PART 2


The Greatness of the Qur’an’s Specific Superior Qualities


This Part Consists of Five Sections:


Section One: The Virtues of Listening to the Qur’an


Section Two: The Virtues of Learning the Qur’an and of Teaching it to Others


Section Three: The Virtues of Reciting the Qur’an


Section Four: The Virtues of Memorizing the Qur’an


Section Five: The Virtues of Applying the Teachings of the Qur’an


Section 1


The Virtues of Listening to the Qur’an


Three issues are Discussed in this Section:


First: Listening to the Qur’an Results in Being the Recipient of Allah’s Mercy


Second: Listening to the Qur’an Leads to Guidance for Both Human Beings and Jinns


Third: Listening to the Qur’an Results in a Heart that is Submissive and Spiritually Strong and in Eyes that Shed Tears (Out of the Fear of Allah (sp))

Every Muslim knows that reciting the Qur’an is an act of worship, but many Muslims seem to be unaware of the virtues of listening to the Qur’an. It is a well-known fact from the biography of the Messenger of Allah (s) that he loved to hear the Qur’an being recited by others. On one occasion, he ordered Abdullah bin Masood (r) to recite the Qur’an so that he could listen to him. When Abdullah (r) complied, the Prophet (s) became fully engrossed in his recitation, being moved to the point that his noble eyes began to shed tears. Based on this incident (as well as on other proofs as well, scholars agree that it is recommended in Islam to ask someone who has a beautiful voice and who reads the Qur’an well, to recite the Qur’an. In fact, making such requests is a habit that was common among the righteous Muslims of the early generations of Islam. Without a doubt, a sincere, heartfelt, and skillful recitation of the Qur’an promotes the ability of an audience to both contemplate and understand the meanings of the Qur’an.


The virtues of listening to the Qur’an are many; in the following pages, I will focus on some of the more important ones.


First:


Listening to the Qur’an Results in Being the Recipient of Allah’s Mercy


Allah (sp) said:


وَإِذَا قُرِ ٱلۡقُرۡءَانُ فَٱسۡتَمِعُواْ لَهُ وَأَنصِتُواْ لَعَلهكُمۡ تُرۡحَمُونَ


“So, when the Qur’an is recited, listen to it, and be silent that you may receive mercy” (i.e., during the compulsory congregational prayers when the Imam (of a mosque) is leading the prayer (except Surat Al-Fatiha, and also when he is delivering the Friday prayer Khutbah. (Tafsir At-Tabari Vol.9, Pg. 162-164). (Qur’an 7: 204)


Here, Allah (sp) orders His slaves to listen to the Qur’an and to remain silent during its recitation. The implied meaning here is that they should contemplate and apply the Qur’an’s teachings, for doing so leads to receiving Allah’s mercy. The famous scholar Al-Laith (m) said, “Mercy comes no sooner to anyone than to a person who listens to the Qur’an.” Al-Laith based his statement on the saying of Allah (sp): “So, when the Qur’an is recited, listen to it, and be silent that you may receive mercy”.


The exact translation of the end of this Verse is, “So that perhaps you may receive mercy.” The translator of the abovementioned Verses likely left out the word ‘perhaps’ because when Allah (sp) makes a promise with the word perhaps, it means that He (sp), being All-Generous and Most-Merciful, has made that promise binding upon himself.131 So the meaning is not, “so that perhaps you may receive mercy,” but instead, “as a result of obeying these commands, you will receive mercy”.


When someone chooses not to listen to the Qur’an, he hurts himself in an unimaginable way. People who listen to the Qur’an in order to benefit thereby reap fruits that are truly wonderful, such as gaining a feeling of closeness to Allah (sp); experiencing moments of spiritual elation; feeling happy and content; and being at peace - all of which are the truly precious enjoyments of this life.


The Prophet (s) informed us that, when people gather together to study the Qur’an and to listen to its recitation, they benefit a great deal in the process. For instance, it is related in Muslim that the Prophet (s) said: “Whenever a group of people gather in the house from the houses of Allah (sp), in order to recite the Book of Allah and to study it among themselves, peace descends upon them, mercy envelops them, the angels surround them – and Allah mentions them to those that are with Him” (Muslim 2699).


Second:


Listening to the Qur’an Leads to Guidance for Both Human Beings and Jinns


Allah (sp) made it very clear that the Noble Qur’an is a source of guidance in both this world and the Hereafter. Hence if someone adheres to it, by reciting it, listening to it, contemplating its meanings, and applying its commands, he will neither go astray nor become miserable. Allah (sp) said:


إِ ه ن هَٰذَا ٱلۡقُرۡءَانَ يَہۡدِى لِلهتِى هِىَ أَقۡوَمُ


“Verily, this Qur’an guides to that which is most just and right.” (Qur’an 17: 9)


The Qur’an gave glad tidings specifically to those who listen to the Qur’an, promising them true guidance, and describing them with the qualities of wisdom and intelligence. Allah (sp) said:


131 Tafseer Al-Qurtubee (1/23).


فَبَشِّرۡ عِبَادِ ) ١٧ ( للَّذِمنَ مَسۡ عَََُِونَ للۡقَوۡلَ فَيَ بََِّعُونَ أَحۡسَنَه أُوْلَ بٰٓ ٮِكَ للَّذِمنَ هَ بَۡ ٮهُمُ للِلَّّ وَأُوْلَ بٰٓ ٮِكَ هُمۡ أُوْلُواْ للَۡۡلۡبَ بٰ ) ١٨ )


“So announce the good news to My slaves, those who listen to the Word good advice (La ilaha illallah none has the right to be worshipped but Allah (sp) and Islamic Monotheism, etc.) and follow the best thereof (i.e., worship Allah Alone, repent to Him and avoid Taghut, etc.) those are (the ones) whom Allah has guided and those are men of understanding” (like Zaid bin Amr bin Nufail, Salman Al-Farisi and Abu Dhar Al-Ghifari) Tafsir Al-Qurtubi, Vol. 12, Pg. 244. (Qur’an 39: 17, 18)


In this Verse, Allah (sp) speaks of those who listen to the “Word,” or to the “Speech.” Without a doubt, the best “Word” or “Speech” is that of Allah (sp), and then that of His Messenger (s). Allah (sp) said:


ٱ ه للَُّ نَ ه زلَ أَحۡسَنَ ٱلۡحَدِيثِ كِتَٰبًٌ۬ا مُّتَشَٰبِهًٌ۬ا


“Allah has sent down the best statement, a Book (this Qur’an), its parts resembling each other in goodness and truth” (Qur’an 39:23)


Those that listen to the Qur’an and follow its teachings are the ones that Allah (sp) has guided to the best of deeds and manners, and they are the people of understanding.


