Picture of an old QuranAUTHENTICITY OF THE QURAN: HOW IT CAME TO BE WRITTEN
From ServantsofAllah mailing list
Thanks to its undisputed authenticity, the text of the Qur'an holds a unique place among the books of Revelation, shared neither by the Old nor the New Testament. In the first two sections of this work, a review was made of the alterations undergone by the Old Testament and the Gospels before they were handed down to us in the form we know today. The same is not true for the Qur'an for the simple reason that it was written down at the time of the Prophet; we shall see how it came to be written, i.e. the process involved.
In this context, the differences separating the Qur'an from the Bible are in no way due to questions essentially concerned with date. Such questions are constantly put forward by certain people without regard to the circumstances prevailing at the time when the Judeo-Christian and the Qur'anic Revelations were written; they have an equal disregard for the circumstances surrounding the transmission of the Qur'an to the Prophet. It is suggested that a Seventh century text had more likelihood of coming down to us unaltered than other texts that are as many as fifteen centuries older. This comment, although correct, does not constitute a sufficient reason ; it is made more to excuse the alterations made in the Judeo-Christian texts in the course of centuries than to underline the notion that the text of the Qur'an, which was more recent, had less to fear from being modified by man.
In the case of the Old Testament, the sheer number of authors who tell the same story, plus all the revisions carried out on the text of certain books from the pre-Christian era, constitute as many reasons for inaccuracy and contradiction. As for the Gospels, nobody can claim that they invariably contain faithful accounts of Jesus's words or a description of his actions strictly in keeping with reality. We have seen how successive versions of the texts showed a lack of definite authenticity and moreover that their authors were not eyewitnesses.
Also to be underlined is the distinction to be made between the Qur'an, a book of written Revelation, and the hadiths, collections of statements concerning the actions and sayings of Muhammad. Some of the Prophet's companions started to write them down from the moment of his death. As an element of human error could have slipped in, the collection had to be resumed later and subjected to rigorous criticism so that the greatest credit is in practise given to documents that came along after Muhammad. Their authenticity varies, like that of the Gospels. Not a single Gospel was written down at the time of Jesus (they were all written long after his earthly mission had come to an end), and not a single collection of hadiths was compiled during the time of the Prophet.
The situation is very different for the Qur'an. As the Revelation progressed, the Prophet and the believers following him recited the text by heart and it was also written down by the scribes in his following. It therefore starts off with two elements of authenticity that the Gospels do not possess. This continued up to the Prophet's death. At a time when not everybody could write, but everyone was able to recite, recitation afforded a considerable advantage because of the double-checking possible when the definitive text was compiled.
The Qur'anic Revelation was made by Archangel Gabriel to Muhammad. It took place over a period of more than twenty years of the Prophet's life, beginning with the first verses of Sura 96, then resuming after a three-year break for a long period of twenty years up to the death of the Prophet in 632 A.D., i.e. ten years before Hegira and ten years after Hegira.[50]
The following was the first Revelation (sura 96, verses 1 to 5)[51]: "Read: In the name of thy Lord who created, Who created man from something which clings Read! Thy Lord is the most Noble Who taught by the pen Who taught man what he did not know."
Professor Hamidullah notes in the Introduction to his French translation of the Qur'an that one of the themes of this first Revelation was the 'praise of the pen as a means of human knowledge' which would 'explain the Prophet's concern for the preservation of the Qur'an in writing.'
Texts formally prove that long before the Prophet left Makka for Madina (i.e. long before Hegira), the Qur'anic text so far revealed had been written down. We shall see how the Qur'an is authentic in this. We know that Muhammad and the Believers who surrounded him were accustomed to reciting the revealed text from memory. It is therefore inconceivable for the Qur'an to refer to facts that did not square with reality because the latter could so easily be checked with people in the Prophet's following, by asking the authors of the transcription.
Four suras dating from a period prior to Hegira refer to the writing down of the Qur'an before the Prophet left Makka in 622 (sura 80, verses 11 to 16): "By no means! Indeed it is a message of instruction Therefore whoever wills, should remember On leaves held in honor Exalted, purified In the hands of scribes Noble and pious."
Yusuf Ali, in the commentary to his translation, 1934, wrote that when the Revelation of this sura was made, forty-two or forty-five others had been written and were kept by Muslims in Makka (out of a total of 114).
--Sura 85, verses 21 and 22: "Nay, this is a glorious reading[52] On a preserved tablet"
--Sura 56, verses 77 to 80: "This is a glorious reading[52] In a book well kept Which none but the purified teach. This is a Revelation from the Lord of the Worlds."
--Sura 25, verse 5: "They said: Tales of the ancients which he has caused to be written and they are dictated to him morning and evening." Here we have a reference to the accusations made by the Prophet's enemies who treated him as an imposter. They spread the rumour that stories of antiquity were being dictated to him and he was writing them down or having them transcribed (the meaning of the word is debatable, but one must remember that Muhammad was illiterate). However this may be, the verse refers to this act of making a written record which is pointed out by Muhammad's enemies themselves.
A sura that came after Hegira makes one last mention of the leaves on which these divine instructions were written: --Sura 98, verses 2 and 3: "An (apostle) from God recites leaves Kept pure where are decrees right and straight."
The Qur'an itself therefore provides indications as to the fact that it was set down in writing at the time of the Prophet. It is a known fact that there were several scribes in his following, the most famous of whom, Zaid Ibn Thâbit, has left his name to posterity.
In the preface to his French translation of the Qur'an (1971), Professor Hamidullah gives an excellent description of the conditions that prevailed when the text of the Qur'an was written, lasting up until the time of the Prophet's death:
"The sources all agree in stating that whenever a fragment of the Qur'an was revealed, the Prophet called one of his literate companions and dictated it to him, indicating at the same time the exact position of the new fragment in the fabric of what had already been received . . . Descriptions note that Muhammad asked the scribe to reread to him what had been dictated so that he could correct any deficiencies . . . Another famous story tells how every year in the month of Ramadan, the Prophet would recite the whole of the Qur'an (so far revealed) to Gabriel . . ., that in the Ramadan preceding Muhammad's death, Gabriel had made him recite it twice . . . It is known how since the Prophet's time, Muslims acquired the habit of keeping vigil during Ramadan, and of reciting the whole of the Qur'an in addition to the usual prayers expected of them. Several sources add that Muhammad's scribe Zaid was present at this final bringing-together of the texts. Elsewhere, numerous other personalities are mentioned as well."
Extremely diverse materials were used for this first record: parchment, leather, wooden tablets, camels' scapula, soft stone for inscriptions, etc.
At the same time however, Muhammad recommended that the faithful learn the Qur'an by heart. They did this for a part if not all of the text recited during prayers. Thus there were Hafizun who knew the whole of the Qur'an by heart and spread it abroad. The method of doubly preserving the text both in writing and by memorization proved to be extremely precious.
Not long after the Prophet's death (632), his successor Abu Bakr, the first Caliph of Islam, asked Muhammad's former head scribe, Zaid Ibn Thâbit, to make a copy. this he did. On Omar's initiative (the future second Caliph), Zaid consulted all the information he could assemble at Madina: the witness of the Hafizun, copies of the Book written on various materials belonging to private individuals, all with the object of avoiding possible errors in transcription. Thus an extremely faithful copy of the Book was obtained.
The sources tell us that Caliph Omar, Abu Bakr's successor in 634, subsequently made a single volume (mushaf) that he preserved and gave on his death to his daughter Hafsa, the Prophet's widow.
The third Caliph of Islam, Uthman, who held the caliphate from 644 to 655, entrusted a commission of experts with the preparation of the great recension that bears his name. It checked the authenticity of the document produced under Abu Bakr which had remained in Hafsa's possession until that time. The commission consulted Muslims who knew the text by heart. The critical analysis of the authenticity of the text was carried out very rigorously. The agreement of the witnesses was deemed necessary before the slightest verse containing debatable material was retained. It is indeed known how some verses of the Qur'an correct others in the case of prescriptions: this may be readily explained when one remembers that the Prophet's period of apostolic activity stretched over twenty years (in round figures). The result is a text containing an order of suras that reflects the order followed by the Prophet in his complete recital of the Qur'an during Ramadan, as mentioned above.
One might perhaps ponder the motives that led the first three Caliphs, especially Uthman, to commission collections and recensions of the text. The reasons are in fact very simple: Islam's expansion in the very first decades following Muhammad's death was very rapid indeed and it happened among peoples whose native language was not Arabic. It was absolutely necessary to ensure the spread of a text that retained its original purity. Uthman's recension had this as its objective.
Uthman sent copies of the text of the recension to the centres of the Islamic Empire and that is why, according to Professor Hamidullah, copies attributed to Uthman exist in Tashkent and Istanbul. Apart from one or two possible mistakes in copying, the oldest documents known to the present day, that are to be found throughout the Islamic world, are identical; the same is true for documents preserved in Europe (there are fragments in the Bibliothèque Nationale in Paris which, according to the experts, date from the Eighth and Ninth centuries A.D., i.e. the Second and Third Hegirian centuries). The numerous ancient texts that are known to be in existence all agree except for very minor variations which do not change the general meaning of the text at all. If the context sometimes allows more than one interpretation, it may well have to do with the fact that ancient writing was simpler than that of the present day.[53]
The 114 suras were arranged in decreasing order of length; there were nevertheless exceptions. The chronological sequence of the Revelation was not followed. In the majority of cases however, this sequence is known. A large number of descriptions are mentioned at several points in the text, sometimes giving rise to repetitions. Very frequently a passage will add details to a description that appears elsewhere in an incomplete form. Everything connected with modern science is, like many subjects dealt with in the Qur'an, scattered throughout the book without any semblance of classification.
* It is imporatnt to say that Qua'an was collected during the Prophet's lifetime. The Prophet, and before his death, had showed the collection of Qur'an scrolls to Gabriel many times. So, what is said in regard to collecting of Qur'an during the ruling period of the Caliphs after the Prophet means copying the same original copy written in the Prophet's life which later were sent to different countries, and it does not mean the recording or writing of Qur'an through oral sources as it may be thought. Yet, many of the Companions have written the Qur'an exactly during the lifetime of the Prophet. One of those was Imam Ali's copy. He, because of his close relation with the Prophet, his long companionship, didn't only collect the dispersed scrolls of the Qur'an, but he rather could accompany it with a remarkable Tafseer, mentioning the occasion ofeach verse's descension, and was regarded the first Tafseer of Qur'an since the beginning of the Islamic mission. Ibn Abi Al-Hadeed says," All the scholars agree that Imam Ali is the first one who collected the Qur'an,"(see Sharhul Nahj, 271). Another one, Kittani, says that Imam Ali could arrange the Qur'an according to each surah's order of descension,(see Strategic Administration, 461). Ibn Sireen Tabe'ee relates from'Ikrimeh, who said that 'lmam Ali could collect the Qur'an in a manner that if all mankind and jinn gathered to do that, they could not do it at all,'(see al-Itqan 1157-58). Ibn Jizzi Kalbi also narrates,"If only we could have the Qur'an which was collected by Ali then we could gain a lot of knowledge," (see al-Tasheel, 114). That was only a brief note about the benefits of Imam Ali's Mus'haf, as Ibn Sireen had declared, "I searched so long for Imam Ali's Mus'haf and I correspounded with Medina, but all my efforts gone in vain.'(see al-Itqan, 1/58, al-Tabaqat,2/338). Thus; it becomes certain that Qur'an has been collected by Imam Ali without simple difference between it and other known copies, cxcept in the notes mentioned by Him which renders it as the most excellent copy has ever been known. Unfortunately, the inconvenient political conditions emerged after the demise of the Prophet,(i.e after the wicked issue of Saqeefah) was a main obstacle to get benefits from that remarkable copy of the Qur'an.
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ARABIC THE LANGUAGE OF THE QUR'AN
This is based on an Arabic booklet written by Shaikh Ahmed ibn ‘Abdullah al-Baatilee with the foreward of Shaikh ‘Aaid ibn ‘Abdullah al-Qarnee from the mailing list at realislam@egroups.com
The Praise is for Allah, the one who has honoured us with the Qur’an, and chosen for us the noblest of languages, and the peace and the blessings be upon the best one of the ones who articulated themselves in Arabic, and the most-preferred from the servants of Allah, Our Prophet Muhammad (saw), and his family and his distinguished companions.
The Arabic language is the language of the Noble Qur'an, and with it, the Qur'an was revealed upon the seal of the Messengers, so attention to the Arabic language is to have attention to the Book of Allah the Most High and the studying and the practising of it helps in the understanding of the Noble Book of Allah and the narration of the master of the Prophets, Muhammad (). It is also the language of our esteemed Islamic law (As-Shari'ah), so when we defend it we are not proceeding on a path of nationalism or racism or culturalism, but in fact we are defending the language of our religion (way of life) and it is the cloak of our Islamic Civilisation.
As such, Sheikh-ul-Islam Ibn Taymiyah said: “The Arabic Language is from the Religion, and the knowledge of it is an obligation. For surely the understanding of the Qur'an and the Sunnah is an obligation, and these two are not understood except with the understanding of the Arabic Language, and whatever obligation is not fulfilled except by certain steps then those steps themselves become obligatory (to fulfil the initial obligation)”1
So then the knowledge of the Arabic language is essential for every Muslim so that he can perform his religious acts of worship and he can be proficient in the recitation of the Noble Qur'an. Allah says in His Book (which means): “Verily we have sent it down as an Arabic Qur'an in order that you may understand” (Surah Yusuf: 2)
And likewise the Most-Glorious said (which means): “And thus We have inspired unto you (O Muhammad) an Arabic Qur'an that you may warn the mother of the towns (Makkah) and all around it” (Surah ash-Shura: 7)
And The Exalted said (which means): “And truly this (the Qur'an) is a revelation from the Lord of the Alamin (mankind, jinns and all that exists), which the trustworthy Ruh (Jibreel) has brought down upon your heart (O Muhammad) that you may be (one) of the warners, in the plain Arabic language” (Surah ash-Shura: 192-195)
And He the Most High also said (which means): “A Book whereof the verses are explained in detail, a Qur'an in Arabic for people who know” (Surah Fussilat: 3)
So from these verses we see why the Arabic Language has reached its station due to the fact that Allah has guaranteed its protection when He undertook upon Himself the preservation of this Noble Qur'an since it is the language of that Book.
The Most Merciful said (which means): “Verily! It is We who have sent down the Reminder (i.e. the Qur'an) and surely We will guard it (from corruption)” (Surah Hijr: 9)
Despite this, many of the Muslims are content by spending their whole lives reading a translation of the Qur'an and so depriving themselves of the miracle of the Speech Of Allah. Also a translation implies a human factor, which goes against the very essence of the Book of Allah. Also, the person who does not know Arabic, will have added difficulty in his concentration during his prayers and also in his understanding of the Sunnah. This is because a language is just not a collection of words which can readily be translated into another language but is a whole way of thinking.
Dr. Muhammad Taqi-ud-Din Al-Hilali (Translator of the Noble Qur’an) writes: “It is a pity that many nations are only satisfied in the translated meaning of the Qur’an and Prophet's Sunnah instead of studying the (true) Arabic text of the Qur’an and Prophet’s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of Islam) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allah. If the translation of the meaning of the Qur’an is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allah’s Messenger (Peace be upon him) and also against the opinions of the early present day religious scholars. All the religious scholars unanimously agree that the Qur’an and the Sunnah should be taught in the language of the Qur'an (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.
