Companionship of the Qur’an (Musaahabah of the Qur’an) (Part 2)

وَهَـٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ

“And this is a blessed Book (the Qur’an) which We have sent down, so follow it and fear Allaah (i.e. do not disobey His orders), that you may receive mercy (i.e. be saved from the torment of Hell).”

The Qur’an is the Speech of Allaah. Allaah magnified His Speech and raised its status and made it a guidance for those who seek guidance. Whoever holds to the Book of Allaah will be saved and protected and whoever accompanies it will attain happiness in this world and the Hereafter. Allaah made His Book a light to enlighten the one in the darkness of Kufr, Shirk, ignorance, sins and disobedience to Allaah.

Read Part 1 of this article 

The Various Aspects of Dealing with the Qur’an and their Virtues

The Shar’ (Islamic Law) particularized and differentiated the people who deal with the Qur’an with specific rewards and specific virtues; for the reciter of the Qur’an there is a reward, for the listener of the Qur’an there is a reward, for the one who studies the Qur’an there is a reward, for the one who contemplates the Qur’an is a reward, and so on. Each category has a special reward. The purpose behind knowing the different aspects of dealing with the Qur’an is to emphasize that accompanying the Qur’an has a distinctive rank; it is not for everyone who recites the Qur’an, nor for everyone who memorizes the Qur’an, nor even to whoever busies himself with the Qur’an!

1) The Virtue of Reciting the Qur’an

One of the special characteristics of the Qur’an is that Allaah causes a virtue to be attained by reciting it.

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever recites a letter from Allaah’s Book, then he receives the reward for it, and the reward of ten the like of it (i.e. ten similar to it). I do not say that Alif Lam Meem is a letter, but Alif is a letter, Laam is a letter, and Meem is a letter.” [Sunan At-Tirmidhi, no. 2910, and authenticated by Al-Albaani who graded it Saheeh]

All Muslims are equal in this reward and virtue, regardless if they are common people or Imaams, or from the Sahaabah or the Tabi’een. The good deed attained here is a consequence of mere recitation. This is a special virtue attained by a special dealing with the Qur’an (i.e. its recitation).

The Prophet (Salla-Allaahu ‘alayhi wa sallam) also said: “The one who is skilled in reciting the Qur’an will be with the noble, honorable scribes, and the one who recites the Qur’an and falters therein and finds it difficult will have a double reward.” [Muslim]

This Hadeeth also emphasizes that the reward is dependent on recitation. The reward is the same for the one who recites with Tadabbur (contemplating on the meaning) and the one who recites without Tadabbur, and the one who recites a letter from the Qur’an from his memory, and the one who recites from a Mus’haf. Similarly, the woman who recites the Qur’an in her house, and a man who recites from his Mus’haf, and a third person who recites from his memory, are all equal in reward.

2) The Virtue of Listening to the Qur’an

Allaah (Ta’ala) says in Surat al-A’raaf [7:204]:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ

“So, when the Qur’an is recited, listen to it, and be silent that you may receive mercy.”

The attainment of Rahmah (mercy) is linked to attentive listening to the Qur’an. One might not be reciting anything from the Book of Allaah, but just listening to it through public broadcasting, tape recorders, or any means, and one will be rewarded. This is because there are among the Muslims, those who are illiterate, so Allaah has opened for them gates of reward, so they are not deprived of the Book of Allaah.

There is no slave that approaches the Book of Allaah, but he will find reward and will not be deprived from any aspect. If he recites, he will be rewarded, and if he cannot recite or find the energy to recite, it is enough for him to listen and he will be rewarded! The greatest mercy is attained by the reciter of the Qur’an. Some of the Salaf used to say: “The mercy of Allaah is near, it is upon you to attain it even by just listening to the Qur’an.”