The Qur’an can result in guidance not just for believers, but for disbelievers as well:


وَإِنۡ أَحَ د مِّنَ ٱلۡمُشۡرِكِينَ ٱسۡتَجَارَكَ فَأَجِرۡهُ حَ ه تىٰ يَسۡمَعَ كَلَٰمَ ٱ ه للَِّ


“And if anyone of the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Qur’an)” (Qur’an 9: 6)


What is more, Allah (sp) made the Qur’an a cause of guidance for jinns as well:


قُلۡ أُوحِىَ إِلَىَّ أَنَّهُ لسۡ عَََََ نَفَ ر مِّنَ للۡجِنِّ فَقَالُوٓاْ إِنَّا سَ عَِۡنَا قُرۡءَان ا عَجَبً۬ ا ) ١ ( مَہۡ إِلَى


للرُّشۡ فَوَٰامَنَّا بِهِ وَلَن نُّشۡرِكَ بِرَبِّنَآ أَحَ اۡ ) ٢ )


“Say (O Muhammad (s)): ‘It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Qur’an). They said: ‘Verily! We have heard a wonderful Recital (this Qur’an). It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah).’’” (Qur’an 72; 1, 2)


Allah (sp) wanted good to befall the group of jinns that are described in this Verse, and so he willed for them to go to His Messenger (s), so that they could hear the Noble Qur’an from him, and so that He (sp) could complete his favor upon them. Those jinns, having become guided themselves, returned as warners to their fellow jinns. The chain of events that led to their guidance began with them listening to the Qur’an. They said to one another, “Listen in silence; they did so, and as they listened quietly to the Prophet’s recitation of the Qur’an, they contemplated its meanings; as a result, the trueness of the Qur’an’s Verses reached the inner depths of their hearts. Allah (sp) said:


وَإِذۡ صَرَفۡنَآ إِلَيۡكَ نَفَ را مِّنَ للۡجِنِّ مَسۡ عَََُِونَ للۡقُرۡءَانَ فَلَ اََّ حَضَرُوهُ قَالُوٓاْ أَنصِ وَُ اۖ فَلَ اََّ


قُضِىَ وَلَّوۡاْ إِلَ ب ى قَوۡمِهِم مُّنذِرِمنَ ) ٢٩ ( قَالُواْ مَ بٰقَوۡمَنَآ إِنَّا سَ عَِۡنَا ڪِ بََٰ ب ا أُنزِلَ مِنۢ بَعۡ ا لِّ اََ بَيۡنَ مَ مَۡۡهِ مَہۡ إِلَى للۡحَقِّ وَإِلَ ب ى رََِم ق مُّسۡ قََِي م )


مُوسَ ب ى مُصَ قِّۡ ٣٠ )


“And (remember) when We sent towards you (Muhammad) Nafran (three to then persons) of the jinns, (quietly) listening to the Qur’an, when they stood in the presence thereof, they said: ‘Listen in silence’


And when it was finished, they returned to their people, as warners. They said: ‘O our people! Verily! We have heard a Book (this Qur’an) sent down after Musa (Moses), confirming what came before it, it guides to the truth and to a Straight Path’ (i.e., Islam).” (Qur’an 46: 29, 30)


Third:


Listening to the Qur’an Results in a Heart that is Submissive and Spiritually Strong, and in Eyes that Shed Tears (Out of the Fear of Allah (sp))


When a believer contemplates the meanings of the Qur’an, his heart begins to shake, being fearful of Allah (sp), and his eyes begin to shed tears. His mental state heightens as he becomes more conscious of his Lord. And he oscillates between a state of hope and a feeling of fearfulness; he is hopeful of Allah’s rewards and, more importantly, of Allah (sp) being pleased with him, and he is fearful of Allah’s anger and punishment.


A believer reaches such a state not just when he recites the Qur’an, but also when he hears someone else reciting it to him. We know this to be true based on the Sunnah of the Prophet (s). Abdullah bin Masood (r) reported that the Messenger of Allah (s)once said to him, “Recite (the Qur’an) to me.” Not being able to believe what he had just heard, for the honor that was being bestowed upon him was indeed great, Abdullah (r) said, ‘Shall I recite it to you, when to you it has descended!’


‘Verily, I desire to hear it from someone other than myself,” the Prophet (s) replied. Abdullah (r) then began reciting Chapter An-Nisaa, until he reached the Verse:


فَكَيۡفَ إِذَا جِئۡنَا مِن كُلِّ أُ ه مةِِۭ بِشَهِي د وَجِئۡنَا بِكَ عَلَىٰ هَٰٰٓؤُلََٰٓءِ شَہِيدًٌ۬ا


“How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad (s)) as a witness against these people?” (Qur’an 4:41)


The Prophet (s) then said to him, “Stop”, at which point Abdullah (r) looked up and saw tears flowing from the noble eyes of the Prophet (s).132 Scholars have raised the question, why did the Prophet (s), who knew the Qur’an better than any of his Companions (rp), ask Abdullah bin Masood to recite it for him? In response to this question, Ibn Battaal (m) said, “It is possible that he wanted to hear it from someone else in order to establish a precedent: To make it an act of Sunnah for one to hear the Qur’an from another person.” On the other hand, it is possible that the Prophet (s) wanted another vantage point – that of a listener as opposed to that of a reciter – from which he could contemplate the meanings of the Qur’an. This latter possibility is quite probably true, because a person who listens to the Qur’an is in a better position to contemplate the meanings of the Qur’an than is a person who recites it: The listeners mind is unoccupied by other tasks, and is able to focus wholly on the meanings of the Qur’an, whereas the reciter must, in addition to contemplating the Qur’an’s meanings, focus on the task of reciting the Qur’an and making sure he is following the rules of Tajweed (of reciting the Qur’an in a proper manner, in terms of pronunciation of letters, elongation of vowels, etc.).133 Whatever the case, one thing is for certain: the abovementioned Hadeeth illustrates the Prophet’s humbleness in his dealings with his followers.134