Translations are mainly meant for informing the people who have not yet embraced Islam to make clear to them the principles of Islam and the teachings of Muhammad (Peace be upon him) and to know its exact facts. When they reach this state and Allah has blessed them with Islam, they must take the Qur’anic and the Messenger’s Language (i.e. Arabic) as the only language to understand Islam. May Allah's mercy be on Sheikh 'Umar Uzbak, a great Turkish man, who strove for Islam in Uzbakistan under the Russian government, after his long fight against the enemies of Islam with fire (iron) and tongue (speech), he took refuge in Afghanistan at Kabul, where the government honoured him. I met him there in 1352 A.H. (approx. 1932 CE) i.e. nearly 40 years ago, and he had vowed to Allah that he will never speak to a relative or anybody else except in the Qur'anic and Messenger's (Arabic) language. His wife sent a man for me to intercede for her to him that he should speak with her and her children in the Turkish language even for an hour everyday. So when I spoke to him about it, he said: 'Russians had compelled us to learn perfectly the Russian language (by force), so we so we learnt it. And unless they knew that the learning of the Russian language will make the person who learns it, follow their ways of thinking, characters, and their traditions, they would not have forced anybody to learn it.' He further said to me, 'I have vowed to Allah long ago not to speak except in the language of the Qur'an and Sunnah (i.e. Arabic) and I do that only for Allah's sake. If my wife and children desire to enjoy speaking with me, they should learn the language of the Qur'an and of the Prophet (Peace be upon him) (i.e. Arabic) and I am ready to teach them the Qur'anic language whenever they desire that”2
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GIVING PRIORITY TO THE QURAN
Shaykh Abu Anas Hamad al-`Uthmaan. From An-Nubadh fee Aadaabit-Talabil-'ilm (pp.61-66), slightly abridged. Al-Ibaanah, vol.1, no. 3.
Knowing One's Priority
Hudhayfah said:The Messenger of Allaah (saw) related matters to us. I have seen one of them, and I am waiting for the other. He (saw) informed us: "Trustworthiness was sent down in depths of the heart of the people, then they learnt it from the Qur'aan, then they learnt it from the Sunnah" 2
Al-Haafidh Ibn Hajar (852H) said: "His (`azza wa jall) saying: 'then they learnt it from the Qur'aan, then they learnt it from the Sunnah' So it occurs in this narration with the repetition of "then", which contains and indication that they would learn the Qur'aan before learning the details of the sunnah. And what is meant by the details of the sunnah is anything that they would learn from Prophet (saw) whether it was obligatory or recommended." 3
Al-Maymoonee said:I asked Abu 'Abdullaah Imaam Ahmed which is more beloved to you, that I should I begin teaching my son the Qur'aan or the hadeeth He said: "No! The Qur'aan." I said: Shall I teach him all of it? He replied: "Unless that is difficult, in which case teach him some of it." Then. He said to me: "If he begins reciting first, then he will learn correct recitation and will persevere in it." 4
Ibn Muflih said: "Upon this are the followers of Imaam Ahmad right up until our time." 5
Ibn Taymiyyah (d. 718H) said: "As for seeking to memorize the Qur'aan then this is to be given preference over many of the things that the people consider to be knowledge, but are -in reality - either totally useless, or having little benefit. It is also to be given precedence in learning especially by those who wish to acquire knowledge of the Deen, its principles and its particulars. Since what is prescribed for such a person at this time is that he should begin by memorizing the Qur'aan, as it is the foundation of the branches of knowledge of the deen. This is contrary to what is done by many of the people on innovation, in that one of them will preoccupy himself with superfluous parts of knowledge; such as kalaam (rhetorical speech) and argumentation; or very rare matters of differences; and blind following, which there is no need for; or very strange and rare ahaadeeth which are not established, nor of benefit; and many discussions do not establish proofs. And he abandons memorizing the Qur'an which is more important than all of this." 6
Muhammad ibn al-Fadl said: "I heard my grandfather say: I asked my father for permission to study under Qutaybah, so he said: "First learn the Qur'aan and then I will give you permission." So I memorized the Qur'aan by heart. Then he said to me: "Remain until you have led the people in prayer with it (i.e. for taraweeh prayer)." So I did so, and after the "eed prayer he gave me permission, so I left for Marw." 7
Ibn 'Abdul-Barr (d. 463H) said: "Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Companions and those that follow them. Whoever deliberately takes a path other than this has seriously deviated. However, whoever oversteps due to an ijtihaad (a knowledge-based judgment that a qualified scholar makes, intending to reach the truth), then such a person has erred So the first knowledge is memorization of the Book of Allaah and seeking to understand it. And it-is obligatory to seek everything which will aid in understanding it. However, I do not say that it is obligatory to memorize all of the Qur 'aan but I do say that it is obligatory and essential for anyone who wishes to become a scholar - not that it is something obligatory in itself." 8
Al-Khateeb al-Baghdaadee (d. 463H) said: "It is fitting for a student that he begins with memorization of the Book of Allaah -since it is the greatest of the branches of knowledge and that which should be placed first and given precedence." 9
Al-Haafidh an-Nawawee (d. 676H) said: "The first thing he should begin with-is memorization of the mighty Qur'aan, which is the most important of the branches of knowledge. And the Companions and those that follow them did not use to teach hadeeth or fiqh except to one who had memorized the Qur'aan When he has memorized it, let him beware of preoccupying himself from it with hadeeth, fiqh or other things, to the extent that it leads him to forget anything of the Qur'aan, or makes that likely." 10
Seeking knowledge in due proportions
Allaah (`azza wa jall) said: "And it is a Qur'aan which We have divided into parts, in order that you may recite it to men at intervals. And We have sent it down in stages." 12
The Prophet saw said to `Abdullaah ibn `Amr ibn al-`Aas: "Read the Qur'aan in every month." I said: I find that I have more strength than that. He (saw) said: "Recite it in every twenty nights." I said: I find that I have more strength than that. He saw) said: "Then recite it in every seven days and do not increase upon that." 13
'Abdullaah ibn 'Amr ibn al-'Aas also related from the Prophet (saw) that he said: "He does not understand the Qur'aan who recites it in less than three days " 14
Umar ibn 'Abdul-Waahid, a companion of al-Awzaa'ee said: We read in al-Muwattaa to Maalik (d. 179H) in forty days, so he said: "A book that took me forty years to compile, you take from me in forty days! How little you understand of it." 15
Al-Khateeb al-Baghdaadee said: "It is fitting that he takes care in acquiring knowledge and that he should not take too much in one go. Rather, he should take a little at a time, such that he can bear it., memorize it and be able to understand it. Because Allaah says which means: "And those who disbelieve say: Why is the Qur’aan not send down to him all at once? Thus (is it sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages."16" 17
Al-Khateeb also said: "And know that the heart in an organ from the organs. It is able to bear somethings and unable to bear others; just like the rest of the body. Thus, some people are able to carry one-hundred pounds, whereas others are unable to carry even twenty. Some people are able to walk a number of miles in a day without tiring, whereas others are unable to even walk a mile a day before they become tired... So let each person limit himself to what he is able without expending all his energies, because that will better aid him in learning with a good mind, from a firm and proficient teacher.'' 18
Supplicating for an Increase in Knowledge
Allaah (`azza wa jall) said which means: "Say: My Lord! Increase me in knowledge." (Soorah TaaHaa 20:114)
Umm Salamah said:Allaah's Messenger (saw) used to supplicate in the morning prayer: "O Allaah! I ask you fur beneficial knowledge, righteous action and pure sustenance."20 Anas bin Maalik (be) said: I heard Allaah's Messenger (saw) supplicate:"O Allaah! Benefit me with knowledge. Teach me that which will benefit me, and provide me with knowledge from which I can derive benefit."21
Abu Bakr Muhammad ibn Ja'far said: I heard Ibn Khuzaymah (d. 311H) being asked: From where did you acquire this knowledge? So he said: "Allaah’s Messenger (saw) said: "Zam-zam water is that for which it is drunk." 22 So when I drunk zam-zam water, I supplicate to Allaah for beneficial knowledge." 23
Shaykhul-lslaarn Ibn Taymiyyah said: 24 "The reality of this matter that the servant differs in what he asks of knowledge and guidance, and of what he seeks to ask. So with remembrance of Allaah and turning towards Him, Allaah guides such a person#8212;as He said which means: "O My servants! All of you are misguided, except whomsoever I guide. So seek your guidance from me."25
And as the Prophet (saw) used to say: "O Allaah! Lord of Jibreel, Meekaa 'eel and Israafeel. The Originator of the heavens and the earth. Knower of the Unseen and the apparent. You judge between Your servant in that which he differs. So guide me in that which I differ from the truth by Your permission. Indeed, You guide whomsoever You please, to a Path that is straight." 26
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BEFORE RECITING THE QURAN
Excerpt from "Resisting the Shaytaan" by Shiekh Saleem-l-Hilaali (h~afithahullaahu ta'aala]
Allah the Most High, said: "So when you want to recite the Qur'an, seek refuge with Allaah from Shaytaan, the outcast." [suraa Nahl: 98]
Seeking refuge from the accursed Shaytaan is the beginning of seeking security when one is reciting the Book of Allaah, to purify for himself from the wisperings, to direct the heart to Allaah sincerely, and not to be distracted by any sign of impurity or evil.
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VIRTUES OF RECITING SUWAR (SURAHS) OF THE QURAN
By Students of Darul Uloom, Bury, UK By Students of Darul Uloom, Bury, UK Contents
The Holy Qur’aan should be recited daily. Here we mention some Ahaadith with regards to the excellence of reciting the Holy Qur’aan:
"Recite the Holy Qur’aan for it will come as an intercessor for its reciter on the Day of Judgement."
"Allah Ta’ala says, "If anyone finds no time for My remembrance and for begging My favours due to remaining engaged in the recitation of the Qur’aan, I shall give him more than what I give to all those who beg favours of Me." The superiority of the word of Allah over all other words is like the superiority of Allah over the entire creation."
"Learn the Qur’aan and recite it, because the example of one who learns the Qur’aan, reads it and recites it in Tahajjud is like an open bag full of musk whose fragrance permeates the entire place. And the person who has learned the Qur’aan but sleeps while the Qur’aan is in the heart is like a bag full of musk with its mouth closed.
"Whoever recites one letter of the Book of Allah, for him will be one hasanah (blessing); and one hasanah is worth ten others. I do not say that Alif Laam Meem is one letter, but Alif is one letter, Laam is one letter and Meem is one letter."
"Envy is not permitted except in respect of two persons - one whom Allah blesses with the recitation of the Qur’aan and he remains engaged in it day and night, and the other is one who is given abundance of wealth by Allah and he spends it (in Allah’s path) day and night."
"It will be said to the reciter of the Qur’aan (on the Day of Qiyaamah), "Go on reciting the Qur’aan and continue ascending the stages of Jannah; and recite it in the same manner as you had been reciting it in the worldly life; your final abode will be where you reach when you read the last aayah of your recitation."
"One who recites the Qur’aan and is well versed in it (i.e. its recitation), will be in the company of angels who are scribes, noble and righteous; and one who falters in its recitation and has to exert himself, will get double the reward."
The Virtues of Surah Fatihah
1. Hazrat Abu Saeed ibn Al-Mu’alla radiyallahu anhu said, "While I was praying in the Masjid, the Prophet sallallahu alaihe wasallam called me. I did not answer him then, but went to him afterwards and explained that I had been praying, whereupon he asked me whether Allah Ta’ala had not said, ‘Respond to Allah and to the Messenger when he calls you.’ adding, ‘Let me teach you the greatest Surah in the Qur’aan before you leave the Masjid.’ He then took me by the hand and when we were about to go out I reminded him of his promise to me that he would teach me the greatest Surah in the Qur’aan. He said, Surah Fatihah which is the seven oft-repeated verses in the Mighty Qur’aan which has been given to me."
2. Hazrat Abu Hurairah radiyallahu anhu reported that when Allah’s Messenger sallallahu alaihe wasallam once asked Ubayy ibn Ka’ab radiyallahu anhu, what he recited in his prayers. He replied Umm-ul Qur’aan (Surah Fatihah) the Holy Prophet radiyallahu anhu proclaimed, "By Him in whose dominion my soul is, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Qur’aan and it is seven of the oft-repeated verses in the Mighty Qur’aan which I have been given."
3. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "If anyone observes a prayer in which he does not recite Umm-ul Qur’aan, it is deficient (he said this three times) and incomplete."
When someone said to Abu Hurairah radiyallahu anhu that we remain behind the Imaam, he replied, "Recite it inwardly," for he had heard Allah’s Messenger sallallahu alaihe wasallam declare that Allah Most High had said, "I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks.’
When the servant says, ‘Praise be to Allah Lord of the Universe.’
Allah most high says, ‘My servant has praised Me.’
When he says, ‘The Compassionate the Merciful.’
Allah most high says, ‘My servant has lauded Me.’
When he says, ‘Possessor of the Day of Judgement.’
He says, ‘My servant has glorified me,’
When he says, ‘Thee do we worship and of Thee do we ask help.’ He says, ‘This is between Me and My servant, and My servant will receive what he asks.’
Then when he says, ‘Guide us in the straight path, the path of those whom thou hast favoured; not of those with whom Thou art angry nor of those who go astray.’
He says, ‘This is for My servant, and My servant will receive what he asks."
4. Hazrat Abdul Malik ibn Umair radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam said, "In Surah Fatihah there is a cure for all ailments."
5. Ambari in his ‘Kitaabur-Rad’ through his own chain of narrators has mentioned from Mujahid ibn Jabr rahmatullahi alaihe that Iblees the accursed of Allah Ta’ala lamented on four occasions: first when he was cursed; secondly when he was cast out of Heaven to the Earth; thirdly when Hazrat Muhammad sallallahu alaihe wasallam was given the Prophethood; fourthly when Surah Fatihah was revealed and it was revealed in Madinah.
6. Hazrat Abu Saeed radiyallahu anhu has said, "We were out on a journey. After a while we stopped to camp. Suddenly a girl came along saying that the chief of the clan has been bitten by a snake (or stung by a scorpion) and our menfolk are away from home. Is there anybody amongst you who can recite Ruqyah (incantations)? Whereupon a man stood up with her, we never used to cast any suspicion on him regarding him reciting Ruqyah (incantations). Nevertheless, he recited some charm on the chief and he was healed. Then the chief ordered 30 goats to be given to him, and he gave us milk to drink. When he returned we inquired, "Do you really know this science (or we inquired, were you reading spells)?"
He replied, "I merely read Surah Fatihah."
We said, "Don’t say a word about this till we return (or until we ask Rasoolullah sallallahu alaihe wasallam)."
When we came to Madinah, we brought this incident to the notice of Rasoolullah sallallahu alaihe wasallam . Thus he replied, "And how did he know that Surah Fatihah is read as a Ruqyah (incantation)? Divide and assign a share for me as well." (Sahih Al-Bukhari, Muslim and Sunan Abu Dawood)
7. Hazrat Ibn Abbas radiyallahu anhu narrates that once Jibraeel u was sitting with the Apostle sallallahu alaihe wasallam when all of a sudden he heard a noise from above and raised his head. Thereafter he said, "This is a door of heaven which has been opened today and never has it been opened save this day, and from there has descended an angel." The Holy Prophet sallallahu alaihe wasallam further said, "This is an angel which has come down to Earth and never has he come down but this day. He has given greetings and has said, ‘Receive the good news of two lights, which have been bestowed on you, which no Prophet before you has been bestowed with. One is Surah Fatihah and the other, the concluding portion of Surah Baqarah, you will recite no word of it but you will be granted reward for it." (Sahih Muslim)
The Virtues of Surah Baqarah
This Surah has excellent qualities and it gains great reward for its reader, it is called the pavilion of the Qur’aan. Khalid ibn Ma’dan has said that, the reason of this is that, this Surah has great virtues and contains law, commands and advice in abundance. Hazrat Umar radiyallahu anhu learnt this Surah along with acquiring its understanding in 12 years and his son Hazrat Abdullah radiyallahu anhu in 8 years.
1. Hazrat Abu Saeed Khudri radiyallahu anhu relates from Usaid ibn Hudhair radiyallahu anhu saying that one night he was reciting Surah Baqarah with his mare tied beside him. It began to run round in circles so he stopped reciting due to which the mare stopped moving. He resumed his recitation and again it went round in circles, so he stopped reciting and it stopped moving. Once more he recited and even on this occasion the mare moved round in circles, so he terminated his Qur’aanic recital, for his son Yahya was near it and he was afraid it might injure him. When he had moved him back he raised his head towards the sky and saw something like a canopy, which appeared to have lamps in it. When he told the Holy Prophet sallallahu alaihe wasallam of it in the morning, he said, "You should keep on reciting Ibn Hudhair, you should keep on reciting Ibn Hudhair."