Listening to the Qur’an is an ‘Ebadah; an act of worship. The heart of whoever listens to the Qur’an profusely will be attached to the Qur’an, and this is a gate which makes the Muslim nearer to his Lord. He may hear a verse which moves his heart, makes his body shiver and causes his eyes to shed tears, and this becomes a gate of goodness for him, which he neither attained through memorization of the Qur’an nor recitation of it, but just by listening to the Book of Allaah, the Most Great.

3) The Virtue of Studying the Qur’an

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “No people gather in one of the houses of Allaah, reciting the Book of Allaah and studying it together, but tranquility will descend upon them, mercy will overshadow them, the angels will surround them, and Allaah will mention them to those who are with Him.” [Muslim]

The Prophet (Salla-Allaahu ‘alayhi wa sallam) mentioned two actions:

a) Tilawah (Reciting)

b) Tadaarus (Studying)

This means that one recites the Qur’an to another person, and the other person recites it to him. They study it by mentioning to each other what the verse or Surah consists of meanings, lessons, benefits, and admonitions. The Prophet (Salla-Allaahu ‘alayhi wa sallam) mentioned four virtues for whoever implements this way of dealing with the Qur’an:

1 – Tranquility will descend upon them

2- Mercy will envelop them

3- The angels will surround them

4- Allaah will mention them to those who are near Him

Notice how the reward becomes greater when one’s degree of dealing with the Qur’an becomes higher. This is superior to mere recitation or listening because it consists of understanding the meaning of the Speech of our Generous Lord, the Most High; enjoying learning the sublime meaning of the Qur’an; and extracting its treasures, secrets, and wisdoms. In it is enjoyment of the wonders of the Qur’an and having one’s heart moved by its admonitions. Therefore, one attains the great rewards which are mentioned in the Hadeeth; the greatest of them being mentioned with names by Allaah to those who are with Him in the highest dominion. There is nothing greater and nobler than this. The person will return to his family as a human, but with tranquility in his heart, with mercy, having just left the sitting with Allaah’s honorable angels, and having been mentioned in the heavens by Allaah.

4) The Virtue of Tadabbur (pondering over the meaning of the verses) and Reflection over the Book of Allaah

Allaah (Ta’ala) says in Surat Saad [38:29]:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.”

The greatest purpose behind the revelation of the Book of Allaah upon His Prophet (Salla-Allaahu ‘alayhi wa sallam) is so that the believers will ponder over its verses. One reaches the level of Tadabbur by fulfilling the previously mentioned degrees, i.e. one will not have reached the level of Tadabbur except after he has recited the Qur’an profusely, listened to it profusely, studied it profusely, occupied himself with it, reflected over its meaning, lived with the Qur’an, and practiced what was studied. Thence, the Book of Allaah will leave an impression on the heart of the person.

One of the special characteristics of the Qur’an is the virtue of acting upon it. This is because Allaah did not reveal the Book except that it be a clear way and law for the Muslim nation to act upon, by taking what is mentioned lawful as lawful and forbidding what has been forbidden, contemplating its verses, and receiving its admonitions. Whoever takes the Qur’an as a light and acts upon its guidance; it will be a means for him to attain the greatest virtues.

Companionship of the Qur’an (Musaahabah of the Qur’an)

Is the companionship of the Qur’an by reciting it, or listening to it, or pondering over it, or studying it? The companionship of the Qur’an, in fact, combines all the aforementioned ranks.

The Meaning of Companionship (Musaahabah)

Al-Musaahabah in the Arabic language means accompaniment (i.e. the state of permanent attachment or staying with constantly). It also includes the meaning of association and agreement and indicates close connection. Therefore, the wife is called Saahibah in the Arabic language because she associates permanently with her husband and there is nearness between them.

The word Saahab means that there is mutual exchange between two parties. For example, when you say: ‘Abu Bakr Saahab Zayd’, it means both take the other as his companion, as opposed to a one sided relationship.

Based on the aforementioned linguistic meaning, Musaahabah of the Qur’an is to have a strong relationship between you and the Qur’an by reciting, pondering, and reflecting over its meaning, extracting its benefits, and learning it repeatedly.