As Imam An-Nawawee pointed out, the Hadeeth proves that it is recommended to cry sincerely upon hearing Verses of the Qur’an, doing so, we are informed in the Qur’an, was the Sunnah (i.e., way or practice) of all Prophets (st):


132 Al-Bukhaaree (5055).


133 Fathul-Baaree Sharh Saheeh Al-Bukhaaree (9/117).


134 Saheeh Muslim, with Sharh of An-Nawawee (6/329).


أُوْلَٰٰٓ ٮكَ ٱلهذِينَ أَنۡعَمَ ٱ ه للَُّ عَلَيۡہِم مِّنَ ٱل ه نبِيِّۧنَ مِن ذُرِّ ه يةِ ءَادَمَ وَمِ ه منۡ حَمَلۡنَا مَعَ نُو ح وَمِن


ذُرِّ ه يةِ إِبۡرَٲهِيمَ وَإِسۡرَٲٰٓءِيلَ وَمِ ه منۡ هَدَيۡنَا وَٱجۡتَبَيۡنَ اٰۚٓ إِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُ ٱل ه رحۡمَٰنِ خَرُّواْ


سُ ه جدًٌ۬ا وَبُكِ يا


“Those were they unto whom Allah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nuh (Noah), and of the offspring of Ibrahim (Abraham) and Israel – and from among those whom We guided and chose. When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping.” (Qur’an 19:58)


The people of knowledge, who are the inheritors of the Prophets (st), similarly are moved to the point of crying and of feeling an increase of faith when they hear the Qur’an, a reality that we are informed


about in the following Verses:


قُلۡ ءَامِنُواْ بِهۦِۤ أَوۡ ؤَُۡمِنُوٓ اۚ إِنَّ للَّذِمنَ أُو وَُاْ للۡعِلۡمَ مِن قَبۡلِهۦِۤ إِذَا مُ لََۡ ب ى عَلَيۡہِمۡ مَخِرُّونَ


لِلَۡۡذۡقَانِ سُجَّ اۡ ) ١٠٧ ( )


وَمَقُولُونَ سُبۡحَ بٰنَ رَبِّنَآ إِن كَانَ وَعۡ رَبِّنَا لَ فََۡعُوَ ١٠٨ )


وَمَخِرُّونَ لِلَۡۡذۡقَانِ مَبۡ وُِنَ وَمَزِم هُُۡمۡ خُشُ و عا ۩ ) ١٠٩ )


“Verily! Those who were given knowledge before it (the Jews and the Christians like Abdullah bin Salam and Salman Al-Farisi), when it is recited to them, fall down on their faces in humble prostration. And they say: ‘Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled.’ And they fall down on their faces weeping and it adds to their humility.” (Qur’an 17: 107-109)


Discussing the meaning of these Verses, Al-Qurtubee (m) said, “This is a very favorable description with which Scholars are praised. In fact, every person of knowledge, and even every person who has gained a degree of knowledge, should strive to reach the level that is described in these Verses, a level in which one, while listening to the Qur’an, feels moved, humbled, and fearful all at once.”135


Section 2


The Virtues of Learning the Qur’an and of Teaching it to Others


In This Section Five Issues are Discussed:


First: Both the Qur’an’s Teacher and Student are Similar in a Way to Angels and Messengers (st)


Second: The Best of People are Those Who Learn the Qur’an and Teach it to Others


Third: Learning the Qur’an and Teaching it are Better than all of the Treasures of the World


Fourth: Whoever Teaches a Verse (of the Qur’an) will continue to have Its Reward, as Long as It Continues to be Recited


Fifth: The Reward of Teaching the Qur’an to One’s Children


135 Al-Jaami’ Li-Ahkaam Al-Qur’an (10/347, 348); refer also to Tafseer Al-Baidaawee (3/481) and to Ibn Katheer (5/134).

In Islam, teaching knowledge is recommended; in fact, it is considered to be one of the best acts of worship that a Muslim can perform. In a Hadeeth that is related in Muslim, the Prophet (s) said: “Whoever invites (others) to guidance will receive a reward that is similar to the rewards that will be given to those who follow him, and yet that will not result in their losing out on any part of their rewards in the least.”136


Perhaps the most wonderful aspect of teaching is that it endows one with a second life. We all die, and for the most part, our deeds come to an end, but there are three exceptions to that rule, and one of them involves knowledge by which people benefit after one dies. So, for instance, if you teach a child how to pray, you will continue to receive rewards as long as he prays, even for the prayers he performs after you die. Abu Hurairah (r) reported that the Messenger of Allah (s) said: “When a person dies his deeds are cut off from him except from three (exceptions); perpetual charity (i.e., charity that continues to benefit people even after the giver dies), knowledge that continues to benefit people; and a righteous son who supplicates for him (i.e., for the person who has died).”137


After he mentioned this Hadeeth, Imam Ibn Al-Qayyim (m) wrote, “This Hadeeth is one of the strongest proofs of the lofty status of knowledge (in Islam) and of the greatness of its fruits. The reward of knowledge continues to accrue for a man even after he dies, so long as people continue to benefit from the knowledge he imparted. Therefore, even after such a man dies, it is as if he continues to be alive.... In fact, considering that others’ deeds come to an end when they die, it is as if he is being given a second life.”138


To be sure, one cannot understate the importance of teaching knowledge in Islam. And yet it is important to understand that not all knowledge is the same: some branches of knowledge are more important than others. That being the case, there is no doubt that the best and most superior field of study is the Book of Allah (sp). Therefore, a person who learns and teaches the Qur’an is better than someone who learns and teaches any other subject or field of study.