He replied, "I was afraid, O’ Messenger of Allah sallallahu alaihe wasallam , that it might trample on Yahya who was near by. Therefore, I went to him, and when I raised my head to the sky and saw something like a canopy, which appeared to have lamps in it. I went out but could not see them."
The Holy Prophet sallallahu alaihe wasallam asked whether he knew what it was and when he replied in the negative, he said, "Those were the angels who had drawn near to listen to your voice. If you had continued reciting, the people would have looked at them in the morning and they would not have concealed themselves from them."
Muslim has narrated, "They went up into the air" instead of "I went out."
2. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam to have said, "Do not make your houses graveyards. The devil flees from the house in which Surah Baqarah is recited." (Muslim)
3. Hazrat Abdullah ibn Mas’ood radiyallahu anhu has been reported to have said that, "Everything has a hump and the hump of the Qur’aan is Surah Baqarah. Everything has a core and the core of the Qur’aan is Surah Al-Mufassal." (Da’ramee)
4. Hazrat Abu Hurairah radiyallahu anhu has said that Rasoolullah sallallahu alaihe wasallam sent a large army in a Jihad campaign, thereupon he asked every one of them to read that much Qur’aan which one knew. Rasoolullah sallallahu alaihe wasallam happened to pass by the most elderly in age, so he asked how much Qur’aan he knew. The man replied this much and this much and Surah Baqarah. Rasoolullah sallallahu alaihe wasallam said, "Now go, for you are their Ameer (Leader)."
Upon this a noble man said, "Nothing prevented me from learning Surah Baqarah but I was afraid that I could not keep its commandments."
Rasoolullah sallallahu alaihe wasallam further stated, "Learn the Qur’aan and keep reciting it. Because the similitude of the Qur’aan for one who learns, recites and uses it in prayer at night is a bag filled with Musk whose fragrance diffuses itself everywhere; and he who learns it and goes to sleep having it within him is like a bag with Musk tied up in it."
The Virtues of Aayatul Kursi (The Verse of The Throne)
1. It is narrated from Hazrat Ubay ibn Ka’b radiyallahu anhu that the Holy Prophet sallallahu alaihe wasallam asked, "Abu Mundhir, do you know which verse of Allah’s book that you have is greatest?"
I replied, "Allah and His Messenger know best." He repeated his question and I said, "Allahu La ilaha illa Huwal Hayyul Qayyum." Thereupon he struck me on the chest and said, "May Knowledge be pleasant for you Abu Mundhir!" (Muslim)
2. Hazrat Abu Hurairah radiyallahu anhu said, "Allah’s Messenger appointed me to take charge of the Zakah of Ramadhaan, hence someone came to me and began to take up handfuls of the food. I seized him and told him I was certainly going to take him to Allah’s Messenger sallallahu alaihe wasallam . However, when he said, "I am needy, I have children dependent on me, and I have a pressing need." I let him go.
In the morning the Holy Prophet sallallahu alaihe wasallam asked, "What happened to your prisoner last night, Abu Hurairah?" I replied, "O’ Messenger of Allah, he complained of great need and of having children dependant on him, so I had pity on him and let him go." He said, "He lied to you and he will come back." I realised that he would return because Allah’s Messenger sallallahu alaihe wasallam had told me so. Therefore, I lay waiting for him. When he came and began to take up handfuls of food, I seized him and told him I am certainly going to take you before Allah’s Messenger. He said, "Let me go, for I am needy with children dependant on me, and I shall not return." I had pity on him and let him go. In the morning, Allah’s Messenger sallallahu alaihe wasallam asked me, "What happened to your prisoner, Abu Hurairah?" I replied, "Messenger of Allah, he complained of great need and of having children dependent on him, so I had pity on him and let him go." Rasoolullah sallallahu alaihe wasallam said, "He has certainly lied to you, and he will come back." So, I lay in wait for him, and when he came back and took up handfuls of food I seized him and said, "I am certainly going to take you before Allah’s Messenger sallallahu alaihe wasallam , for this is third instance you are asserting you will not return but you always do." He said, "If you let me go I will teach you some words by which Allah will reward you. When you go to your bed recite the Verse of the Throne, till you finish the verse, for a guardian from Allah will then remain over you and no devil will come near you till the morning." Therefore, I let him go, and in the morning Allah’s Messenger sallallahu alaihe wasallam asked me, "What happened to your prisoner." I replied, "He asserted that he would teach me some words by which Allah will benefit me." He said, "He certainly told you the truth though he is a great liar. Do you know whom you have been talking to for three nights?" When I replied that I did not, he said, "That was a devil." (Bukhari)
3. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "If anyone recites in the morning, Ha-Meem (of Surah Mumin) to Ilayhil Maseer (3rd aayah of the surah) and Aayatul Kursi, he will be guarded (from all kinds of evil) by them till the evening. And if anyone recites them in the evening he will be guarded by them till the morning." (Tirmizi)
4. Hazrat Abu Umamah radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam has said, "Whoever recites Aayatul Kursi after every obligatory prayer nothing except death prevents him from entering heaven." (That is say that the only thing that is preventing him from entering heaven is death. When it will come, he will go straight into paradise). (Nasai)
5. Hazrat Umar radiyallahu anhu one day came out towards people who were in an orderly line and asked, "Who will tell me the greatest verse in the Qur’aan?" Hazrat Abdullah ibn Mas’ood radiyallahu anhu replied, "You have come across somebody who is acquainted with this, for I have heard Rasoolullah sallallahu alaihe wasallam saying, "The greatest verse in the Qur’aan is Allahu La ilaha illa Huwal Hayyul Qayyum." (Ibn Mardawayh)
6. Hazrat Asma binte Yazid radiyallahu anhu has been reported to have said, "I have heard Rasoolullah sallallahu alaihe wasallam saying, ‘In these two verses; Allahu La ilaha illa Huwal Hayyul Qayyum and Alif Laam Meem Allahu La ilaha illa Huwal Hayyul Qayyum (Surah Ale-Imran) is Allah’s greatest name." (Ahmad)
7. Hazrat Abu Umamah radiyallahu anhu reports this Hadith from Rasoolullah sallallahu alaihe wasallam Hazrat Umamah radiyallahu anhu says, "Allah’s greatest name when asked by and supplicated by grants the prayer is in three Surahs: Surah Baqarah; Surah Ale-Imran and Surah Ta-Ha." (Ibn Kathir)
Note: The narrator of the above hadith is referring to the verse; Allahu La ilaha illa Huwal Hayyul Qayyum in Surah Baqarah, Alif Laam Meem Allahu La ilaha illa Huwal Hayyul Qayyum in Surah Ale-Imran and Wa Anatil Wujoohu Lil Hayyul Qayyum in Surah Ta-Ha.
8. Hazrat Muhammad ibn Hanafiyyah rahmatullahi alaihe reports that when the Verse of the Throne was revealed all the idols in the world fell to the ground. Likewise every king of the world went into prostration, and their crowns fell off from their heads and the satans fled toppling over each other until they came to Iblees and informed him of the strange happenings. Iblees ordered them to go in search for this. So they came to Madinah and discovered the revelation of Aayatul Kursi. (Qurtubi)
9. It is reported that once Hazrat Umar radiyallahu anhu confronted a jinn and overcame him in combat, upon this the jinn pleaded, "Let me go, and I will teach you something through which you can gain protection from us." Hazrat Umar radiyallahu anhu let him go and asked the jinn about this. The jinn replied, "You people can gain protection from us through Aayatul Kursi." (Qurtubi)
10. Hazrat Ali radiyallahu anhu says, "I heard the Holy Prophet sallallahu alaihe wasallam saying from the pulpit, ‘Whoever recites the Verse of the Throne after every prayer nothing save death prevents him from entering paradise. Only a Siddiq or a worshipper will be constant in its reading. And who ever shall recite it when he retires to bed, Allah Ta’ala will grant him, his neighbour, his neighbour’s neighbour and the surrounding houses safety and protection." (Qurtubi)
11. When Hazrat Abdur Rahman ibn Awf radiyallahu anhu used to enter his house, he used to recite Aayatul Kursi in all four corners of the house, to keep satan away. (Qurtubi)
12. Hazrat Anas radiyallahu anhu says that Rasoolullah sallallahu alaihe wasallam asked one of his companions, "Are you married?" The companion replied, "No! In fact I don’t possess enough wealth with which to carry out my marriage." Rasoolullah sallallahu alaihe wasallam asked, "Do you know Surah Iklaas (Qul huwallahu ahad)?" The companion replied, "Yes." The Holy Prophet sallallahu alaihe wasallam said, "It is equal to one fourth of the Qur’aan." Then the Holy Prophet sallallahu alaihe wasallam enquired, "Do you know Surah Zil-Zal (Iza zul zilatil ardhu)?" The companion replied, "Yes, I do." The Holy Prophet sallallahu alaihe wasallam said, "It is equal to one fourth of the Qur’aan." The Holy Prophet sallallahu alaihe wasallam again asked, "Do you know iza ja’a nasrullah?" The companion replied, "Indeed." The Holy Prophet sallallahu alaihe wasallam said, "It is equal to one fourth of the Qur’aan." The Holy Prophet sallallahu alaihe wasallam again asked, "Do you know Aayatul Kursi?" The companion replied, "Indeed." The Holy Prophet sallallahu alaihe wasallam said, "It is equal to one fourth of the Qur’aan."
The Virtues of the Concluding Verses of Surah Baqarah
1. Hazrat Abu Mas’ood radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "If anyone recites the two verses at the end of Surah Baqarah at night, they will be enough for him." (This either means that he will not need to indulge in Tahajjud prayer, these verses will compensate for it or they will be enough in protecting him overnight.)
2. Hazrat Nu’man ibn Bashir radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "Two thousand years before creating the Heavens and the Earth Allah inscribed a book from which He sent down two verses, with which He concluded Surah Al-Baqarah. The devil will not come near a house in which they are recited for three nights."
3. Aifa ibn Abdul Kilai radiyallahu anhu told of a man who asked Allah’s Messenger sallallahu alaihe wasallam which Surah of the Qur’aan was the greatest and was told that it is Surah Ikhlaas (Qul huwallahu ahad). He asked which verse of the Qur’aan was greatest and was told that it is the Throne Verse (Allahu La ilaah illa Huwal Hayyul Qayyum). He asked, "O’ Prophet of Allah which verse would you like for yourself and your Ummah?" The Holy Prophet sallallahu alaihe wasallam replied, "The end of Surah Al-Baqarah, for it is one of the treasures of Allah’s Mercy, kept under his throne which he gave to this Ummah, and there is no good in this world and the next which it does not include."
4. Shabi rahmatullahi alaihe says that Hazrat Abdullah ibn Mas’ood radiyallahu anhu has said, "Whoever prays at night ten verses of Surah Baqarah the devil will not come to that house until morning: Its first four verses, the Throne and the two verses following it and its last three verses, the first being lillahi maa fis samaawaati."
5. Jubair ibn Nufair reported Allah’s Messenger sallallahu alaihe wasallam as saying, "Allah Ta’ala finished Surah Baqarah with two verses which I have been given from His treasure which is under the Throne; so learn them and teach them to your women-folk for they are a blessing, a means of approach (to Allah Ta’ala) and a supplication."
The Virtues of Surah Baqarah & Surah Aale Imran
1. Abu Umaamah radiyallahu anhu said he heard Allah’s Messenger sallallahu alaihe wasallam say, "Recite the Qur’aan, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two shining ones, Baqarah and Surah Aale Imran, for one the day of resurrection they will come as two clouds or two shades, or two flocks of birds in ranks pleading for those who recite them. Recite Surah Al-Baqarah, for reading it produces blessing and abandoning it causes regret, and the Batalah are unable to recite it." (Some have translated Batalah as magicians).
2. Nawas ibn Sam’aan radiyallahu anhu said he heard the Prophet sallallahu alaihe wasallam say, "On the Day of Resurrection the Qur’aan and those who acted according to it will be brought with Surah Al-Baqarah and Aale Imran preceding them like two black clouds or canopies with light between them, or two flocks of birds in ranks pleading for the one who recited them."
3. Makhul said, "If one recites Aale Imran on a Friday, the angels will invoke blessings on him till night comes."
4. Hazrat Usman ibn Affan radiyallahu anhu said, "If anyone recites the end of Surah Aale Imran at night, the reward for a night spent in prayer will be recorded for him."
5. Imaam Qurtubi rahmatullahi alaihe reports Abu Salil saying that a man started bleeding, he then took refuge in the valley of Majanna, in which no one lay a foot but was harmed by a snake. At the edge of the valley were two monks, when night fell one monk said to the other, "By Allah this man will perish." Abu Salil says that the man started reciting Surah Aale Imran. The monks said, "This man has read Surah Taibah may he be saved." Abu Salil says that the man was safe and sound in the morning.
The Virtues of Surah Nisaa
Hazrat Abdullah ibn Mas’ood radiyallahu anhu has said, "Verily there are 5 verses in Surah Nisaa and in place of these verses this world and all that is in is does not please me."
(i) "If you avoid great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise)." (Surah Nisaa:31)
(ii) "Surely, Allah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward." (Surah Nisaa:40)
(iii) "Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin." (Surah Nisaa:48)
(iv) "If they (the hypocrites), when they had been unjust to themselves, had come to you (Muhammad sallallahu alaihe wasallam) and begged Allah’s forgiveness, and the Messenger had begged forgiveness for them, they would have found Allah indeed the All-Forgiving (One who accepts repentance), Most Merciful." (Surah Nisaa:64)
(v) "And whoever earns a sin, he earns it only against himself. And Allah is every All-Knowing, All-Wise." (Surah Nisaa:110)
This statement of Hazrat Abdullah ibn Mas’ood radiyallahu anhu has been recorded by Ibn Jareer.
The Virtues of Surah An’aam
1. Hazrat Abu Jafar through his chain of transmission narrates from Hazrat Anas ibn Malik radiyallahu anhu, saying that Rasoolullah sallallahu alaihe wasallam has said, "Surah An’aam was revealed along with it were a host of angels covering both sides of the sky. They were singing praises and the Earth was shaking because of them." and Rasoolullah sallallahu alaihe wasallam was saying, "Glorified is my tremendous mighty Lord." three times. (Qurtubi)
2. Hazrat Umar ibn Al-Khattab radiyallahu anhu said, "Surah An’aam is from the core of the Qur’aan." (Qurtubi)
3. Mahdawi has mentioned that the commentators of the Qur’aan have said that the Torah was commenced with Alhamdu lillahilazee khalaqas samaawaati wal ardh (the first verse of Surah An’aam) and it has been terminated with verse Alhamdu lillahillazee lam yattakhiz waladaw walam yakul lahu shareekun fil mulki (the last verse of Surah Bani Israeel). (Qurtubi)
4. Hazrat Jabir radiyallahu anhu narrates that Rasoolullah sallallahu alaihe wasallam said, "Whoever prays the first three verses of Surah An’aam until Wa ya‘lamu ma taksibun, Allah Ta’ala appoints for him one thousand angels who record his worship similar of their own. And an angel descends from the seventh heaven, with a crooked rod of iron. Now when the satan wishes to whisper to the reciter or drive into his heart the inclination of some sin the angel hits the satan such a hard blow that seventy barriers form between the satan and the reciter. And on Resurrection Day Allah Ta’ala will say to him, ‘Walk in My shade this day in which besides My shade no other shade exists. And eat the fruits of My paradise and drink from the pool of Kawthar, and take a wash from the spring of Salsabeel, for you are My servant and I am your Lord." (Qurtubi)
The Virtues of Surah Hud
Hazrat Ka’b radiyallahu anhu says that Rasoolullah sallallahu alaihe wasallam has said, "Recite Surah Hud on Friday." (Daree)
The Virtues of Surah Kahf
1. Hazrat Al Baraa said that when a man was reciting Surah Kahf with a horse tied with two ropes at one side. Suddenly a cloud overshadowed him, and as it began to come nearer and nearer, his horse began to take fright. He went and mentioned it to the Holy Prophet sallallahu alaihe wasallam in the morning and he said, "That was tranquillity which came down by reason of the Qur’aan."
2. Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, "If anyone memorises ten verses from the beginning of Surah Kahf, he will be protected from the Dajjal (Anti-Christ)." (Muslim)
3. Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, "Anyone who reads the first three verses of Surah Kahf, he will be protected from the trial of the Dajjal (Anti-Christ)." (Tirmizi)
The Virtue of Surah Ta ha
Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "A thousand years before creating the Heavens and the Earth Allah Ta’ala recited Ta ha and Yaseen. And when the angels heard the recitation they said, ‘Glad tidings for those people to whom this comes down, good news for those hearts which carry this and good news for those tongues which utter this." (Darimee)
The Virtues of Surah Sajdah
1. Hazrat Jabir radiyallahu anhu narrates that the Holy Prophet sallallahu alaihe wasallam would not retire to bed until he had read Alif Laam Tanzeel and Surah Tabaarak. (Tirmizi)
2. Hazrat Khalid ibn Ma’dan radiyallahu anhu said, "Recite the Deliverer, which is Alif Laam Tanzeel, for I have heard that a man who had committed many sins used to recite it and nothing else. It spread its wing over him and said, ‘O’ My Lord, forgive him, for he often used to recite me.’ So the Lord Most High made it an intercessor for him and said, ‘Record for him a good deed and raise him a degree in place of every sin." Hazrat Khalid radiyallahu anhu also said, "It will dispute on behalf of the one who recites it when he is in his grave saying, ‘O’ Allah, if I am part of Thy Book, make me an intercessor for him. But if I am not a part of Thy Book, blot me out of it.’ It will be like a bird putting its wing on him, it will intercede for him and will protect him from the punishment in the grave." He said the same about Tabaarakallazi (Surah Mulk). Hazrat Khalid radiyallahu anhu did not go to sleep at night till he had recited them. Taus said that they were given sixty virtues more than any other Surah in the Holy Qur’aan. (Darimee)
The Virtues of Surah Yaseen
1. Hazrat Anas radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "Everything has a heart and the heart of the Holy Qur’aan is Yaseen. Allah Ta’ala will record anyone who recites Yaseen as having recited the Holy Qur’aan ten times." (Tirmizi, Darimee)
2. Hazrat Ata ibn Abu Rabah radiyallahu anhu told of hearing that Allah Messenger sallallahu alaihe wasallam said, "If anyone recites Yaseen at the beginning of the day, his needs will be fulfilled." (Darimee)
3. Hazrat Maqil ibn Yasaar Muzani radiyallahu anhu reported the Holy Prophet sallallahu alaihe wasallam as saying, "If anyone recites Yaseen for Allah’s pleasure, his past sins will be forgiven; so recite it on those who are dying." (Baihaqi)
4. Hazrat Anas radiyallahu anhu reported Rasoolullah sallallahu alaihe wasallam as saying, "Whoever goes to the graveyard and reads Surah Yaseen Allah Ta’ala gives them (the grave dwellers) ease that day, and the reciter receives spiritual blessings equivalent to the amount of letters of Surah Yaseen." (Qurtubi)
5. Hazrat Maqil ibn Yasaar radiyallahu anhu reports that the Holy Prophet sallallahu alaihe wasallam has said, "Recite Surah Yaseen on those who are dying." (Abu Dawood)
6. Hazrat Ummud Darda radiyallahu anhu reports the Noble Prophet sallallahu alaihe wasallam saying, "Over no person who is about to die and Surah Yaseen is read upon them but Allah Ta’ala lightens the difficulties of death for him." (Qurtubi)
7. Hazrat Abu Hurairah radiyallahu anhu says that the Messenger of Allah sallallahu alaihe wasallam has said, "Whoever recites Surah Yaseen at night seeking the pleasure of Allah Ta’ala, that night he will be forgiven." (Abu Nuaym)
8. Hazrat Aisha radiyallahu anhu reports Rasoolullah sallallahu alaihe wasallam saying, "Indeed in the Noble Qur’aan there is a Surah, for its reading will intercede and will be a means of forgiveness for its listener. Listen carefully, it is Surah Yaseen, in the Torah it is called Muimmah." It was enquired, "O’ Messenger of Allah, what is Muimmah?" Rasoolullah sallallahu alaihe wasallam replied, "It contains for its reader the benefits of this world, it removes from him the dread of the next life, and it is called Dafiah and Qadhiyah." Again it was enquired, "How is this Surah Dafiah and Qadhiyah?" Rasoolullah sallallahu alaihe wasallam replied, "It takes away from its reader all afflictions and fulfills his need. Whoever recites it, it will be made equal to twenty pilgrimages. Whoever shall listen to it, it will be as thousand dinars, which he has given as charity in the path of Allah. And whoever shall write it and then drink it, it will enter into his heart a thousand cures, a thousand radiant lights, a thousand times more increase in belief, a thousand mercies, a thousand blessings, a thousand times more increase in guidance, and will remove from him all gall and disease." (Al-Tha’labi, Hakeem Tirmizi in Nawadrul Usoos)
9. Hazrat Abu Hurairah radiyallahu anhu reports the Messenger of Allah sallallahu alaihe wasallam saying, "Whoever recites Surah Yaseen on the eve of Friday he will be forgiven by morning." (Qurtubi)
10. Hazrat Abu Hurairah radiyallahu anhu reports the Holy Prophet sallallahu alaihe wasallam saying, "Whoever recites Surah Yaseen at night he will be forgiven in the morning, and whoever recites that Surah Haameen in which Dukhaan is mentioned he will be forgiven in the morning." (Abu Ya’la)
11. Hazrat Jundub ibn Abdullah radiyallahu anhu narrates that the Holy Prophet sallallahu alaihe wasallam has said, "Whoever reads Yaseen at night seeking the pleasure of Allah Ta’ala he is forgiven." (Ibn Habbaan)
12. Hazrat Ibn Abbas radiyallahu anhu reports Rasoolullah sallallahu alaihe wasallam saying, "My heart’s desire is that Surah Yaseen should be present in the heart of every individual of my Ummah." (Al-Bazzaar)
13. Yaha ibn Abi Kathir says, "This narration has reached me that whoever shall recite Yaseen at night, he remains content till morning and whoever shall recite it in the morning, he remains content till evening. And that person who has related this to me has also experienced this." Thalabi said, and Ibn Atiyah has mentioned this and Ibn Atiyah says, "Experience confirms this." (Qurtubi)
The Virtues of Surah Zumar
Hazrat Aisha radiyallahu anhu says, "Rasoolullah sallallahu alaihe wasallam used to fast until we used to say, ‘He has no intention of remaining without fast.’ In addition, he used to remain without fast until we used to say, ‘He has no desire of observing fast.’ And he used to recite Surah Bani Israeel and Surah Zumar every night." (Nasai)
The Virtues of Surah Mu’min
Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "If anyone recites in the morning Ha Mim (Al-Mu’min) to Ilayhil Maseer (40:3)and Aayatul Kursi, he will be guarded by them till the evening, and if anyone recites them in the evening he will be guarded by them till the morning." (Tirmizi)
The Virtues of Surah Dukhan
1. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "If anyone recites Ha-mim Al-Dukhan any night, seventy thousand angels will ask forgiveness for him in the evening." (Tirmizi)
2. Hazrat Abu Rafi radiyallahu anhu said, "Whoever will recite Surah Dukhan on the eve of Friday, by morning he is forgiven and he will be wed to a huri (damsel of paradise) with wide lovely eyes." (Darimi)
3. The same Hadith is reported by Hazrat Abu Hurairah radiyallahu anhu that Rasoolullah sallallahu alaihe wasallam said, "Whoever shall recite Surah Dukhan on the eve of Friday, he is forgiven in the morning."
4. Hazrat Abu Umamah radiyallahu anhu has said: I have heard the Holy Prophet sallallahu alaihe wasallam saying, "Whoever prays Surah Dukhan on the eve of Friday or on Friday Allah Ta’ala makes for him a home in paradise."
The Virtues of Surah Rahman
Hazrat Ali radiyallahu anhu told that he heard Allah’s Messenger sallallahu alaihe wasallam say, "Everything has an adornment and the adornment of the Qur’aan is Ar-Rahman." (Baihaqi)
The Virtues of Surah Waqi’ah
Hazrat Uthman radiyallahu anhu went to Hazrat Ibn Mas’ood radiyallahu anhu paying him a visit in his sickness in which he passed away. He asked, "What illness do you have?" Hazrat Ibn Mas’ood radiyallahu anhu replied, "My sins." He inquired, "What do you desire?" He replied, "The mercy of my Lord." He asked, "Shall we not call someone to bring a doctor for you?" Hazrat Ibn Mas’ood radiyallahu anhu replied, "It is a doctor that has made me sick." Hazrat Uthman radiyallahu anhu asked again, "Shall I give order for your payment to be given." He replied, "I have no need of it, you withheld it from me during my lifetime and at my death you are giving it to me." Hazrat Uthman radiyallahu anhu said, "After you it will remain for your daughters." Hazrat Ibn Mas’ood radiyallahu anhu said, "Do you fear poverty over my daughters, I have instructed them to recite every night Surah Waqi’ah for I have heard Rasoolullah sallallahu alaihe wasallam say, ‘He who recites Surah Waqi’ah every night, poverty will never afflict him."
The Virtues of Surah Hadid
1. Hazrat Irbad ibn Sariya said the Prophet sallallahu alaihe wasallam used to recite Musabbihaat before going to sleep," and has said, "In them is a verse which is better than a thousand verses." (Ahmad, Abu Dawood, Tirmizi and Nasai)
Note: Musabbihaat - these are said to be those Surahs which begin with the perfect, imperfect, or imperative of the verb of Sabbaha (to glorify).
The Virtues of Surah Mulk
1. Hazrat Abu Hurairah radiyallahu anhu reported Allah Ta’ala’s Messenger sallallahu alaihe wasallam as saying, "A Surah in the Qur’aan containing thirty verses interceded for a man till his sins were forgiven. It was Tabaarakallazi Biyadihil Mulk." (Tirmizi, Abu Dawood, Nasai and Ibn Majah)
2. Hazrat Ibn Abbas radiyallahu anhu said that one of the Prophet’s sallallahu alaihe wasallam companions set up his tent over a grave without realising that it was a grave and it contained a man who was reciting the Surah Tabaarakallazi Biyadihil Mulk up to the end. He went and told the Holy Prophet sallallahu alaihe wasallam who said, "It is The Defender; it is The Protector which safeguards from Allah Ta’ala’s punishment." (Tirmizi)
3. Hazrat Jabir radiyallahu anhu said it was the custom of the Holy Prophet sallallahu alaihe wasallam not to go to sleep until he had read Tabaarakallazi Biyadihil Mulk and Alif Laam Meem Tanzeel. (Ahmad, Tirmizi and Daramee)
4. Hazrat Anas radiyallahu anhu reported Rasoolullah sallallahu alaihe wasallam as saying, "There is a Surah which will plead for its reciter till it causes him to enter paradise (Tabaarakallazi Biyadihil Mulk)." (Tabrani)
5. Hazrat Ibn Abbas radiyallahu anhu told a man, "Shall I not give you as gift a Hadith with which you will rejoice." The man replied, "Why not!" Hazrat Ibn Abbas radiyallahu anhu said, "Recite Surah Tabaarakallazi Biyadihil Mulk and teach it to your household and all your children and the children of your house and your neighbours for it is ‘The Protector and The Defender (or Hazrat Ibn Abbas radiyallahu anhu said) it will plead with its Lord for its reciter and it will intercede for its reciter to protect him from the punishment of the fire and to save its reciter from the punishment of the grave. Rasoolullah sallallahu alaihe wasallam has said, ‘It is my hearts desire that this Surah be present in the heart of every person of my Ummah’."
The Virtues of Surah A’laa
Hazrat Ali radiyallahu anhu said that Allah Ta’ala’s Messenger sallallahu alaihe wasallam used to like this Surah Sabbihisma Rabbikal A’laa.
The Virtues of Surah Zilzaal
1. Hazrat Abu Hurairah ibn Amr radiyallahu anhu told of a man coming to the Prophet sallallahu alaihe wasallam and asking him to teach him to recite. On being told to recite three of the Surahs with Alif laam raa he replied, "I am old, my heart has difficulty in remembering, and my tongue is sluggish." Rasoolullah sallallahu alaihe wasallam told him to recite the three Surahs of Haa meem, he gave the same reply and then asked Allah’s Messenger sallallahu alaihe wasallam "Teach me the reading of a comprehensive surah." So Rasoolullah sallallahu alaihe wasallam taught him to recite Izaa zul zilatil ardhu zilzaalahaa up to the end. The man said, "I swear by Him who has sent you with the truth that I shall never recite more than that." When the man turned away Allah’s Messenger sallallahu alaihe wasallam said twice, "The little man has become successful."
Note: This Surah has been called a comprehensive Surah because it contains the verse: "And whoso doth good an atom’s weight shall see it then, and whoso doth ill an atom’s weight shall see it then."
This includes all those things that have been ordered to be done and all those things that have been ordered to refrain from.
2. Hazrat Ibn Abbas radiyallahu anhu and Hazrat Anas ibn Malik radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying that Izaa zul zilatil ardhu zilzaalahaa is equivalent to half the Qur’aan, Qul huwallahu ahad is equivalent to a third of the Qur’aan and Qul yaa ayyuhal kaafiroon is equivalent to a quarter of the Qur’aan.
Note: In the Qur’aan mention has been made of creation first time and a second time because in this Surah recreation and resurrection have been told in an influential and effective manner. The reading of this Surah is equivalent to half of the Qur’aan.
The Virtues of Surah Takathur Hazrat Ibn Umar radiyallahu anhu reported Allah’s Messenger sallallahu alaihe asallam as saying, "Can one of you not recite a thousand verses daily?" Then they asked, "Who could recite a thousand verses daily?" He replied, "Can one of you not recite Alhaakumut takaathur?"
The Virtues of Surah Kafiroon
1. Farwa ibn Naufal quoted his father as saying that he had asked, "O’ Allah’s Messenger teach me something to say when I retire to bed." He replied, "Recite Qul yaa ayyuhal kafiroon for it is a declaration of freedom from polytheism."
2. Hazrat Anas ibn Malik radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying that Izaa zul zilatil ardhu zilzaalahaa is equivalent to half the Qur’aan, Qul huwallahu ahad is equivalent to a third of the Qur’aan, and Qul yaa ayyuhal kafiroon is equivalent to a quarter of the Qur’aan. When Rasoolullah sallallahu alaihe wasallam used to retire to bed he used to recite Qul yaa ayyuhal kafiroon till the end.
3. Harith ibn Jabala radiyallahu anhu says, "I asked, ‘O’ Messenger of Allah teach me something which I can read when I go to sleep." Rasoolullah sallallahu alaihe wasallam replied, "When you go to bed at night read Qul yaa ayyuhal kafiroon for it is a declaration of freedom from polytheism."
The Virtues of Surah Ikhlaas
1. Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "Is any one of you unable to recite a third of the Qur’aan in a night?" The companions asked, "How could a third be recited?" He replied, "Qul huwallahu ahad is equivalent to a third of the Qur’aan."
Note: Mainly in the Qur’aan there is mention of 3 topics; the unity of Allah Ta’ala, law and stories. Because the unity of Allah has been proclaimed with great eloquence in this Surah, this Surah is equivalent to a third of the Qur’aan.
Some scholars have stated that the recitation of Qul huwallahu ahad in itself earns the reward of reading one third of the Qur’aan. Now, taking into consideration the first opinion, if anyone was to recite Surah Ikhlaas 3 times he wouldn’t necessarily receive the reward of reciting the entire Qur’aan. Whereas if the second opinion is taken into consideration then by reading this Surah 3 times one will receive the reward of the recitation for the whole Qur’aan.