A question may arise: How will the Qur’an accompany its reciter?

If the reciter has truly fulfilled the conditions of acquiring the companionship with the Qur’an, it will accompany him in the Hereafter.

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Recite the Qur’an, for it will come on the Day of Resurrection interceding for its companions.” [Muslim]

So, whoever accompanies the Qur’an in this world, then it (the Qur’an) will accompany him in the Hereafter.

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “It shall be said to the companion of the Qur’an: ‘Recite and rise up, recite (melodiously) as you would recite in the world. For indeed your rank shall be at the last verse you recited.’” [Authenticated by Al-Albaani in Saheeh At-Tirmidhi no. 2914]

This means that our companionship with the Qur’an should be nurtured throughout our lives. According to how much one accompanies the Book of Allaah in this life; that much he will find of its companionship on the Day when he meets Allaah. He will find the intercession of the Qur’an for him with Allaah, the defense of the Qur’an for him, and its shading him on the Day of Judgment.

The Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) said: “Verily, Allaah has His own people among mankind.” They said: “O Messenger of Allaah, who are they?” He (Salla-Allaahu ‘alayhi wa sallam) said: “The People of the Qur’an; (they are) the People of Allaah, and those who are closest to Him.” [Authenticated by Al-Albaani in Saheeh Ibn Maajah]

The people of the Qur’an will be the closest people to their Lord, His allegiance, care and guardianship.

Muslim reported a Hadeeth explaining who the people of the Qur’an are: The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The Qur’an will be brought on the Day of Resurrection, as will its people who used to act in accordance with it.” [Muslim no. 805]

This means that whoever recites the Qur’an while his heart is not attached to it, nor does he act in accordance with it, is not considered from the family (people) of the Qur’an.

Also, when the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Recite the Qur’an, for it will come on the Day of Resurrection interceding for its companions.” He (Salla-Allaahu ‘alayhi wa sallam) did not say: “For its reciters” or “memorizers”, but rather he emphasized the meaning of companionship.

Accordingly, the texts which mention: “Whoever recites a letter (from the Qur’an)…” have distinguished between recitation and companionship. Not everyone who recites the Qur’an will be a companion to it.

Q. Is the one who memorizes the Qur’an a companion of the Qur’an?

A. It is not a condition, for there are many memorizers of the Qur’an who do not act upon it. And perhaps there are some who do not memorize the Qur’an who are considered from among the people and companions of the Qur’an.

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The example of the companion of the Qur’an (person who knows the Qur’an by heart) is like the owner of tied camels. If he keeps them tied, he will control them, but if he releases them, they will run away.” [Al-Bukhaari no. 5031]

In another narration, he (Salla-Allaahu ‘alayhi wa sallam) said: “If the companion of the Qur’an stood up in prayer reciting the Qur’an in the days and nights, then he would remember it, but if he does not stand up in prayer reciting the Qur’an, he will forget it.” [Authenticated by Al-Albaani in As-Silsilah as-Saheeha no. 597]

The companion of the Qur’an is the one attached to the Qur’an day and night, especially during the night prayer. He establishes the night prayer reciting the Qur’an in order to strengthen his relationship with the Qur’an and keep it preserved (memorized) with him.

The Statements of some Scholars regarding the meaning of Saahib (Companion) of the Qur’an

The following are some of the explanations of the Scholars regarding the term ‘Saahib al-Qur’an’ (The Companion of the Qur’an) which are mentioned in the Hadeeth: “It will be said to the companion of the Qur’an: ‘Recite and ascend.’”

– Ibn Hajar al-Haithami (Rahimahullaah) said: “The Hadeeth is concerning the one who memorizes the Qur’an by heart and not the one who recites the Qur’an from the Mus-haf. This is because people do not differ in their recitation from the Mus-haf but they do in their memorization of the Qur’an by heart. Accordingly, their degrees in Paradise will be different. In addition to that, on the Day of Resurrection, there is no Mus-haf for the person to read from; therefore this Hadeeth pertains to those who memorize the Qur’an by heart.”