The pious Muslims from the early generations of Islam strove to learn the Qur’an and to teach it to others. It is from the blessings of Allah (sp), and then by dint of the efforts of our pious predecessors, that so much knowledge about the Qur’an has been passed down throughout the generations and remains preserved in books. Their role-model in this regard – as well as in every aspect of their lives – was none other than the Messenger of Allah (s), to whom the Qur’an was revealed. From the early days of his mission – when he would teach the Qur’an in the house of Al-Arqam bin Abee Arqam – the Prophet (s) would either teach the Qur’an directly to his Companions (rp) or appoint certain Companions (rp) to teach others what they knew of the Qur’an.


In discussing the virtues of learning and of teaching the Qur’an, I will focus on the following five issues.


First:


Both the Qur’an’s Teacher and Student are Similar in a Way to Angels (sp) and


Messengers (st)


136 Muslim (2674).


137 Muslim (1631).


138 Miftaah Daar As-Sa’aadah (1/175).


Who would not want to be likened to Angels and Messengers (st). But that is exactly the honor one receives for teaching and learning the Qur’an. The likeness stems from the fact that, originally, when the Qur’an was first being revealed, there was a teacher and a student, the former being the Angel Jibreel (p), and the latter being the Prophet (s).


Second:


The Best of People are Those Who Learn the Qur’an and Teach it to Others


Learning and teaching the Qur’an are two of the best of deeds that one can perform, and are a source of honor for a person both in this life and in the Hereafter. There are numerous Hadeeth narrations that exhort Muslims to both learn and teach the Qur’an, perhaps none of them being more well-known to Muslims than the following narration: Uthmaan bin Affaan (r) reported that the Prophet (s) said: “The best you is he who learns the Qur’an and teaches it (to others).” 139


In this Hadeeth it is made patently clear that, after the Prophets and Messengers (st), the best people are not those who are the richest or wealthiest members of society, but instead those who both learn and teach the Qur’an. The Hadeeth describes true and sincere followers of the Prophet (s), who strive to learn the Qur’an and to purify themselves in the process, and who also strive to teach the Qur’an to others and invite them to study it.


What is Meant by Learning and Teaching the Qur’an


One would do well to ask the question, does learning and teaching the Qur’an refer to students who learn how to recite the letters and words of the Qur’an at the hands of a skilled reciter, or to students who learn the meanings of the Qur’an from a Shaikh who is conducting a study circle. Actually, it refers to all of the above – to both learning how to recite the letters and words of the Qur’an, and to learning about the meanings of the Qur’an – although the latter kind of learning is superior to the former. After all, the chief goal of studying the Qur’an is to learn its meanings; learning to recite it properly is a means to that end. And, as is usually the case, the end is more important than the means.140


The Muslims of the early generations of Islam understood the importance of learning and teaching the Qur’an; in fact, a great many of them dedicating their lives to those ends. Of the many scholars who did just that, I will mention the examples of a representative few. Saad bin Ubaidah said, “Abu Abdur-Rahmaan taught others the Qur’an from the time of Uthmaan’s caliphate until the rule of Al-Hajjaaj.” The very same Abu Abdur-Rahmaan, whose full name is Abu Abdur-Rahmaan Abdullah bin Habeeb As-Sullamee, taught the Qur’an to people in the Masjid of Kufa for forty years, a job he began during the caliphate of Uthmaan, and which he continued to perform until the days of Al-Hajjaaj. At the end of his life, he referred to Uthmaan’s Hadeeth – “The best among you is he who learns the Qur’an and teaches it” – saying, “And that is what made me sit here (as a teacher of the Qur’an for so many years).”141


Imam Naafai bin Abdur-Rahmaan bin Abu Nuaim Al-Madanee (m), one of the famous Seven “Recitors”, was blessed with a long life. What did he do for the more than average number of years he spent on earth? The answer to this question is truly impressive: He spent more than seventy years of his life teaching the Qur’an to others.


Imam Abu Mansoor Al-Khayyaat Al-Baghdaadee (m) had a number of students who went on to become famous reciters in their own right. Imam Adh-Dhahabee (m) said about him, “He taught the Book of Allah for a long time, and entire nations of people (i.e., a great many people) studied under


139 Bukhaaree (5027).


140 Miftaah Daar As-Sa’aadah (1/74).


141 Fathul-Baaree Sharh Saheeh Al-Bukhaaree (9/97).


his tutelage.”142 Imam Abu Mansoor was generous, kind, and patient; for a long time, he taught blind people the Qur’an for the sake of Allah (sp); as if that was not enough, he would also provide for their financial needs. It is related that he taught the Qur’an to more than seventy blind students, a feat that bespeaks a very kind and giving heart.143


Third:


Learning the Qur’an and Teaching it are Better than all of the


Treasures of the World


Uqbah bin Aamir (r) said, “Once, while we were in As-Suffah (the back portion of the Prophet’s Masjid, which functioned as a temporary abode for poor Muslims), the Messenger of Allah (s) came out and said: “Who among you would love to go out every morning to Buthaan or to Al-Aqeeq, and to come back from that place with two high-humped camels, without being guilty of a sin or of the crime of breaking off ties of relations?”


Here, the Prophet (s) mentioned camels in particular because, among the Arabs of that era, camels were very expensive and were owned only by those who were wealthy. And the statement “without being guilty of a sin...” means: “Who among you would like to go to either of the two said places and return with camels that, though you got them for free, were procured in an Islamically lawful manner?” Uqbah (r) went on to relate, “We answered, O Messenger of Allah! We would love to do that!” He (s) said: “Then shall not one of you go at the beginning of the day to the Masjid and learn or recite two Verses of the Book of Allah - the Possessor of Might and Majesty, for doing so is better for him than for him to have two camels. And (reciting) three (Verses) is better for him than having three (camels, and four is better for him than having four camels...”144


In this Hadeeth, the Prophet (s) informed us that, while it is a good deed to recite the Qur’an in one’s home or elsewhere, it is even a better deed to recite it in the Masjid. This is because the Masjid is a place where the Qur’an should be taught, and also because the Masjid, being a place of peace and calmness, is especially conducive to freeing one’s mind of foreign thoughts and to contemplating the meanings of the Qur’an.