2. Hazrat Aisha radiyallahu anhu said that the Holy Prophet sallallahu alaihe wasallam sent a man in charge of an expedition. He would recite for his companions during their prayer, finishing with Qul huwaalhu ahad. When they returned they mentioned this to the Prophet sallallahu alaihe wasallam and he told them to ask him why he did that. They asked him and he replied, "Because it is a description of the Compassionate One, I like to recite it." Then the Prophet sallallahu alaihe wasallam said, "Tell him that Allah loves him."
3. Hazrat Anas radiyallahu anhu said a man told Allah’s Messenger sallallahu alaihe wasallam that he liked the Surah Qul huwallahu ahad to which he replied, "Your love of it will admit you into Paradise."
4. Hazrat Anas radiyallahu anhu reported the Holy Prophet sallallahu alaihe wasallam as saying, "If anyone recites two hundred times daily, Qul huwallahu ahad the sins of fifty years will be wiped out, unless he is in debt." Tirmizi and Darami transmitted it. The latter version has ‘fifty times’ and he did not mention ‘unless he is in debt’.
5. Hazrat Anas radiyallahu anhu reported the Holy Prophet sallallahu alaihe wasallam as saying, "If anyone who is about to sleep on his bed lies on his right side, then recites Qul huwallahu ahad a hundred times, the Lord will say to him on the day of resurrection, ‘My servant, enter paradise to your right."
6. Saeed ibn Musayyib radiyallahu anhu reported in Mursal form that the Prophet sallallahu alaihe wasallam said, "If anyone recites ten times Qul huwallahu ahad a palace will be built for him in paradise. If anyone recites it twenty times, two palaces will be built for him in paradise owing to it and if anyone recites it thirty times, three palaces will be built for him in paradise because of it." Umar ibn Khattab radiyallahu anhu said, "I swear by Allah, Messenger of Allah, that we shall then produce many palaces for ourselves." To which he replied, "Allah’s abundant grace is even more comprehensive than that."
7. Aifa ibn Abd Kilai told of a man who asked Allah’s Messenger sallallahu alaihe wasallam which Surah of the Qur’aan was greatest and was told that it is Qul huwallahu ahad. He asked which verse of the Qur’aan was greatest and he replied that is the throne verse, Allahu laailaaha illa huwal hayyul qayyoom. He asked, "O’ Prophet of Allah (sallallahu alaihe wasallam) which verse would you like to bring good to you and your people?" He replied, "The end of Surah Baqarah, for it is one of the treasures of Allah’s treasures of Allah’s Mercy from under His Throne which He gave to this Ummah, and there is no good in this world and the next which it does not include."
8. Hazrat Abu Saeed radiyallahu anhu says that he heard a person reciting repeatedly Qul huwallahu ahad. In the morning he (Abu Saeed) came to the Prophet sallallahu alaihe wasallam and related this to him, it seemed that the questioner was thinking of the Surah as being little. In answer to that Rasoolullah sallallahu alaihe wasallam said, "I swear by that Being in whose dominion my soul lies this Surah is equivalent to a third of the Qur’aan."
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Narrated by Ikrima (Radhiallaho anho): Ibn 'Abbas (Radhiallaho anho) said, "How can you ask the people of the Scriptures about their Books while you have Allah's Book (the Qur'an) which is the most recent of the Books revealed by Allah, and you read it in its pure undistorted form?" Sahih Al-Bukhari Vol. 9 : No. 613
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MEMORIZING THE QURAN
From Abdur-Rahman Abdul Khaaliq's "Al-Qawaaid adh-Dhahabiyyah lil-Hifdh il-Quran il-Adheem"
English Translation by Amjad ibn Muhammad Rafiq of the University of Essex Islamic Society
Bismillaahir-Rahmaanir-Raheem
My Brother and Sister Muslim - there is no doubt that you know of excellence of memorising the Quran and the excellence of teaching it. The Messenger of Allaah (sas) said: "The best amongst you is the one who learns the Qur'aan and teaches it." [Reported by Bukhaaree]
Presented to you are some rules which will assist in memorising the Qur'aan, may Allaah benefit us by them.
Ikhlaas - (Sincerity)
The purification of ones intention and correcting ones desire is obligatory. It is likewise for making ones concern with and memorisation of the Quran for the sake of Allaah, the Sublime and Exalted, and for gaining success with His Paradise and obtaining His pleasure.
Also for obtaining those mighty rewards which are reserved for those who recited the Quran and memorised it. Allaah the Exalted said: So worship Allaah, making the Deen sincerely for Him. Is it not to Allaah that sincere worship is due? [Zumar 39:2-3]
He also said: Say: I have been commanded that I worship Allaah making the Deen sincerely for Him. [Zumar 39:11]
And the Messenger of Allaah (sas) said: "Allaah the Exalted said: I am so self-sufficient that I am in no need of having an associate. Thus, he who does an action for someone elses sake as well as Mine will have that action renounced by Me to him whom he associated with Me." [Bukhaaree and Muslim]
Therefore, there is no reward for the one who recited the Quran and memorised it to show off and to be heard of. There is also no doubt that the one who recited the Quran desiring by it the world and seeking some sort of worldy reward for it is sinful.
Correction of ones Pronunciation and Recitation
The first step in memorising the Quran after that of Ikhlaas is the obligation of correcting the pronunciation of the Quran. This does not occur except by listening to a good reciter or a precise memoriser of the Quran.
The Quran is not learned except by acquiring it (from another). Thus, the Messenger (sas) who is the most eloquent of the arabs in speech, took it from Jibreel (as) orally. The Messenger (sas) himself used to recited the Quran to Jibreel once in every year and in the year that he died he recited it to him twice. [Reported by Bukhaaree]
Likewise, the Messenger taught it to the Companions (ra) orally and those who came after them heard it from the Companions and so on for each generation after them.
Taking the Quran from a good reciter is obligatory. Likewise, correcting ones recitation firstly and not depending on oneself in its recitation even if one is knowledgeable of the Arabic language and of its principles, is also obligatory. This is because in the Quran there are many verses which occur in a way that is opposed to what is well known in the rules of the Arabic language.
Specifying a Daily Limit for Memorisation
It is necessary for the one desiring to memorise the Quran that he sets himself a daily limit for memorising. a number of verses for example, perhaps a page or two pages or even an eighth of a juz (one thirtieth of the Quran).
So he begins, after he has corrected his recitation and set his daily limit, to learn by frequent repetition. It is also necessary that this repetition is done melodiously and this is so that a person follows the Sunnah firstly and that it the memorisation is made firm and strong secondly. Melodious recitation is pleasing to ones hearing and also assists in memorisation.
Furthermore, the tongue will always return to a specific tone (of voice) and as a result of this it will become familiar with any mistake whenever the balance in ones recitation and familiar tone becomes disordered or imbalanced. The reciter will know therefore, that his tongue will not comply with him when he makes a mistake and that if the tone is wrong or out of tune, his memorisation will return to him.
All of this is because reciting the Quran and beautifying it with ones voice is a matter which has been commanded. It is not permissible to oppose this command due to the saying of the Messenger (sas): "Whoever does not beautify the Quran (recite it melodiously) he is not of us." [Bukhaaree] Not Surpassing One's Daily Limit until You Have Perfected its
Memorisation.
It is not permissible for the memoriser to move to a new portion of the Quran until after he has perfected the memorisation of his previous limit. This is so that whatever he has memorised is firmly established in his mind. There is no doubt that amongst those things which aid the memoriser is his occupation with what he has memorised through the hours of the day and night. This occurs by reciting it in the silent prayers, and if he is the imaam then in the loud prayers. Also in the superogatory prayers (nawaafil) and in the times when one is waiting for the obligatory prayers. By this method the memorisation will become a lot easier. In this way it is possible for a person to practise it even if he is occupied with other matters and this is because he does not simply sit at a specific time for memorising the Quran. Thus the night will not arrive except with those verses memorised and firmly established in the mind. And if there is something which has occuppied the memoriser during this day, he should not move onto his next portion of the Quran, rather he should continue on the second day with what he had started with the day before until the memorisation becomes perfected.
e.. Memorise Using the Same Copy (Mushaf) of the Quran
Among the things which aid the memorisation is that the memoriser should keep for himself a specific mushaf (copy of the Quran) which he should never change. This is because a person memorises using the sight just as he memorises using the hearing. The script and form of the verses and their places in the mushaf leave an imprint in the mind when they are recited and looked at frequently. If the memoriser was to change his mushaf from which he memorises or if he was to memorise from a number of different copies the places of the verses would be in different places and also the script may also be different. This makes the memorisation difficult for him. Therefore it is obligatory for the one memorisng the Quran that he does so from a single script and mushaf and he should never replace it.
f.. Understanding is the Way to Memorising
Among the things which greatly aid the process of memorisation is understanding the verses that one has memorised and knowing their relationship and link, one to another. This is why it is necessary for the memoriser to read the tafseer (explanation) of those verses which he desires to memorise and that he knows their connection, one with another. Also, that he brings this to mind when he is reciting. This makes it easier for him to memorise the verses. Having said this, it is also necessary that he does not depend on knowing the meaning of the verses alone in memorising them. Rather the repetition of these verses should be the foundation. This should be done until the tongue can recite the verses even if the mind is occupied with other than the meaning of these verses. This is sign that the verses are firmly established in the mind. As for the one who relies upon the meaning alone then he will forget often and his recitation will be disjointed due to his mind being scattered and occupied with other things. This occurs frequently, especially when the recitation is long.
g.. Do not move on from a Complete Surah until you have connected the first part of it to the last
After one surah from among the surahs of the Quran has been completed it is desirable for the memoriser that he does not move onto another surah except after having perfected its memorisation and connecting its first part to its last so that his tongue can flow in reciting it, from its beginning to its end. He should be able to recite it without having to think or go through trouble in remembering the verses. Rather it is a must that the memorisation (and recitation) of these verses is like (flowing) water and that the memoriser recites these verses with out hesitation, even if his mind is occupied with more than one thing, away from the meaning of these verses. It should be as a person recites Surah Faatihah without any difficulty or having to think about it. This occurs by repeating thes e verses frequently and reciting them often. However the memorisation of every surah of the Quran will not be like that of Surah Faatihah except rarely but the intent and desire should be to try to make it as such. Therefore, it is necessary that when a surah is completed it is firmly established in the mind, with its beginning connected to its end and that the memoriser does not move onto another surah until he has memorised it with precision.
h.. Reciting to Others
It is necessary for the memoriser not to depend on himself for his memorisation. Rather he should test his memorisation by reciting the verses or surah in question to somebody else, or he should recite them by following the mushaf. And how excellent this would be if a person had with him a precise memoriser (who would test his memorisation). This is so that the memoriser becomes aware of the possibility of his being forgetful or confused in his recitation (without knowing it). Many individuals amongst us who memorise a surah make mistakes and a person may not realise that until he looks into the mushaf. Furhtermore, the one who desires to memorise may not realise by himself at which place he makes an error in his recitation despite the fact that he may be reciting from a mushaf. For this reason making others listen to his recitation of what he has memorised from the Quran is a means of perceiving and knowing these errors and being constantly aware of them.
i.. Constantly Returning to what one has Memorised The Quran is different from any other material that is memorised such as poetry and prose. And this is because the Quran is quickly lost from ones mind. In fact the Messenger of Allaah (sas) said: "By Him in whose Hand is my soul, it is faster in escaping than a tied camel." Reported by Bukhaaree and Muslim.
No sooner does the memoriser of the Quran leave it for a while until the Quran slips away from him and so he forgets it quickly. This is why it is necessary to constantly follow up what one has memorised and to be vigilant over it. Regarding this we have the saying of the Messenger (sas): "Verily, the example of the owner of the Quran is like the example of the owner of the tied camel. If he keeps it tied (commits himself to it) he will hold it back and if he lets it loose it will escape from him."
And he also said: "Commit yourselves to the Quran, for by Him in Whose Hand is my soul, it is faster in slipping away than a tied camel." [Reported by Bukhaaree and Muslim] This means that it is obligatory upon the memoriser of the Quran to continuously recite what he has memorised from the Quran. With this constant attention and returning to what has been memorised will the Quran remain in his mind and without it, it will escape.
j.. Being Aware of the Resembling Parts of the Quran
The various parts of the Quran resemble each other with respect to the meaning, wording and (repetition of) verses. The Exalted said: Allaah has sent down the most beautiful of speech, a Book, (parts of it) resembling (others) oft-repeated. The skins of those who fear their Lord shiver from it. Then their skins and their hearts soften to the remembrance of Allaah [Zumar 39:23]. The Quran has approximately six and a half-thousand verses. And there are approximately a thousand verses in which there is a resemblance of some sort. Sometimes there is agreement or difference due to a single letter or a word or two or more. For this reason it is necessary for the good reciter of the Quran that he has special concern for the parts of the Quran that resemble each other in terms of their wording. The excellence of ones memorisation will be according to the extent that one has concern for these resembling parts. One of the ways to aid oneself in this matter is to study those books which deal with this topic of resembling verses in the Quran. Among the most famous of them are:
1. Durratul-Tanzeel wa Ghurratut-Ta'weel fee Bayaan il Aayaat al-Mutashaabihaat fee Kitaab il-Laahi il-Azeez by al-Khateeb al-Iskaafee
2. Asraar ut-Tukraar fil-Quran by Mahmood bin Hamzah ibn Nasr al-Kirmaanee.
k.. Taking Advantage of the Golden Years of Memorising
The succesful one, inevitably, is the one who takes advantage of the best years of memorisation and these are from the age of five to twenty-three approximately. A person's ability to memorise during these years is very good. In fact these are the golden years of memorising. Therefore, it is necessary for a person to keep himself occupied during the these years of his life, memorising the Book of Allaah as much as he can. Commiting things to memory at this age can be done very quickly and forgetting is not so easy. This is in opposition to what happens after this time when a person memorises with difficulty and forgets with great speed. He spoke the truth who said: Memorising in youth is like engraving on stone And memorising when old is like engraving on water Thus, it is necessary for all of us to take advantage of the golden years of memorising. If we cannot then we should encourage our sons and daughters to do so.
And with Allaah is success and prayers and peace be upon our Messenger Muhammad, upon his family and all his Companions.
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Narrated by Ubaidullah bin Abdullah (ra): 'Abdullah bin 'Abbas said, "O the group of Muslims! How can you ask the people of the Scriptures about anything while your Book which Allah has revealed to your Prophet contains the most recent news from Allah and is pure and not distorted? Allah has told you that the people of the Scriptures have changed some of Allah's Books and distorted it and wrote something with their own hands and said, 'This is from Allah,' so as to have a minor gain for it. Won't the knowledge that has come to you stop you from asking them? No, by Allah, we have never seen a man from them asking you about that (the Book Al-Qur'an) which has beenrevealed to you." Bukhari Vol. 9 : No. 614
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ENVIRONMENTAL ISSUES
The following Table contains selection of Ayah that represents the study of Environmental Issues: -
Surah and ayah (chapter and verse):
Disaster and destruction of land and Seas 30:41
Smog/Air Pollution 44:10,30:51
Ecological Balance 7:56
Water Levels 23:18,67:30
Acid Rain 56:70,2:168,2:172
Drug Abuse 2:219,5:90
Consumer’s Behavior 7:31
Breakdown of Family 47:22
Racism 49:13
Sexism 24:30-33
War and Violence 4:94,5:32
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THE PLIGHT OF THE MUSLIM NATION TODAY
Excerpted from “How to Approach and Understand the Qur'aan”
By Jamaal ud-Deen Zarabozo
The reason for the ideological, intellectual and theological crisis that mankind is going through today is the fact that the Muslims are not leading mankind nor showing mankind the way to God's guidance as found in the Qur'aan. The Muslim nation today can be described as an ill nation. However, its cure can be found in the Qur'aan. The late al-Shanqeeti noted that part of the fact that the Qur'aan leads to the way that is most upright and best is that it also leads to the solutions of this world in the best way possible. He notes that nowadays there are three essential problems facing the world, in particular the Muslim nation, and the Qur'aan has presented the solution for all of them. The first major problem is the weakness of the Muslim Nation with respect to standing up to the disbelievers, even though Muslims supposedly number one billion in today's world. This reality is witnessed day in and day out by, for example, the slaughter of Muslims in Bosnia and Kosovo (and now Chechnya and Indonesia- Ed) while the most of the Muslim world sits apparently unable to help. The Qur'aan clearly and unequivocally shows the solution to this problem. The problem itself actually lies in the hearts and souls of the Muslims. The solution therefore lies in their turning sincerely to Allah, strengthening their faith and putting their trust in Allah, the All-Mighty, the All-Powerful, the one with control over all things. The one who truly belongs to Allah's party can never be overcome by any of the disbelievers, no matter how strong they seem to be. [ 1 Cf, Al-Shanqeeti, vol. 3, pp. 452-457.]