This statement is good and correct but the meaning cannot be generalized and applied to all the texts which mention the Musaahabah (companionship). Rather, it is said that the memorizers of the Qur’an are more eligible to enter into the relationship and honor of companionship with the Qur’an, but this is not a must. There are many memorizers of the Qur’an who are far away from the Qur’an, so how can they be companions of the Qur’an?

– Al-Mulla ‘Ali Qaari (Rahimahullaah) said: “Saahibul-Qur’an is the one who continually seeks the company of the Qur’an by reciting it and acting upon it! So he combines recitation and acting, and he is not one who recites the Qur’an while the Qur’an curses him.”

– At-Tibi (Rahimahullaah) said: “The meaning of ascension in the Hadeeth is a continual ascension, as he used to do with his recitation; when he finished it he would start again. Similarly, this ascension in degrees in the Hereafter will be without end. The recitation of the Qur’an to him is like the Tasbeeh (glorification) of the angels; nothing of worldly enjoyment and pleasures occupies him from it, and therefore it becomes his greatest pleasure on the Day of Resurrection.”

– Ibn Hajar (Rahimahullaah) said: “The Hadeeth indicates that this great reward will not be attained except by the one who memorizes the Qur’an and perfects its recitation as he should. The one who recites it by looking at it is not called Saahib al-Qur’an (companion of the Qur’an). Rather, this title is for the one who is inseparable from the Qur’an in all states. He makes the Qur’an his companion with whom he sits and enjoys its companionship, remembers it at all times, never takes a break from it; not on ‘Eid or any other occasion, not in good health or in sickness. This is the person who deserves to be called the Companion of the Qur’an.”

– Al-Qurtubi (Rahimahullaah) said: “Our Scholars (may Allaah be merciful with them) said that the bearers of the Qur’an and its reciters are those who know its rulings, it’s lawful and unlawful, and act upon what is therein.”

– Maalik (Rahimahullaah) said: “A person in whom there is no good may recite the Qur’an.”

Meaning, there are categories of people who are skilled in recitation of the Qur’an but who do not deserve the honor of being of those who have the companionship of the Qur’an!

Steps to be followed in order to attain Musaahabah (Companionship) of the Qur’an:

First: To have a daily Wird (portion of recitation) from the Book of Allaah

One of the requirements of companionship is continuity. Whoever recites the Qur’an one day and abandons it for several other days is not a companion, even if he is a memorizer of the Qur’an. Whoever deals with the Qur’an only during Ramadan and abandons it throughout the rest of the year is not a companion of the Qur’an, even if he finishes reciting it 60 times. Companionship entails continuous adherence to the Qur’an. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Keep on reciting the Qur’an, for by Him in Whose Hand my life is, the Qur’an runs away (is forgotten) faster than camels that are released from their tying ropes.” [Al-Bukhaari]

Second: Pondering over the meanings of the Qur’an

Pondering over the Qur’an is a higher degree on the path of companionship, and implies knowing the secrets of the Qur’an. And the Qur’an does not reveal its secrets to the one who recites it while passing over its meanings without contemplation! Its secrets will only be revealed to the one who strengthens his relationship with the Qur’an; and the one who contemplates the Book of Allaah will find great meanings in it.

Third: Seclusion with the Qur’an

When will a person be considered a special friend? When one sits alone with him in times when no one else associates with him. The same applies to the companionship with the Qur’an. When you see a person specifying a time in his day or night for the Book of Allaah, such that he does not allow anything else to compete with it, then know that he has actualized one of the meanings of companionship with the Qur’an.

The best time for seclusion with the Qur’an is in the middle of the last part of the night. Allaah (Ta’ala) says in Surat al-Muzzamil [73:6]:

إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا

“Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allaah).”

After He (Ta’ala) commanded the Prophet (Salla-Allaahu ‘alayhi wa sallam) in Verse 2:

قُمِ اللَّيْلَ إِلَّا قَلِيلًا

 “Stand (to pray) all night, except a little.”