In another Hadeeth, the Prophet (s) equated the reward of learning and teaching knowledge with the reward one receives for performing Hajj (pilgrimage to Makkah). In a Hadeeth that At-Tabaraanee (m) related in Al-Kabeer, the Prophet (s)said: “Whoever goes at the beginning of the day to the Masjid, intending thereby nothing save the act of learning something good or teaching it, receives a reward that is similar to the one that is given to a Haaj (a person who performs the greater pilgrimage to Makkah), a Haaj that has completely (and correctly) performed his pilgrimage.” 145


What specific kind of good knowledge one should learn or teach is not specified in this Hadeeth, so the stipulated reward applies to Tafseer, Islamic Jurisprudence, Tajweed (learning to recite the Qur’an properly), and all other branches of Islamic knowledge; without a doubt, however, the most superior of those subjects is the Book of Allah (sp).


In yet another Hadeeth, the Prophet (s) informed us that a person who studies good and beneficial knowledge is, in terms of ranking, like a person who fights in the way of Allah (sp). The Prophet (s) said: “Whoever comes to this Masjid of mine, having come for no reason other than to teach something good or to learn something good, is, in terms of his ranking, like one who fights in the way


142 Siyar Alaam An-Nubalaa (19/222).


143 Siyar Alaam AnNubalaa (19/223).


144 Muslim (803)


145 At-Tabaraanee in Al-Kabeer (8/94). In his grading of this Hadeeth, Al-Albaanee said in Saheeh At-Targheeb Wat-Tarheeb (1145), This (Hadeeth) is Hasan Saheeh.


of Allah. And whoever comes for another purpose is like a man who stares at someone else’s possessions.”146


It is very fitting for a student or teacher of the Qur’an to be likened to a person who fights in the way of Allah (sp), for, like the latter, the former engages in a struggle, a struggle to overcome their desires, a struggle against the Shaitaan (the Devil), a struggle to be patient, a struggle to consistently attend circles of knowledge, and a struggle to forsake the world and its pleasures.


Fourth:


Whoever Teaches a Verse (of the Qur’an) will have Its Reward, as Long as It


Continues to be Recited


There are two kinds of good deeds that a person can perform: One involves an act of worship, such as two units of prayer, whereby the worshipper benefits no one save himself. And the second involves a good deed whose benefit extends beyond the doer of the good deed; so, for example, if a person gives charity to the poor and needy, he is performing a good deed of the latter kind: He is benefiting not only himself (by gaining rewards for the Hereafter), but others as well.


To be sure, the latter kind of good deed is superior to the former. Among the good deeds of the latter category is teaching beneficial knowledge to others. Abu Hurairah (r) reported that the Messenger of Allah (s) said: “Verily, among the deeds and righteous acts that reach a person after he dies is knowledge that he taught or spread (while he was alive).”147


Teaching the Qur’an falls within the intended meaning of the following Hadeeth: “Whoever guides to that which is good receives a reward that is similar to the one that is received by the doer of that good (i.e., by the one who did the good as a result of having been guided to do so at the hands of the first person.)”148


Nonetheless, an even more specific proof of the reward of teaching the Qur’an, even if it is only a single Verse, is confirmed in the following Hadeeth, in which the Messenger of Allah (s) said: “Whoever teaches (a person or a group of persons) a Verse from the Book of Allah – the Possessor of Might and Majesty – will have the reward for having done so as long as it is recited.”149


The stamp one leaves on this world after one dies – in terms of one’s good deeds – is referred to, in the following Verse, as one’s ‘traces’, a trace literally meaning a remnant, sign, or vestige:


وَنَڪۡتُبُ مَا قَ ه دمُواْ وَءَاثَٰرَهُمۡۚ


“We record that which they send before (them), and their traces” (their footsteps and walking on the earth with their legs to the mosques for the five compulsory congregational prayers, Jihad (holy fighting in Allah’s Cause) and all other good and evil they did, and that which they leave behind) (Qur’an 36:12)


“That which they send before (them)” refers to the good deeds that Muslims perform before they die. With this wording, deeds are likened to things that a person sends ahead to the Hereafter, just as a traveler sends his things ahead of him to his intended destination.150 The wording at the end of the Verse likens good deeds to physical traces or vestiges left behind by a person after he dies: The


146 Ibn Maajah (227). And in Saheeh Ibn Maajah (186), Al-Albaanee declared this Hadeeth to be authentic.


147 Related by Ibn Maajah (242), and Al-Albaanee declared it to be Hasan (acceptable) in Saheeh Ibn Maajah (198)


148 Muslim (1893).


149 In As-Silsilah As-Saheehah, Al-Albaanee ruled that this Hadeeth is authentic (1335).


150 At-Tahreer Wat-Tanweer (22/204).


physical traces or vestiges of a person who has died are, for instance, the house and property and family he left behind. The traces or vestiges of his deeds, for which he will be rewarded, are the continued application of the good things he taught to others while he was alive.


Fifth:


The Reward of Teaching the Qur’an to One’s Children


Today, many Muslims send their children to a Qaaree so that they can be taught the Qur’an. While such a practice is laudable, parents should also spend some time teaching their children – which of course involves learning first - since the duty of educating children rests squarely on the shoulders of parents. At least initially, a child, before being sent to a teacher, should be taught part of the Qur’an by his or her parents. In order for them to gain an appreciation of the Qur’an, children must be made to see the dominant role the Qur’an has on their household. Parents create a wrong impression on their children when, in the home, they are allowed to play and watch television all day, while they recite the Qur’an only when they go to study under the tutelage of a Qaaree. In such situations, a child will come to think that religion is for the Masjid only, while home is a place for worldly pleasures and pursuits.


For these reasons, it is encouraged in Islam for parents to teach their children the Qur’an; in fact, that is what our pious predecessors from the early generations of Islam would do with their children. The reward for teaching one’s children the Qur’an is great indeed, and is proportionate to the effort, patience, and hardship that is involved in teaching children, whose minds frequently wander and who need constant attention.