For the Battle of the Trench, the disbelievers mustered together a great force to come and attack Islam in its home in Madinah. Indeed, all of the "powers that be" gathered together to bring an end to Islam. Allah described their forces in the following verse in Soorah al-Ahzaab: "Behold! They came on you from above you and from below you, and behold, the eyes became dim and the hearts gaped up to the throats, and you imagined various (vain) thoughts about Allah! In that situation were the Believers tried: they were shaken as by a tremendous shaking" (al-Ahzaab 10-11).
Such was the enormity of the attack the early Muslims were facing. How was it that they had the courage to face such an attack and stand up to this great army? How can they make a stand today under similar circumstances? The answer to that question is found in Allah's description of the true believers, unlike those who claim to have faith but who do not have faith in the Qur'aan in their hearts.
When the believers saw the Confederate forces they said: 'This is what Allah and His Messenger had promised us, and Allah and His Messenger told us what was true.' And it only added to their faith and their zeal in obedience" (al-Ahzaab 22).
It is the complete and true faith, which is accompanied by a true submission to the laws and patterns of Allah with respect to the interactions of this world, that leads the Muslims to be able to stand up to the disbelievers no matter how strong they seem to be on a superficial level. It is not surprising that without this faith, which in itself is enhanced and strengthened by reading and studying the Qur'aan, the Muslims are weak and unable or unwilling to stand up to and defend themselves from the onslaught of atheism and disbelief that is spreading throughout the world today.
Allah then states the result of that true belief in the face of that strong enemy a result which comes when the believer truly believes in what Allah has promised and stated in the Qur'aan, as described earlier: And Allah turned back the unbelievers for (all) their fury. No advantage did they gain. Sufficient is Allah for the believers in their fight. And Allah is full of Strength, Able to enforce His Will. And those of the people of the Book who aided them, Allah did take them down from their and cast terror into their hearts, (so that) some you killed, and some you made prisoners. And He made you heirs of their lands, their houses, and their goods, and of a land which you had not frequented (before). And Allah has power over all things" (al-Ahzaab 25-27)
Muslims must think about this lesson. They must realize that what Allah says in the Qur'aan is true and that His promise is ever true. When they take this lesson and truth from the Qur'aan, this problem and weakness of the Muslims to stand up to the forces of disbelief will be removed, Allah willing. The second problem al-Shanqeeti discusses is the fact that not only are the Muslims not able to stand up or themselves and Islam but, in addition, the unbelievers are overpowering the Muslims and inflicting them with killings, injuries and punishment although the Muslims possess the truth and the unbelievers have nothing but falsehood. Allah directly addressed this issue and gave a ruling for it that will be read until the Day of Judgment. During the Battle of Uhud, the unbelievers were able to inflict great harm upon the believers. Indeed, the uncle and cousin of the Prophet (sallallaahu 'alaihi wa sallam) were killed. In fact, many were killed and even mutilated. The Prophet(sallallaahu 'alaihi wa sallam) himself did not escape injury in that battle. At that time, some of the Muslims themselves asked how could that occur while they were following the truth and the unbelievers were following falsehood. It was in response to that situation that Allah revealed the verse: "What! When a single disaster smites you, although you smote (your enemies) with one twice as great, do you say, 'From where is this?' Say [O Muhammad, to them], 'It is from yourselves: for Allah has power over all things' (Ali-Imraan 165).
In this verse, Allah did not explain exactly what was from their own doing. However, another verse in the same soorah makes the complete picture clear: "Allah did indeed fulfill His promise to you when you, by His permission, were about to annihilate your enemy, until you flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the Booty) which you covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you" (Ali-Imraan 152).
This shows that the reason the unbelievers were able to get the upper hand over the believers was because the believers themselves disputed and disobeyed the command from the Messenger of Allah (sallallaahu 'alaihi wa sallam) as some of them were tempted by the things of this world. They sought the goods of this world and they gave that preference to obeying Allah and His Messenger (sallallaahu 'alaihi wa sallam) and that is why Allah allowed the unbelievers to afflict harm to them. This is the root of the disease and the cure is obvious.
Muslims must look at themselves even before they start blaming the unbelievers for what is happening to the Muslim nation, as the unbelievers (Some speakers seem to blame all of the problems the Muslims are facing on the disbelievers without ever referring to what the Muslims themselves are doing as a possible cause. The danger of this approach is that it leaves the Muslims feeling content with their Islam and never opens their eyes to the realization that what is occurring is the result of what their own hands have earned) will always try to fight Islam,applying the Qur'aan in their li that is a given, but the results of that struggle are actually determined by the Muslims and their relationship with Allah. Muslims must study their relationship to Allah and His words in the Qur'aan. They must ask themselves whether they are ves or are they ignoring the teachings of the Qur'aan in order to gain some paltry benefits in this world. If they are ignoring the Qur'aan for the sake of this world, then they have no reason to be surprised that Allah has allowed them to be humiliated at the hands of the unbelievers.
The third problem that al-Shanqeeti discusses is the disunity of the Muslims today. He says that this is one of the greatest reasons why the Muslim nation is in a state of defeat and weakness. Disunity leads to weakness and loss of strength, as Allah says: "Fall not into disputes, lest you lose heart and your strength departs" (al-Anfaal 46).
Al-Shanqeeti says that one can find hatred and enmity among Muslims throughout the world today. There is no true love between them. Their hearts are truly divided. In soorah al-Hashr Allah describes a people whose hearts are divided in a similar fashion. Allah says: "You would think them united but their hearts are divided" (al-Hashr 14).
Then Allah immediately explains why their hearts are in that state: "That is because they are a people devoid of reasoning" (al- Hashr 14).
The disease of weak reasoning is what makes them unable to recognize the reality of things. They are not able to distinguish between truth and falsehood. They are not able to distinguish what is truly beneficial from what is actually harmful. This disease which Muslims themselves are suffering from today can only be removed by the light of revelation. It can only be removed by a complete and sincere return to the Qur'aan. It is the revelation that gives life to the dead and makes the path clear and bright such that the person can distinguish truth from falsehood, goodness from evil, benefit from harm. The person can then follow the straight path rather than the many erroneous paths that mankind chooses to follow. Allah has described this truth in many places in the Qur'aan, such as: "Can he who was dead, to whom We gave life, and a Light whereby he can walk among men, be like him who is in the depths of darkness, from which he can never come out? Thus it has been made pleasing to the disbelievers that which they were doing" (Al-An'aam 122)
"Is then one who walks headlong, with his face groveling, better guided, or one who walks evenly on a Straight Way?" (Al-Mulk 22)
Finally, Allah says: Allah is the patron and supporter of those who believe. He brings them out from the darknesses into the light" (Al- Baqarah 257).
On this last point concerning disunity among Muslims, Abd Rabbihi makes an important point. He states that if there were a strong bond between the Muslims and the Qur'aan, such that they recite and study and take it as their source of law and guidance, their beliefs thoughts and concepts would be guided by their belief in tawheed. This would immediately lead to their hearts, ranks goals and energies being united in the shade of the Qur'aan. Indeed, to support Abd Rabbihi's claim, one need only look at the Companions of the Prophet (sallallahu 'alaihi wa sallam) and the effect that this Qur'aan and belief had upon them, as Allah Himself describes it in the Qur'aan: "And hold fast, all together, by the Rope which Allah, and be not divided among yourselves. And remember [with gratitude] Allah's favor on you, for you were enemies and He joined your hearts in love, so that by his grace, you became brethren; and you were on the brink of the Pit of Fire, and He saved you from it. Thus does Allah make His Sighs clear to you: that you may be guided" (Aali-'Imran 103)
The Muslims today can be taken from their plight of darkness into light if they return to the Qur'aan in the proper manner. However, as Al-Hakami pointed out, they must first sincerely turn to Allah and be willing and ready to repent for their sins and shortcomings. In particular, they must repent from the diseases in their hearts that have made their hearts rusty or dead. In this way, the heart will be ready to accept the guidance of the Qur'aan.
In addition, they must repent from the manner in which they have treated the Qur'aan. They must break down all of the barriers between themselves and the Qur'aan. They must turn to it sincerely seeking its guidance and willingly apply it completely in their lives. This has been their greatest shortcoming. This they have to realize. After they realize it, they can start on the road to correcting it by reading, learning, studying and applying the Qur'aan in the proper manner.
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ZAYD IBN THABIT (SCRIBE OF MUHAMMAD SAW)
Author Unknown
We are in the second year of the Hijrah. Madinah the city of the Prophet is buzzing with activity as the Muslims prepare for the long march southwards to Badr.
The noble Prophet made a final inspection of the first army to be mobilized under his leadership to wage Jihad against those who had tormented the Muslims for many years and who were still bent on putting an end to his mission. A youth, not yet thirteen, walked up to the ranks. He was confident and alert. He held a sword which was as long or possibly slightly longer than his own height. He went up to the Prophet, may God bless him and grant him peace, and said: "I dedicate myself to you, Messenger of God. Permit me to be with you and to fight the enemies of God under your banner."
The noble Prophet looked at him with admiration and patted his shoulder with loving tenderness. He commended him for his courage but refused to enlist him because he was still too young.
The youth, Zayd ibn Thabit, turned and walked away, dejected and sad. As he walked, in slow and measured paces, he stuck his sword in the ground as a sign of his disappointment. He was denied the honor of accompanying the Prophet on his first campaign. Behind him was his mother, an-Nawar bint Malik. She felt equally dejected and sad. She had dearly wished to see her young son go with the army of mujahidin and to be with the Prophet at this most critical time.
One year later, as preparations were underway for the second encounter with the Quraysh which took place at Uhud, a group of Muslim teenagers bearing arms of various kinds - swords, spears, bows and arrows and shields - approached the Prophet. They were seeking to be enlisted in any capacity in the Muslim ranks. Some of them, like Rafi ibn Khadij and Samurah ibn Jundub, who were strong and well-built for their age and who demonstrated their ability to wrestle and handle weapons, were granted permission by the Prophet to join the Muslim forces. Others like Abdullah the son of Umar and Zayd ibn Thabit were still considered by the Prophet to be too young and immature to fight. He promised though to consider them for a later campaign. It was only at the Battle of the Ditch when Zayd was about sixteen years old that he was at last allowed to bear arms in defence of the Muslim community.
Although Zayd was keen to participate in battles, it is not as a warrior that he is remembered. After his rejection for the Badr campaign, he accepted the fact then that he was too young to fight in major battles. His alert mind turned to other fields of service, which had no connection with age and which could bring him closer to the Prophet, peace be on him. He considered the field of knowledge and in particular of memorizing the Quran. He mentioned the idea to his mother. She was delighted and immediately made attempts to have his ambition realized. An-Nuwar spoke to some men of the Ansar about the youth's desire and they in turn broached the matter with the Prophet, saying: "O Messenger of Allah, our son Zayd ibn Thabit has memorized seventeen surahs of the Book of Allah and recites them as correctly as they were revealed to you. In addition to that he is good at reading and writing. It is in this field of service that he desires to be close to you. Listen to him if you will."
The Prophet, peace be on him, listened to Zayd reciting some surahs he had memorized. His recitation was clear and beautiful and his stops and pauses indicated clearly that he understood well what he recited. The Prophet was pleased. Indeed he found that Zayd's ability exceeded the commendation he had been given by his relatives. The Prophet then set him a task which required intelligence, skill and persistence
"Zayd, learn the writing of the Jews for me," instructed the Prophet. "At your command, Messenger of Allah," replied Zayd who set about learning Hebrew with enthusiasm. He became quite proficient in the language and wrote it for the Prophet when he wanted to communicate with the Jews. Zayd also read and translated from Hebrew when the Jews wrote to the Prophet. The Prophet instructed him to learn Syriac also and this he did. Zayd thus came to perform the important function of an interpreter for the Prophet in his dealings with non-Arabi speaking peoples.
Zayd's enthusiasm and skill were obvious. When the Prophet felt confident of his faithfulness in the discharge of duties and the care, precision and understanding with which he carried out tasks, he entrusted Zayd with the weighty responsibility of recording the Divine revelation.
When any part of the Quran was revealed to the Prophet, he often sent for Zayd and instructed him to bring the writing materials, "the parchment, the ink-pot and the scapula", and write the revelation. Zayd was not the only one who acted as a scribe for the Prophet. One source has listed forty-eight persons who used to write for him. Zayd was very prominent among them. He did not only write but during the Prophet's time he collected portions of the Quran that were written down by others and arranged these under the supervision of the Prophet. He is reported to have said: "We used to compile the Quran from small manuscripts in the presence of the Prophet." In this way, Zayd experienced the Quran directly from the Prophet himself. It could be said that he grew up with the verses of the Quran, understanding well the circumstances surrounding each revelation. He thus became well-versed in the secrets of the Shariah and at an early age gained the well-deserved reputation as a leading scholar among the companions of the Prophet.
After the death of the Prophet, may Allah bless him and grant him peace, the task fell on this fortunate young man who specialized in the Quran to authenticate the first and most important reference for the ummah of Muhammad. This became an urgent task after the wars of apostasy and the Battle of Yamamah in particular in which a large number of those who had committed the Quran to memory perished.
Umar convinced the Khalifah Abu Bakr that unless the Quran was collected in one manuscript, a large part of it was in danger of being lost. Abu Bakr summoned Zayd ibn Thabit and said to him: "You are an intelligent young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the Divine revelation for Allah's Messenger. Therefore look for (all parts of) the Quran and collect it in one manuscript."
Zayd was immediately aware of the weighty responsibility. He later said: "By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains from its place, it would not have been harder for me than what he had ordered me concerning the collection of the Quran."
Zayd finally accepted the task and, according to him, "started locating the Quranic material and collecting it from parchments, scapula, leafstalks of date palms and from the memories of men (who knew it by heart)". It was a painstaking task and Zayd was careful that not a single error, however slight or unintentional, should creep into the work. When Zayd had completed his task, he left the prepared suhuf or sheets with Abu Bakr. Before he died, Abu Bakr left the suhuf with Umar who in turn left it with his daughter Hafsah. Hafsah, Umm Salamah and Aishah were wives of the Prophet, may Allah be pleased with them, who memorized the Quran.
During the time of Uthman, by which time Islam had spread far and wide, differences in reading the Quran became obvious. A group of companions of the Prophet, headed by Hudhayfah ibn al-Yaman, who was then stationed in Iraq, came to Uthman and urged him to "save the Muslim ummah before they differ about the Quran".
Uthman obtained the manuscript of the Quran from Hafsah and again summoned the leading authority, Zayd ibn Thabit, and some other competent companions to make accurate copies of it. Zayd was put in charge of the operation. He completed the task with the same meticulousness with which he compiled the original suhuf during the time of Abu Bakr. Zayd and his assistants wrote many copies. One of these Uthman sent to every Muslim province with the order that all other Quranic materials whether written in fragmentary manuscripts or whole copies be burnt. This was important in order to eliminate any variations or differences from the standard text of the Quran. Uthman kept a copy for himself and returned the original manuscript to Hafsah.