Specifying time to be alone with the Book of Allaah by the Muslim who accompanies the Qur’an is in fact one of the requirements of special companionship.

Fourth: To set the Qur’an as a criterion and mirror with which the person evaluates his state and actions.

Whoever accompanies the Qur’an will not be pleased except with the Qur’an to be the scale for his attitude, behavior, actions, and manners! He will not be pleased for other than the Qur’an to be a judge over him. He continually returns to it and evaluates all his affairs with it!

Whoever accompanies the Qur’an and his conduct becomes something that the Qur’an is distant from or he becomes attributed with attributes that do not conform to the guidance of the Qur’an, then it is necessary for him to re-assess the meaning of companionship which is between him and the Qur’an.

Do we not say: “The companion pulls his companion?” And do we not say: “Whoever accompanies someone will be affected by him?”

So no slave accompanies the Book of Allaah but will find the impact of this companionship on his faith, manners, worship, and in his relationship with his Lord, his family, and the people around him.

If one does not find the effect of the Qur’an on his behavior, actions, and statements, then he should review the relationship he has set up with the Qur’an.

Whoever accompanies good people will be affected by them, and whoever accompanies corrupt people will be affected by them. Then what about the one who accompanies the Qur’an, and finds joy in seclusion with it, and his heart is attached to it?

Fifth: Memorizing the Qur’an by Heart

This is the strongest handhold of companionship between a slave and the Qur’an. Therefore, we say that the memorizers of the Qur’an and its bearers are the most deserving of the companionship of the Qur’an amongst people. This is because the Book of Allaah is in their hearts; they do not need to take permission or wait for a special time. There is no barrier between them and the Qur’an. All they need to do is move their lips with recitation of the Qur’an; they do not need to perform Wudhu, or face the Qiblah, nor do they need a Mus-haf. The person may be lying on his side in bed or riding in his car or waiting in the crowd or engaged in something, and the Qur’an will be present with him!

Companionship is of degrees and relationship is also of ranks. Whoever intends to attain high degrees in his companionship with the Qur’an, and whoever longs for a strong, firm relationship with the Qur’an with which he is honored, let him hold fast to the key of special relationship with the Qur’an, which is memorization of it. Allaah will open gates (of knowledge) for him because the Haafidh (memorizer of the Qur’an) is the most able amongst people to compare verses with each other and have knowledge of the unclear verses, because he has memorized them. Perhaps his memorization may lead him to contemplate a verse and find out a secret or an amazing link with another verse, which makes him search for its meaning. Those other than the Haafidh may not have this opportunity.

Memorization of the Qur’an is a basic step in the path of accompanying the Qur’an. Those other than the Haafidh of the Qur’an may accompany the Qur’an and understand it, but if the Haafidh accompanies it, his companionship will be stronger and more firm, and his understanding is much better.

If memorizing the whole Qur’an is not made easy for a person, then he should at least make it a goal that he would like to achieve in his life, so that the Book of Allaah is in his heart, which will make him rejoice when he recites it on the Day when he meets Allaah, and it will be said to him: “Recite and ascend and recite in Tarteel (in a slow, melodious way) as you used to recite in the Dunya.”

He should memorize a Surah, a part of the Qur’an, a quarter of the Qur’an, or at least half of it, remembering the Day when the companion of the Qur’an will be greatly honored in front of all men and Jinn in that great place by Allaah.

Let one not give excuses of being old in age or busy with obligations. One should purify his intentions, take the means, and Allaah will write in his record of deeds according to how much he carries in his chest of true righteous intentions. If one dies and did not achieve his goal of memorizing the whole Qur’an, then it is enough for him that he had a truthful intention. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever asks Allaah for martyrdom with truth and sincerity, Allaah will raise him to the high status of the martyrs, even if he dies on his bed.” [Muslim]

Source:

Musaahabah al-Qur’an by Shaikh Hasan Bukhaari