Buraidah bin Al-Husaib (r) said that, one day, he was with the Messenger of Allah (s) when he heard him say: “Verily, the Qur’an will meet its companion (i.e., the person who recited it and followed its teachings) on the Day of Resurrection. The Qur’an will meet him when his grave will split apart for him, and will be like a man whose face has lost his color. The Qur’an will say to him, ‘Do you recognize me?’ He will say, ‘I do not recognize you.’ The Qur’an will say, ‘I am your companion, the Qur’an, which (because you were preoccupied with me) caused you to go thirsty during the middle of the day (when it is hottest outside), and made you lose Sleep at night (i.e., because you were busy reciting me)...’ Then he will be given a kingdom in his right hand, and eternal life in his left; and a crown of dignity will be placed on his head. As for his parents, they will be attired in two robes.... And they will ask, ‘What has made us deserving of being attired in these?’ It will be said to them, ‘For teaching your child the Qur’an.’ Then it will be said to him, ‘Recite and rise up through the levels and rooms of Paradise.’ He will continue to ascend as long as he continues to recite, regardless of whether he recites quickly or slowly, carefully enunciating each letter.”151


A similar narration, with a similar wording is related in At-Tabaraanee’s Al-Ausat.152 In it, the Prophet (s) said, “His parents will be attired in two robes, robes that are more valuable than the earth and all that is in it. They will say, ‘O our Lord! Why are we given these (i.e., what good deed have we performed to deserve these)?’ It will be said to them, ‘For teaching your child the Qur’an...’”


The parents described in this Hadeeth will be bewildered on the Day of Resurrection, not being able to understand why such expensive robes are being given to them. They will not be able to think of any deed they had performed in this life that could make them deserving of so much goodness. At this point of the Hadeeth, one might be led to believe that they are being rewarded for having performed countless prayers, for having sacrificed their lives for the sake of their religion, for having given all of


151 Ahmad in Al-Musnad (5/348); the scholars who wrote a commentary of Imam Ahmad’s Musnad have said regarding this Hadeeth, “Its chain is Hasan (acceptable).” (38/42).


152 At-Tabaraanee in Al-Ausat (6/51); also, Al-Albaanee included this Hadeeth in his work As-Silsilah As-Saheehah (2829).


their wealth away in charity, or for any other deed that, among human beings, is at once rare and remarkable. But it was none of those deeds that made them deserving of the priceless robes; rather, it was the simple act of teaching their child the Qur’an. Without a doubt, if all parents contemplated this Hadeeth and understood its implications, more and more of them would sacrifice their time, their money, and their energy to make sure that their children were adequately taught the Noble Qur’an.153


Section 3


The Virtues of Reciting the Qur’an


In this Section Three Issues are Discussed:


First: Reciting the Qur’an is a Profitable Undertaking


Second: As a Result of Reciting the Qur’an, Tranquility, Mercy, and the Angels Descend


Third: To Recite the Qur’an, Regardless of One’s Ability as a Reciter, is a Good Deed

The Messenger of Allah (s) would read the Noble Qur’an a great deal. Through his actions, he made it clear that one should avail of any opportunity to read the Qur’an. He would read it standing up, sitting down, or lying down; while in a state of purity and in a state of minor impurity, while walking and riding; and in virtually every other situation or position he found himself to be in.


While there were no cars or trains or planes during the lifetime of the Prophet (s), there were horses and camels. People would spend days and even weeks on a camel, riding from one city to another. The Prophet (s) would avail of such long periods of free time to recite the Qur’an; for instance, Abdullah bin Mughaffal (r) said, “On the Day of the Makkah Conquest, I saw the Messenger of Allah (s); he was on his riding animal, and he was reciting Chapter Al-Fath.”154 Therefore, the act of reciting the Qur’an while riding on a means of conveyance is from the Sunnah of the Prophet (s); in fact, it is a Sunnah that we should strive to revive. Many of us spend long hours traveling by plane, by train, or by car; and while the average journey these days does not take weeks, it can nonetheless take a few hours and sometimes even a few days. When we find ourselves on such a journey, we should, in accordance with the Sunnah of the Prophet (s), make a concerted effort to dedicate at least a part of the journey to reciting the Noble Qur’an.


The Messenger of Allah (s) would exhort his Companions (rp) to recite the Qur’an while they were traveling by road; incidentally, many Verses of the Qur’an were revealed to the Prophet (s) while he was traveling from one place to another. Then he would continue to recite those Verses throughout the course of the remainder of his journey.


There is hardly an occasion during which it is deemed inappropriate to recite the Qur’an. Those rare occasions during which we should not recite the Qur’an have been made clear to us in the Sunnah of the Prophet (s). So, for instance, we are forbidden from reciting the Qur’an while we are in the bowing position during Prayer, when we perform prostration and during other parts of the Prayer - except


153 Anwaar Al-Qur’an by Mustafa Al-Himsee (pgs. 181, 182).


154 Bukhaaree (5034)


when we are standing up. Also, it is a detested act to recite the Qur’an while one is sitting down to urinate or defecate. And if one is sleepy or dizzy or drowsy to the point that one does not know what one is saying, one should not recite the Qur’an. And finally, during the Friday Sermon anyone who can hear the Imam speaking should not recite the Qur’an.155 The point here is that the Prophet (s) would exhort his Companions (rp) to recite the Qur’an as much as possible, for he wanted the Qur’an to play a dominant role in every part of their lives.156


As is the case regarding listening to the Qur’an, the virtues of reciting the Qur’an are numerous and blessed. Were Muslims to know the virtues and rewards of reciting the Qur’an, they would carry the Qur’an with them everywhere they went, reciting it both by day and by night. Regarding the virtues of reciting the Qur’an, I will focus on three key issues.