Zayd ibn Thabit thus became one of the foremost authorities on the Quran. Umar ibn al-Khattab once addressed the Muslims and said: "O people, whoever wants to ask about the Quran, let him go to Zayd ibn Thabit." And so it was that seekers of knowledge from among the companions of the Prophet and the generation who succeeded them, known as the "Tabiun", came from far and wide to benefit from his knowledge. When Zayd died, Abu Hurayrah said: "Today, the scholar of this ummah has died."
When a Muslim holds the Quran and reads it or hears it being recited, surah after surah, ayah after ayah, he should know that he owes a tremendous debt of gratitude and recognition to a truly great companion of the Prophet, Zayd ibn Thabit, for helping to preserve for all time to come the Book of Eternal Wisdom. Truly did Allah, the Blessed and Exalted, say: "Surely We have revealed the Book of Remembrance and We shall certainly preserve it." (The Quran, Surah al-Hijr, 15:9)
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RECITER OF QURAN WILL BE IN COMPANY OF THE NOBLE ANGELS
The mother of believers Aisha (raa) reported that the messenger of Allah (saws) said what translated means: "A person who recites the Quran fluently and proficiently will be in the company of the obedient, noble angels. A person who recites the Quran faced with difficulty and hardship in pronunciation will have his reward doubled. " Al-Bukhari and Muslim
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THE QURAN WILL BE TAKEN AWAY AT THE END OF TIME
Author Unknown
There are a number of ahaadeeth which indicate that the Qur'aan will be taken away at the end of time. Among these ahaadeeth are the following:
From 'Abd-Allaah ibn Mas'ood, who said: "Something will come and take the Qur'aan one night and not one aayah will be left, either in the Mus-haf or in the heart of any person, but it will be taken away." (Narrated by al-Daarimi with a saheeh isnaad, no. 3209)
Al-Daarimi narrated with a different saheeh isnaad (no.3207) that 'Abd-Allaah ibn Mas'ood said: "Recite the Qur'aan much before it is taken away." They said, "These Mus-hafs will be taken away! What about that which is (memorized) in men's hearts?" He said: "Something will come and take it one night, and in the morning they will wake up without it. They will forget the phrase 'laa ilaaha ill-Allaah' and they will start to recite the sayings and poetry of the Jaahiliyyah. That is when the Word will be fulfilled against them."
The phrase 'That is when the Word will be fulfilled against them' is a reference to the aayah (interpretation of the meaning): "And when the Word (of torment) is fulfilled against them, We shall bring out from the earth a beast for them, to speak to them because mankind believed not with certainty in Our Ayaat (Verses of the Qur'aan and Prophet Muhammad)" [al-Naml 27:82].
Ibn Katheer said in his tafseer of this aayah: This beast will emerge at the end of time when mankind becomes so corrupt that they neglect the commandments of Allaah and change the true religion. Allaah will bring forth for them a beast from the earth - it was said from Makkah, or from elsewhere - and it will speak to the people concerning that. Ibn 'Abbaas, al-Hasan and al-Qutaadah said - and it was also narrated from 'Ali ibn Abi Taalib - (may Allaah be pleased with them all): it will speak to them, i.e., it will address them. 'Ataa' al-Khurasaani said - and it was narrated from 'Ali and this was the view favourd by Ibn Jareer: it will speak to them and it will say to them, 'mankind believed not with certainty in Our Ayaat'. There are some reservations about this interpretation, and Allaah knows best.
According to one report, Ibn 'Abbaas said: the words tukallimuhum (to speak to them) means, it will wound them; according to another report he said: it will do both (i.e., speak to them and wound them). [The word Tukallim may mean either speak or wound. - Translator]. This is a good point with no contradictions, and Allaah knows best. (Tafseer al-Qur'aan al-'Azeem, 3/375-378)
Many ahaadeeth and reports have been narrated about the beast, such as the following: It was reported that Hudhayfah ibn Usayd al-Ghiffaari said: The Messenger of Allaah (saws) saw us from a room whilst we were talking about the Hour. He said: "The Hour will not come until you see ten signs: the rising of the sun from the west; the smoke; the beast; the emergence of Ya'jooj and Ma'jooj; the appearance of 'Eesaa ibn Maryam (peace be upon him); the Dajjaal ("antichrist"); three landslides - one in the west, one in the east and one in the Arabian Peninsula; and fire which will emerge from the direction of 'Aden and will drive - or gather - the people, stopping with them whenever they rest overnight or during the siesta hour."
It was reported from Abu Hurayrah that the Prophet (saws) said: "There are three things which, when they appear, it will not benefit anyone to believe if he did not believe before: the Dajjaal, the beast and the rising of the sun from the west - or from the place where it sets."
It was reported from Abu Hurayrah that the Messenger of Allaah (saws) said: "Hasten to do good deeds before six things come to pass: the rising of the sun from the place where it sets; the smoke; the Dajjaal; the beast; or personal calamities or general tribulations."
Further evidence that the Qur'aan will be taken away at the end of time is to be found in the report narrated by al-Tabaraani in al-Mu'jam al-Kabeer, no. 8698, according to which Ibn Mas'ood (saws) said: Imaam Ibn Taymiyah (rahimaullah) said in Majmoo' al-Fataawaa (3/198): "At the end of time, something will come to it at night in the mus-hafs and in people's hearts, then there will not be left one word of it in people's hearts or one letter of it in the Mus-haf."
Allaah revealed the Qur'aan as a guidance to mankind and He guaranteed to protect it. It is the eternal miracle of the Prophet (saws) and it will remain, and people of earlier and later generations will learn from it and be guided by it, but at the end of time, just before the Hour comes, Allaah will take the souls of the believers, and there will be no one left on earth except the most evil of people. There will be no prayer, no fasting, no Hajj and no charity (zakaah). Then there will be no point in the Ka'bah being there or in the Qur'aan remaining among mankind, so Allaah will decree that the Ka'bah be destroyed at the hands of a kaafir from Ethiopia. Al-Bukhaari narrated in his Saheeh, no. 1519 that Abu Hurayrah (raa) said: the Messenger of Allaah (saws) said: "The Ka'bah will be destroyed by Dhu'l-Suwayqatayn from Ethiopia."
And Allaah will take the Qur'aan away from the earth, and not one aayah of it will be left in the mus-hafs or in people's hearts. Allaah will not permit His Book to remain on earth if it is not benefitting anyone and no one is acting in accordance with it. So this thing will come to pass.
This frightening event makes the sincere Muslim hasten to pay attention to the Book of Allaah, to learn it, memorize it, recite it and ponder its meanings, before the Book is taken away.
This is one of the tribulations that will happen at the end of time, concerning which our Prophet (saws) said: "Hasten to do good deeds before tribulations come like patches of dark night, when a man will wake up as a believer and by evening he will be a kaafir, or in the evening he will be a believer and by morning he will be a kaafir, selling his religion for some worldly gains." (narrated by Muslim, no. 169).
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QUR'AN ON QUR'AN
"Hence, indeed, We made this Qur'an easy to bear in mind: who, then is willing to take it to heart?" --Chapter 54: Verses 17, 22, 32, 40 (self-repeating)
"Will they then not meditate on the Qur'an, or are there locks on their hearts?" --Chapter 47: Verse 24
"Surely this Qur'an guides to that which is most upright and gives good news to the believers who do good works that they shall have a great reward." --Chapter 17: Verse 9
"Surely We have revealed the reminder (Qur'an) and We will most certainly guard it (from corruption)." --Chapter 15: Verse 9
"Praise be to Allah Who has revealed the Book (Qur'an) to His slave (Muhammad) and has not placed therein any crookedness." --Chapter 18: Verse 1
"Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much discrepancy." Chapter 4: Verse 82
"And certainly We have explained in this Qur'an every kind of example; and man is most of all given to contention. And nothing prevents men from believing when the guidance comes to them, and asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them." --Chapter 18: Verses 54-55
"And We reveal (stage by stage) of the Qur'an that which is a healing and a mercy for believers, and to the unjust it causes nothing but loss after loss." --Chapter 17: Verse 82
"And if you are in doubt concerning that which We reveal unto Our slave (Muhammad) then produce a surah (chapter) of the like thereof, and call your witnesses besides Allah if you are truthful." --Chapter 2: Verse 23
"And this Qur'an is not such as could be forged by those besides Allah, but it is a verification (of revelations) that went before it and a fuller explanation of the Book - there is no doubt - from the Lord of the Worlds." --Chapter 10: Verse 37
"So when you recite the Qur'an, seek refuge in Allah from Satan the outcast." --Chapter 16: Verse 98.
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DO YOU KNOW THIS BOOK?
From 'Invitation to Islam' Newsletter, Issue 2, July 1997.
Of all the acclaimed masterpieces that the world has seen, nothing can be compared to the book known as the Qur'an. Millions have become Muslims upon simply hearing a verse from this amazing book, yet still the majority knows nothing of it. The Qur'an is the Final Revelation from the Creator to humanity. It was revealed in the year 610 CE to the Prophet Muhammed (saws), and completed over a period of 23 years. These 23 years of revelation resulted in a book which comprised of 114 chapters and 6,666 verses. All of this was to become the primary source of law for the whole of mankind to live and die by.
The impact of this book is such that Allah says: "Had We[1] revealed this Qur'an upon a mountain, surely you would have seen it humble itself and crumble out of the fear of Allah. Such are the parables We put forward to mankind so that they may reflect"(Surah Al-Hashr 59:21)
However, it seems as if the hearts of the people have become harder then the mountains which tower above us. When the Qur'an is recited or even mentioned, people turn away with disgust. In the West, this is primarily due to the negative exposure from the media. It has resulted in many non-Muslims not even wanting to hear the name of this amazing book. Muslims too, have become hardhearted because of the cultural influences of the West. Many young Muslims perceive the Qur'an to be nothing more then an old wrapped up book, which comes off the highest shelf once a year during Ramadan! If people were to truly reflect upon this book, they would realize that nothing in this world is quite the same. So why should this claim be accepted over others? Why should the Qur'an be given precedence over the likes of the Bible, the Gita[2] or the Granth Sahib[3]? The following reasons will insha’Allah give an indication as to why this book deserves the attention of all humanity.
Preservation
"There is probably in the world no other book which has remained twelve centuries with so pure a text". Writing 200 years ago, these are the words of the famous English critic of Islam, Sir William Muir. But as Muslims we do not need Williarn Muir to tell us this. 1400 years ago, the Muslims accepted this reality when Allah revealed to them: "Indeed it is We who have sent down the reminder (the Qur'an), and indeed it is Us who shall preserve it" (Surah Al-Hijr 15:9)
These words have proved true to this very day. From the moment the first words were revealed to Muhammed (saws), to this very day, every single letter and word of the Qur'an has remained unchanged. Before Islam, all the revelations sent were not given this divine assurance. This is why we find that books like the Bible are riddled with corruption and inaccuracies. It is well known that man has tampered with the Bible to the extent that annually different versions are produced to suit trends and desires [4]. In fact this has been going on for so long that it is almost impossible to see what of the words of the Creator are left, if any!
With the Qur'an it is the exact opposite. The contents of this amazing book are stored in the hearts of millions of Muslims worldwide. Children as young as 12 have memorized the entire book in its original language, Arabic. There is no other religious scripture on earth which is orally preserved in its original language by so many and over such a period of time, without having been tampered somewhere along the line. The Bible is a prime example of this. Many Christians believe that English is the divine language of the Bible. However Jesus (as) spoke Aramaic. From Aramaic, his life-story was translated into Hebrew. From Hebrew it was translated into Greek. From Greek to Latin, and then finally from Latin to English! There has not been a single vicar, priest or layman in recorded history who has even memorized the Bible in English, let alone the Aramaic! As Muslims we believe the Qur'an can only be in the language it was revealed in, i.e. Arabic. Anything else is a translation and not the divine words of the Creator. A true test of this divine preservation would be to burn all the books and manuscripts in existence, to see which can return as it was. The Qur'an would be the only book which would return in its original form, letter for letter, word for word.
Many Christians say that the Qur'anic claim of preservation needs to be backed-up by manuscript evidence. For us this is not a necessary criteria, but in order to quell the doubts, the Muslims have ample proof. Two copies of the Qur'an are in existence which date back to the Third Caliph Uthmaan (ra), 20 years after the death of the Prophet (saws). These two copies are to be found in the Topkapi museum, Istanbul, Turkey and in Tashkent, Uzbekistan. The Tashkent copy is thought to have been the personal copy of the Caliph as it still contains stains of his blood, which was shed when he was murdered whilst reading it. Any copy of the Qur'an which is compared to these copies, will show that there is not a single difference between what we have today and what was in existence 1400 years ago. Thus Allah's promise holds true.
No Mistakes
Man as a creature is fallible. For this reason anything which is produced by him will naturally have faults. With the Qur'an, such a notion cannot even be considered as it is from the one who is Infallible. In fact Allah clarifies this matter beautifully when he says: "Do they not consider the Qur'an? Had it been from other then Allah surely they would have found much discrepancies within it" (Surah An-Nisa 4:82)
Throughout history many have tried to scrutinize and search the Qur'an for mistakes and errors. To this day no one has been able to bring a shred of proof showing that this book is not from Allah. Some Christians have even called it the work of the Devil because the book affected them so much when they read it! With other scriptures, contradictions, mistakes and absurdities are constantly present. When people contrast these ambiguities with the Qur'an, it often results in the acceptance of this faultless book.
The Arabic Language
Upon hearing Qur'anic recitation, you may be rather startled. Besides hearing the reciter of the prayer, you often hear people in the background sobbing and wailing heavily. So what is it that makes these people cry so much? It is nothing more then the beauty and eloquence of this book which moves millions to tears. This beauty is expressed in the language of Arabic. Allah says: "Indeed We have revealed this as an Arabic Qur'an so that you may understand"(Surah Yusuf 12:2)
At the time of the Prophet (saws) three modes of expression were used. There was normal speech, the speech of the soothsayer and poetry. The Arabs were the masters of their language, and poetry was their cultural highlight. Arabic poetry is split into 16 categories, each separate from the other. When the Qur'an was proclaimed to the Arabs it amazed them beyond all limits. It was like nothing they had ever heard before. It did not fit into the 16 categories of poetry, nor was it the speech of a soothsayer, and it certainly was not normal speech. If it was not all these, then it could only be the word of Allah. The eloquence and majesty of the early chapters of the Qur'an moved many to tears, and the beautiful Qur'anic Arabic converted millions of Arabs in the Middle-East. Not only did the Qur'an effect the lives of these Arabs, but it also transformed their culture. Even today, no serious study of the Arabic language is possible without reference to this book. The reaction of some pagans was that they accused Muhammed (saws) of being a soothsayer and a madman. In order to silence them, Allah issued a challenge. At first he asked them to produce a book like the Qur'an. When it could not be done, Allah asked them to produce ten chapters like it. When this too could not be done Allah finally stated: "And if you are in doubt as to what We have revealed to Our slave, then produce a chapter like it" (Surah Al-Baqarah 2:23)
The smallest chapter in the Qur'an is only 3 verses long (Chapter 108). The pagans at the time of the Prophet (saws) could not even produce something as small as this, and since then no one else has completed this impossible task. All of this is in light of the fact that the Prophet Muhammed (saws) could not read or write, thus refuting those who say that the Qur'an was his own handiwork.
The Qur'an is the Final book of revelation. After it there will be no more. However, many have tried to deny this by producing their own new versions of the Qur'an. Among them have been the two false prophets, Musailama[5] and Ghulam Ahmed[6]. Many Chapters in the Qur'an are named after animals, such as the Ant, Spider etc. Musailama tried to copy this, and went about creating a chapter in his book called the Weasel! In Arabic it is called Al-Wabl and it hardly causes people to be struck in awe! On the other hand Ghulam Ahmed, the 'British stooge', claimed to receive revelation in cockney English!! Such foolishness could never compare to the beauty of the Qur'an with its clear and beautiful Arabic language.