First:


Reciting the Qur’an is a Profitable Undertaking


Allah (sp) said:


ا وَعَلََنِيَة


إِنَّ للَّذِمنَ مَ لَُۡونَ كِ بََٰ للِلَِّّ وَأَقَامُواْ للصَّلَ ب وةَ وَأَنفَقُواْ مِ اََّ رَزَقۡنَ بٰهُمۡ سِر مَرۡجُونَ


جََِ بٰرَةً۬ لَّن بََُورَ ) ٢٩ ( لِيُوَفِّيَهُمۡ أُجُورَهُمۡ وَمَزِم هَُۡم مِّن فَضۡلِهۦِۚۤ إِنَّه غَفُو ر شَڪُو ر ) ٣٠ )


“Verily, those who recite the Book of Allah (this Qur’an) and perform As-Salat, and spend (in charity) out of what We have provided for them, secretly and openly, hope for a (sure) trade-gain that will never perish. That He may pay them their wages in full, and give them (even) more, out of His Grace. Verily! He is Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense).” (Qur’an 35: 29, 30)


In these Verses, Allah (sp) praises those who recite the Qur’an. These Verses are so clear in their praise that Imam Al-Qurtubee (m) said regarding one of them (either Verse 29 or 30), “This Verse is the Verse of reciters (of the Qur’an), and is intended for those among them who both have knowledge (of the Qur’an) and apply that knowledge in practice.”157 As Imam Al-Qurtubee (m) stated, Allah (sp) praised reciters of the Qur’an for consistently reciting it, for studying its meanings, and for applying its teachings.158


Furthermore, in the abovementioned Verses, Allah (sp) likened the act of reciting the Qur’an to business – more specifically, to a very profitable business. When Allah (sp) says that He will reward people for doing a good deed, and when He (sp) does not state the amount of that reward, it means that He (sp) will give them a great deal, for He (sp) is All-Generous. Consider a mere created human being who is the king of a land. If he promises an undisclosed amount of money as a reward, he will give more than people expect him to give if he is generous. Allah is the Most Generous, so imagine the reward a reciter of the Qur’an will receive, given that Allah (sp) has said:


لِيُوَفِّيَهُمۡ أُجُورَهُمۡ وَمَزِم هَُۡم مِّن فَضۡلِهِۚۤ “That He may pay them their wages in full, and give them (even) more, out of His Grace.” (Qur’an 35:30)


None save Allah (sp) knows what “more” specifically means in this Verse in terms of exact quantity; but while we do not know that exact quantity, we can, based on the fact that Allah (sp) is the Most-Generous, safely say that it far surpasses what each of us can imagine.


155 At-Tibyaan Fee Aadaab Hamalatul-Qur’an (3/1261).


156 Yuallimuhumul-Kitaab Al-Ta’aamul Ma’al-Qur’an Al-Kareem (pgs. 42, 43).


157 Tafseer Al-Qurtubee (14/345).


158 Fathul-Qadeer (4/348) and to Tafseer As-Sa’dee (4/216).


Abdullah bin Masood (r) related that the Messenger of Allah (s) said: “Whoever recites a letter from the Book of Allah receives for it a reward, and a reward (in Islam) is multiplied by ten. I do not say that Alif-Laam-Meem (which, for instance, is the beginning part of chapter Al-Baqarah) is a letter; rather, Alif is a letter, Laam is a letter, and Meem is a letter (i.e., in the calculation of rewards).”159


In this Hadeeth, the Prophet (s) made it clear that, for every letter of the Qur’an that a Muslim recites, he will receive ten rewards. In Islam, the reward for a good deed is multiplied by a minimum of ten:


مَن جَآٰءَ بِٱلۡحَسَنَةِ فَلَهُ عَشۡرُ أَمۡثَالِهَ اۖ


“Whosoever brings a good deed (Islamic Monotheism and deeds of obedience to Allah (sp) and His Messenger (s)) shall have ten times the like thereof to his credit.” (Qur’an 6: 160)


But it must be pointed out that that is the minimum reward one receives; as for the maximum amount, the sky is the limit, for Allah (sp) being the Most-Generous, can give as much as He wants to whomsoever He pleases. He (sp) said:


وَٱ ه للَُّ يُضَٰعِفُ لِمَن يَشَآٰءُ وَٱ ه للَُّ وَٲسِ ع عَلِي م


“Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” (Qur’an 2:261)


Without a doubt, in terms of whether a reciter will receive the minimum amount of ten rewards for each letter or whether he will receive more, various factors come into play – such as the level of his sincerity, his degree of concentration, the manners he shows while reciting the Book of Allah, the lessons he takes away from the Verses he recites, and so on. Abu Dharr (r) reported that the Messenger of Allah (s) said: “Allah, the Possessor of Might and Majesty, said, ‘Whoever comes with a good deed will have ten times the like thereof to his credit, and I may even give more than that.’”160


There are various AHadeeth that mention the rewards one receives for reading specific invocations; few of those invocations, if any, result in the rewards one receives for reciting the Qur’an. Consider the great many rewards – even if we calculate the minimum tenfold amount – one earns for reciting a page or chapter of the Qur’an.


On the Day of Resurrection, some people will be desperate for a single good deed, which is all they will need in order to make their good deeds outweigh their evil deeds. If we truly understood how desperate we will be for rewards on the Day of Resurrection, we would certainly spend more time reciting the Qur’an, and less time engaging in fruitless and frivolous activities.


Our problem, therefore, is either that we do not understand how desperate we will be for rewards on the Day of Resurrection, or that we just don’t care. Perhaps we think that the Hereafter is a long way off, when it is truly near at hand. A student knows that he will be rewarded in the short-term – at the end of the semester – with a grade, which is why he spends hours, days, and weeks reading his textbook. And even after going through his assigned readings, he goes back to reread, review, and summarize what he learned; in many instances, he might memorize verbatim important parts of the textbook. And he does all of this in order to receive a good grade, so that he can achieve a degree of worldly success. He had to do all of that work because he knew that worldly success was not guaranteed for him, but rather that he had to work for it. So does he, or any of us for that matter, think that success in the Hereafter is guaranteed for him? Does he think no work is required to achieve Paradise? If he truly thinks this, he is deluding himself in the most unimaginably worst way possible.


Second:


As a Result of Reciting the Qur’an, Tranquility, Mercy, and the Angels Descend


159 At-Tirmidhee (2910), and Al-Albaanee declared it to be authentic in Saheeh Sunan At-Tirmidhee (2327).


160 Muslim (2687)


Abu Hurairah (r) reported that the Messenger of Allah (s) said:


“Whenever a group of people gather in a house from the houses of Allah(sp), in order to recite the Book of Allah and to study it among themselves, peace descends upon them, mercy envelops them, the angels surround them – and Allah mentions them to those that are with Him.”161


In this Hadeeth, very specific rewards are promised to those who gather, not to eat or to pass time with conversation, but to “recite the Book of Allah and to study it among themselves.” The people who attend such a gathering will be the recipients of four priceless rewards:


1) Peace and Tranquility Descend upon Them


When a person attends a gathering in which the Qur’an is recited, peace descends upon him. One would do well to ask what that “peace” means. It means that, unlike the people outside of the gathering, most of whom are filled with anxiety, sadness, fear, or worry of some sort, he is calm and at peace.162 This is not to say that his life is problem free; to the contrary, like all other human beings, he has his share of problems in life. But when he enters the Masjid and meets with his brothers in order to recite the Book of Allah and to study its meanings, all of his worries go away and peace descends upon him.


These days, people try numerous methods to alleviate their stress and to forget their worries. Most commonly, people resort to alcohol and drugs, but, notwithstanding a short period of feeling “high”, these products create more problems than they solve (in fact, they do not solve anything), and they make matters worse than better. Alcohol and drugs are used by those who try to escape their worries and troubles; in the end, however, they escape nothing, but instead dig a deeper hole of misery for themselves. Would that more and more people who are slaves of their addictions left gatherings of sin – wherein alcohol and drugs are consumed – and made their way to gatherings upon which peace descends. There they would find a permanent solution to their problems: a way to purify their hearts and souls of sins, and the achievement of a kind of peace that does not result in a hangover, but in a stronger soul that is better equipped to face the trials and tribulations of life. Without a doubt, as much as people try to find peace in drugs, alcohol, fornication, or any other means of escapism, the only way that mankind can truly find peace and tranquility is through the Noble Qur’an.163


2) Mercy Envelops Them


Mercy is near to the people of the Qur’an; in fact, it envelops or covers their gatherings. Within their gatherings, they do things that make them deserving of Allah’s Mercy; outside of their gatherings, people, for the most part, are driven, in their actions, by the desire to increase their bank balance. Without a doubt, the former are better:


وَرَحۡمَتُ رَبِّكَ خَيۡ ر مِّ ه ما يَجۡمَعُونَ


“But the Mercy (Paradise) of your Lord (O Muhammad (s)) is better than the (wealth of this world) which they amass.” (Qur’an 43: 32)


Mercy envelops gatherings in which the Qur’an is recited and studied; this should not come as a surprise, considering the fact that the Qur’an itself is mercy; this applies to the knowledge that was revealed to past Prophets (st), for Allah (sp) said about Noah (p):


قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَ ة مِّنۡ عِندِهۦِ


ًٌ۬ مِّن ه ربِّى وَءَاتَٮٰنِى رَحۡمَة


161 Muslim (2699).


162 Wa Rattilil-Qur’an Tarteela (pg. 15).


163 Anwaar Al-Qur’an (pgs. 107,108).


“He said: ‘O my people! Tell me, if I have a clear proof from my Lord, and a Mercy has come to me from Him” (Qur’an 11:28)


"Mercy" in this Verse encompasses the blessings of prophethood, revelation, knowledge, and wisdom. The Prophet Saaleh (p) made a similar statement:


ًٌ۬ وَءَاتَٮٰنِى مِنۡهُ رَحۡمَة


“And there has come to me a Mercy from Him” (Qur’an 11: 63)


And regarding the Qur’an being a mercy, Allah (sp) said:


وَنَ ه زلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ


ًٌ۬ تِبۡيَٰنًٌ۬ا لِّكُلِّ شَىۡ ء وَهُدًٌ۬ى وَرَحۡمَة


“And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).” (Qur’an 16: 89)


In Chapter Al-A’raaf, Allah (sp) said:


وَرَحۡمَتِى وَسِعَتۡ كُ ه ل شَىۡ ء “And My Mercy embraces all things” (Qur’an 7: 156)


If, as we are informed about in this Verse, Allah’s Mercy embraces all things, it is only fitting that it should embrace the people of the Qur’an.


3) The Angels Surround Them


The Angels surround them with their wings in order to honor them, and what makes them deserving of that honor is the purpose for which they gathered. During the lifetime of the Prophet (s), the noble Companion Usaid bin Hudair (r) physically perceived the presence of Angels while he recited the Qur’an, for they drew very near to him. This occurred one night while Usaid (r) was reciting Chapter Al-Baqarah of the Noble Qur’an. In the middle of his recitation, he raised his head towards the sky and saw a cloud, and it appeared as if there were many lamps in it. Then the cloud, or what seemed to be a


cloud, left until he could no longer see it. When he later went to the Prophet (s) and asked him about what he had seen, the Prophet (s) said, “Do you know what that was?” Usaid (r) said, “No”. The Prophet (s) said:


“Those were angels that came close (to you) because of your (beautiful) voice. Had you continued to recite, people would have seen them as well...”164


4) Allah (sp) Mentions Them to Those that are with Him


That “Allah (sp) mentions them to those that are with Him” means that He praises them to the Prophets and noble Angels (st) that are with Him.165 It would be hard to think of any honor that is greater than being mentioned by Allah (sp), the Almighty. Imagine yourself – you being a weak and poor and needy slave to Allah (sp) - being mentioned by your Creator, Allah (sp). If a Muslim, or any person for that matter, knew that the president of his country praised him in front of his ministers, would not his heart swell with pride and happiness. Well – and to Allah belongs the highest example – should not one become even happier knowing that Allah (sp), the Possessor of Might and Majesty, mentioned him in the highest of gatherings?


164 Bukhaaree (5018).


165 ‘Aun Al-Ma’bood Sharh Sunan Abu Daawood (4/230).


The aforementioned rewards should be ample reason for Muslims to search out for gatherings in which the Qur’an is studied. The people of the Qur’an are truly blessed in many ways; others who turn away from gatherings of the Qur’an out of laziness or a lack of understanding truly lose out on a great deal of good.166