Science
Over the past few decades much interest has been shown in the scientific content of the Qur'an. Scientific data which has been discovered in recent times, has been existent in this book for 1400 years. In fact the very common origin of this universe is stated clearly by Allah, the Most High: "Do not the disbelievers see that the heavens and the earth were joined together, then We parted them. And We made from water every living thing. Will they then not believe?" (Surah Al-Anbiya 21:30)
This parting of the heavens and the earth is more commonly known to scientists as the 'big bang'. It is also a fact that life originated from water and that every living cell is composed of 85% water. Without water life is impossible. The mountains of the earth, like icebergs, have roots going deep into the ground. This ensures that they will not topple with their extreme heights - this is known as 'isostasy'. In this way the mountains are like the stakes which are used to anchor a tent. But this fact is already known to us when Allah says:"Have We not made the earth an expanse and the mountains stakes?"(Surah An-Naba 78:6-7) and "Allah has cast into the ground mountains standing firm so that it does not shake with you" (Surah Luqman 31:10)
The embryological data which is found in the Qur'an is astounding. Allah describes the formation of a baby inside the womb from the very moment the sperm reaches the ovum, to its formation into a human. This data, which was only discovered about 30 years ago, has amazed many westem scientists. Amongst them is Dr Keith Moore from the University of Toronto, Canada. Dr Moore[7] is a recognized authority in embryological circles, with his university text book being set as a standard text in many universities throughout the world. When Dr Moore was asked as to how this information in the Qur'an could be explained, he replied: "It could only have been divinely revealed".
History
The Qur'an is a book of historical accuracy. One accuracy which has corrected the mistakes of many Christians and historians, is the fate of the pharaoh who drowned in the Red Sea whilst pursuing Moses. The Biblical story would have us believe that the matter ended when the pharaoh drowned. But the Qur'an explains further. When he was drowning the pharaoh confessed his faith in Allah. But it was too late, and Allah promised him: "This day We shall preserve you in your body, so that you may be a sign for those who come after you. But indeed many of mankind are heedless of Our signs" (Surah Yunus 10:92)
In 1898 the tombs of various pharaohs were discovered in the Valley of the Kings, in Egypt. In 1975 Dr Maurice Bucaille, an eminent French surgeon was allowed to examine the mummified bodies of Rameses II and the pharaoh who had pursued Moses - Merneptah. Dr Bucaille discovered that Merneptah had received very violent blows to several parts of his body and had suffered a massive heart attack. Amazingly, these are the results which occur when someone dies from drowning! Thus Allah had saved the body of the transgressing pharaoh as a sign for all humanity. For those who say that Muhammed (saws) knew his history and wrote it in the Qur'an, the following shall prove otherwise. In the year 615 CE the Roman army was defeated by the Persians. About this event Allah revealed: "The Romans have been defeated in the lowest land, but in a few years they shall be victorious again, within three to nine years. The decision of the matter, before and after, is only with Allah" (Surah Ar-Rum 30:24) The words of Allah proved true as the Persians were defeated at the battle of Issus, 7 years later in 622 CE. There is no possible way that Muhammed (saws) could have known (if he wrote the Qur'an) that the Romans would be victorious. In fact he also did not know that the 'lowest land' at which the battle was fought was literally that. The battle in 615 CE was fought on the shores of the Dead Sea, the lowest point below sea level on earth, at 1300 ft.
A book with these credentials could only be from the Creator of the heavens and the earth. A book which we need to acquaint ourselves with.
A book ". . . which has been revealed to you (O' Muhammed) so that you may lead mankind out of the darkness and into the light"(Surah lbrahim 14:1)
Footnotes:
1 The word 'WE' does not mean that there is more then one God. Rather it is a plural of respect which gives Allah grandeur over his creation.
2 The Baghyad Gita is one of the Hindu scriptures.
3 The Guru Granth Sahib is the Sikh scripture
4 The most recent version of the Bible is the 'Politically Correct Version'!!
5 Musailama claimed prophethood just before the death of the Prophet Muhammed (saws). He was from the region of Yamaamah in Arabia and from the tribe of Haneefah.
6 Ghulam Ahmed was born in 1840 in Qadian, India. He claimed prophethood at the request of his imperialist masters, the British Government.
7 Besides Dr Moore, there have been many other famous Western scientists who have accepted Islam. One of the most prominent was the famous French oceanographer, Jacques Yves Cousteau who has recently passed away. Cousteau was amazed at the accuracy of the Qur'anic statements regarding underwater activity and thus embraced Islam. As a result of his death, Cousteau's life achievements have been highlighted in the Western media. However his acceptance of Islam was conveniently absent from the news-reports.
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TURNING TOWARDS THE QURAN
Author Unknown
The Qur'aan is the foremost aid to standing firm in Islam. It is the strong rope and clear light of Allaah. Whoever adheres to it, Allaah will protect him; whoever follows it, Allaah will save him; and whoever calls to its way will be guided to the Straight Path.
Allaah has stated that the reason why this Book was revealed in stages was to help His Prophet (peace and blessings of Allaah be upon him) to stand firm in his faith. In the context of refuting the doubts of the kuffaar, He says (interpretation of the meaning): "And those who disbelieve say, 'Why is not the Qur'aan revealed to him all at once?' Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. And no example to similitude do they bring (to oppose or to find fault in you or in this Qur'aan), but We reveal to you the truth (against that similitude or example), and the better explanation thereof." [al-Furqaan 25:32-33]
Why is the Qur'aan such a source of strength?
1.. because it cultivates faith and purifies the soul through contact with Allaah.
2.. Because these aayaat bring peace and tranquillity to the heart of the believer, so he will not be tossed about by the winds of fitnah; his heart will be content with the remembrance of Allaah.
3.. Because it provides the Muslim with the correct understanding and values with which he will be able to evaluate the situation around him. It also gives him the standards against which he may judge things in a proper and consistent manner, without varying from one situation or person to another.
4.. Because it refutes the doubts that are stirred up by the enemies of Islam, kuffaar and munaafiqeen alike, as in the following examples from the early days of Islam:
1.. The effect of the aayah (interpretation of the meaning): "Your Lord (O Muhammad) has neither forsaken you nor hated you" [al-Duhaa 93:3] on the heart of the Prophet (peace and blessings of Allaah be upon him), when the mushrikoon said, "Muhammad has been forsaken." (See Saheeh Muslim bi Sharh al-Nawawi, 12/156).
2.. The effect of the aayah (interpretation of the meaning): ". The tongue of the man they refer to is foreign, while this (the Qur'aan) is a clear Arabic tongue" [al-Nahl 16:103]. The Quraysh claimed that Muhammad (saws) was taught by a human being and that he took the Qur'aan from a Roman carpenter in Makkah.
3.. The effect of the aayah (interpretation of the meaning): ".Surely they have fallen into trial [fitnah]." [al-Tawbah 9:49] on the hearts of the believers, when the munaafiq had said, "Grant me leave (to be exampted from jihaad) and put me not into trial." [al-Tawbah 9:49 - interpretation of the meaning].
Is it not the greatest of help, strengthening the heart of the believer, refuting doubts and silencing the voices of falsehood? Indeed it is, by Allaah.
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HISTORY OF THE QURAN
Author Unknown
In this Book, the Holy Prophet's life, the history of the Arabs and the events which occurred during the period of the revelation of the Quran have not been mingled with the Divine Verses, as is the case with the Bible. The Quran is the pure word of God. Not one word therein is not divine. Not a single word has been deleted from its text. The Book has been handed down to our age in its complete and original form since the time of Prophet Muhammad. From the time the Book began to be revealed, the Holy Prophet had dictated its text to the scribes. Whenever some Divine Message was revealed, the Holy Prophet would call a scribe and dictate its words to him. The written text was then read out to the Holy Prophet, who, having satisfied himself that the scribe has committed no error of recording, would put the manuscript in safe custody. The Holy Prophet used to instruct the scribe about the sequence in which a revealed message was to be placed in a particular Surah (chapter). In this manner, the Holy Prophet continued to arrange the text of the Quran in systematic order till the end of the chain of revelations. Again, it was ordained from the beginning of Islam that a recitation of the Holy Quran must be an integral part of worship. Hence the illustrious Companions would commit the Divine verses to memory as soon as they were revealed. Many of them learned the whole text and a far larger number had memorized different portions of it.
Method of preservations of the Quran during the Prophet's time Besides, those of the Companions (peace be upon them) who were literate used to keep a written record of several portions of the Holy Qur'an. In this manner, the text of the Holy Quran had been preserved in four different ways during the lifetime of the Holy Prophet (saws):
a) The Holy Prophet (saws) had the whole text of the Divine Messages from the beginning to the end committed to writing by the scribes of revelations.
b) Many of the Companions learned the whole text of the Quran, every syllable of it, by heart.
c) All the illustrious Companions, without an exception, had memorized at least some portions of the Holy Quran, for the simple reason that it was obligatory for them to recite it during worship. An estimate of the number of the illustrious Companions may be obtained from the fact that one hundred and forty thousands Companions had participated in the Last Pilgrimage performed by the Holy Prophet (saws).
d) A considerable number of the literate Companions kept a private record of the text of the Qur'an and satisfied themselves as to the purity of their record by reading it out to the Holy Prophet (saws).
Method of preservations of the Quran after the demise of the Prophet. It is an incontrovertible historical truth that the text of the Holy Qur'an extant today is, syllable for syllable, exactly the same as the Holy Prophet (PBUH) had offered to the world as the Word of God. After the demise of the Holy Prophet, the first Caliph Hadhrat Abu Bakr (raa) assembled all the Huffaz and the written records of the Holy Qur'an and with their help had the whole text written in Book form. In the time of Hadhrat 'Uthman (raa) copies of this original version were made and officially dispatched to the Capitals of the Islamic World. Two Of these copies exist in the world today, one in Istanbul and the other in Tashkent. Whosoever is so inclined may compare any printed text of the Holy Qur'an with those two copies, he shall find no variation. And how can one expect any discrepancy, when there have existed several million Huffaz in every generation since the time of the Holy Prophet (saws) and in our own time? Should anyone alter a syllable of the original text of the Qur'an, these Huffaz would at once expose the mistake.
In the last century, an Institute of Munich University in Germany collected FORTY-TWO THOUSAND copies of the Holy Qur'an including manuscripts and printed texts produced in each period in the various parts of the Islamic World. Research work was carried out on these texts for half a century, at the end of which the researchers concluded that apart from copying mistakes, there was no discrepancy in the text of these forty-two thousand copies, even though they belonged to the period between the 1st Century Hijra to 14th Century Hijra and had been procured from all parts of the world. This Institute, alas perished in the bombing attacks on Germany during World War II, but the findings of its research project survived. Another point that must be kept in view is that the word in which the Qur'an was revealed is a living language in our own time. It is still current as the mother tongue of about a hundred million people from Iraq to Morocco. In the non-Arab world too, hundreds of thousands of people study and teach this language.
The grammar of the Arabic language, its lexicon, its phonetic system and its phraseology, have remained intact for fourteen hundred years.
A modern Arabic-speaking person can comprehend the Holy Qur'an with as much proficiency as did the Arabs of fourteen centuries ago. This, then, is an important attribute of Muhammad (Peace be upon him), which is shared by no other Prophet or Leader of Religion. The Book which God revealed to Him for the guidance of mankind is today's in its original language without the slightest alteration in its vocabulary.
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PRESERVATION OF THE QURAN
Abu Muntasir Lecture Notes
Here are some lecture notes I made for one of my talks on the noble Quran. They are skimpy, unpolished and do not use the normal spelling convention for certain non-English words and names. Moreover, since the notes were for personal use, I did not write down recommended formulae such as "sallallaahu 'alaihi wa sallam" at places where the reader needs to be reminded of them. I'm making them available as is due to demand and their general usefulness.
Preservation of the Quran
1. The Quran was committed to writing during the lifetime of the Messenger. [See al-Itqaan of as-Suyooti]
2. The Quran had not been put into a book form until after the Messenger was taken away by Allah because:
a) It was revealed piecemeal over a period of 23 years and the possibility of fresh revelation existed so long as the Messenger was alive.
b) Certain verses were abrogated by subsequent revelation.
c) So long as the Messenger lived, the community had an infallible guide as to the correct recitation.
3. The decision to compile the Quran was a response to a definite crisis.
4. The project at first was thought to be audacious since it was not something done by the Messenger. This shows the companions' care.
5. Many of the companions had committed the entire Quran to memory.
6. Only material which met the following conditions was accepted for inclusion:
a) It must have been originally written down in the presence of the Messenger. [Ibn Hajr in Fath]
b) It must be confirmed by two witnesses. [Ibn Hajr in Fath]
c) It must clearly not represent portions of the Quran subsequently abrogated by the Messenger. [See Ibn Taimiyyah in Qawl, Zarkashi & Qastallani]
7. The expansion of Islam beyond the Arabian Peninsula brought about a new crisis which first became evident during the reign of Uthman. Hudhaifah ibn al-Yaman complained that factions in the army were disputing over various Quranic passages and urged him to put an end to it. Unity was being undermined. "The Syrians contended with the Iraaqis, the former following the reading of Ubayy ibn Kab, the latter that of Ibn Masud, each party accusing the other of disbelief." [Ibn Hajr in Fath]
8. The people of Hims, for example, boasted that their way of reciting adopted from al-Miqdad was superior to that of the Basrites, who had learnt from Abu Musa, whose written compilation they acclaimed as "the heart of hearts." [Ibn ul-Athir]
9. Uthman consulted the companions with him who all approved the idea of uniting the community by means of a single text as an excellent idea. [Ibn Hajr in Fath]
10. Why were there different dialectal versions? Because of the inability of certain Arab tribes to master the Quraish dialect.
11. Why reduce to one? Because by the time of Uthman, the Arabs in general had become accustomed to the Quraish dialect. [at-Tahawi]
Ibn-ul-Qayyim suggested the parable: A house may have a number of roads leading to it. If it is in the ruler's judgement that allowing people to use all the roads causes conflict and confusion, then he may decide to permit the use of one road only, forbidding the others. He does not thereby abolish the other roads as such, as they could still lead to the house; he merely forbids their use.
12. Uthman appointed a councl of prominent men for the job. The first members were Zaid, Ibn Zubair, Saeed ibnul-As, Abdur-Rahman al-Harith ibn Hisham. Uthman asked, "Who is the best copyist?" He was told, "The scribe of the Messenger of Allah, namely Zaid ibn Thabit." He then asked, "Who is linguistically more proficient?" The answer was, "Said ibn-ul-As." "Then let Saeed dictate and Zaid write," said Uthman. He further instructed the three Quraish members of the council, "If you differ with Zaid over something, folow the dialect of the Quraish, for the Qura was (first) revealed in their tongue." [Ibn Hajr in Fath]
13. The council followed the following general principles:
a) The original copy was to serve as the principal basis of the new one. [Ibn Hajr in Fath]
b) Additional written material not previously submitted was solicited, so that a wider range of them could be considered. [Ibn Abi Dawud]
c) Variants conforming to the dialect of the Quraish were to be chosen over all others.
d) The entire community was to be apprised of what was submitted, so that the work of final recension would be in effect a collective enterprise, and no one who possessed a portion of the Quran would be passed over. Thus this avoids possible claim that it was an individual effort [Zarkashi].
e) Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Messenger. [Suyuti in Itqan]
f) Uthman himself was to supervise the work of the council. [Suyuti in Itqan]
g) Copies were sent to each main division of the Muslim army.
h) All other copies or fragments were ordered to be burnt and a message was conveyed to the major garrison towns to order to emulate the Amir-ul-Mumineen. "I have done away with what is in my vicinity. See that you do away with what is in your vicinity." [Ibn Hajr in Fath]
i) This action was unanimously approved by the companions. Ibn-ul- Qayyim points out it was done for the welfare of the community.
j) Zaid is reported to have said, "I saw the companions of Muhammad (going about) saying, "By Allah, Uthman has done well! By Allah, Uthman has done well!" [Nisaburi]
Ibn Abi Dawud records Musab ibn Sad ibn Abi Waqqas to have testified: "I saw the people assemble in large number at Uthman's burning of the proscribed copies; not a one spoke out against him." Ali commented, "If I were in command in place of Uthman, I would have done the same." [Zarkashi]
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