The materialistic mindset of our contemporary environment, where calculations and tangible measures dominate, has influenced how we perceive acts of worship, including our reading of the Qur’an. Some people assume that the concept of earning ten rewards for every letter of the Qur’an is a rigid and universal rule applied equally across all situations, much like the calculative approach of modern material systems.
However, if this were the case, the verse of debt (آية الدين) (2:282) would carry more reward than Surat Al-Ikhlas, which is said to equal a third of the Qur’an. By this logic, saying “SubhaanAllaahi wa bihamdihi” a hundred times would far outweigh the reward of reciting Surat Al-Ikhlas, as the former forgives sins even if they were as much as the foam of the sea, while the latter, with its 47 letters, would only yield 470 rewards based on the “ten rewards per letter” formula—an insignificant number compared to the magnitude of forgiveness promised for the Dhikr.
This way of thinking stems from a lack of proper understanding of the meaning behind Surat Al-Ikhlas being equivalent to one-third of the Qur’an, as well as focusing solely on the letters without delving into the profound meanings carried by the Qur’anic text. This was never the intent of Allaah, Exalted is He, when He promised ten rewards for every letter recited from the Qur’an, nor was it the intention of the Prophet (Salla-Allaahu ‘alayhi wa sallam), when he encouraged the Companions (Radia-Allaahu ‘anhum) to read the Qur’an while initially prohibiting them from writing down the Sunnah to avoid mixing it with the Qur’an (in the beginning of Islam).
Such a perspective was also absent from the minds of our esteemed scholars who discussed the difference between quickly completing the Qur’an during Ramadan or reading it with reflection and contemplation. None of them ever said that a Muslim should merely recite the letters without pondering the meanings or seeking to understand them. Persistently reading in the same manner for years while remaining ignorant of the meanings is clear evidence of a lack of motivation to seek knowledge or to change, which is a symptom of the greater crisis facing the Muslim community.
Allaah, the Most High, is Wise in encouraging the believer with abundant rewards for reading the Qur’an. His intent is for His servants to remain connected to the Qur’an through recitation, contemplation, understanding, and application. If one feels a sense of lethargy or weakness, they can remind themselves of the immense rewards to motivate their soul to resume reading, return to the Qur’an, and strengthen their bond with it.
A fitting example is that of a father who offers a reward to his son if he studies for several hours. The father’s intention is certainly not for his son to merely sit at the desk and stare at the books without understanding their content. Rather, his goal is to encourage his child to study and focus with attentiveness, ensuring academic success. Similarly, Allaah’s encouragement through rewards is a means to inspire engagement with the Qur’an, not merely superficial reading.
Allaah has put that reward (as an incentive) to reach to a noble goal, which is to read the Qur’an with understanding for one’s Eeman to increase, one’s Tawheed to be perfected, to get more Barakah, Hidaya (guidance), and so forth. When a person feels lazy and lethargic – and slackens, he can remind himself of these rewards in order to remain connected with the Qur’an, in order to reach to the purpose and the noble goal from reading the Qur’an. The Shari’ah has many goals that one should seek to reach (مقاصد الشريعة). Everything Allaah legislated for His servants has a purpose and a noble goal to be attained.
Example: There are two people – both of them reciting Surat Al-Ikhlas, the same number of verses and the same Surah, one of them is reciting that Surah with understanding and contemplation and the other one is merely reciting. Are they equal in reward? They are not equal in reward. Allaah, the Just Lord will not equalize them in reward. The person who reads the Qur’an understanding the meaning will really get 10 good deeds for every letter.
Another example:
The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “He who sends Salaah on me once, Allaah will send Salaah on him ten times.” [Muslim no. 408]
Al-Baihaqi reported in As-Sunan (5994) on the authority of Anas (Radia-Allaahu ‘anhu), that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Increase your prayers upon me on the day of Friday and the night of Friday; for whoever sends one prayer upon me, Allaah will send ten prayers upon him.” [Al-Albaani graded it Hasan (good) in Al-Silsilah As-Saheehah (1407)]
The emphasis of the Shari’ah on frequent prayers and salutations upon the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) is to cultivate an increased longing and love for him. It serves to compensate for the deficiency of not seeing him by perfecting the yearning of our hearts for him. This, in turn, motivates us to attain excellence by following his example and adhering to his guidance.
Sending prayers upon the Prophet (Salla-Allaahu ‘alayhi wa sallam) means that we are asking Allaah to praise His Prophet among the angels in the highest assembly. By doing so, we acknowledge before our Lord, our inability to adequately praise this man. He is the one who guided us when we were ignorant, led us to the right path when we were astray, and remained patient in spreading the religion despite enduring harm, persecution, and trials.
He (Salla-Allaahu ‘alayhi wa sallam) faced immense hardships: the loss of his grandfather, uncles, wife, and most of his daughters. As for his Companions and loved ones, he lost many dear to him in every battle. Despite this, he met these tribulations with patience, forbearance, and perfect devotion to Allaah. He did not leave this world without teaching us the rulings for every matter, guiding us to Allaah, reassuring us that he will await us at the Hawd (pond), and giving us glad tidings of his intercession.
Such a man cannot be truly honored by our praise, even if we were to dedicate all our words and praises to him. In light of this, the most befitting action for us is to turn to our Lord, ask Him to praise our noble Prophet (Salla-Allaahu ‘alayhi wa sallam) before the angels and exalt him. When Allaah praises something, He grants it permanence. Thus, by Allaah’s praise of His noble Prophet, the Prophet’s religion and laws will remain established on earth. The implications of Allaah’s praise are immense and profound, and a believer who contemplates this will be inspired to frequently send prayers and salutations upon the Prophet (Salla-Allaahu ‘alayhi wa sallam). [Al-Fada’il in the book, Jalapa’ Al-Afhaam by Ibn Al-Qayyim]
Ibn Al-Qayyim (Rahimahullaah) differentiated between the prayer (salutation) of scholars and that of others, saying: “This is why the prayer of those who are knowledgeable, well-versed in the Sunnah, and adherent to his (Salla-Allaahu ‘alayhi wa sallam) guidance differs from the prayer of the common people. The scholars’ prayer is rooted in understanding, reverence, and adherence to his example, whereas the common people’s prayer often consists merely of physical movement and raising their voices without deep reflection.”
Have you noticed how their share is merely the agitation of their limbs, as they do not understand its true meaning? Consequently, they do not experience any heartfelt sensation as they utter the words of prayer and salutations upon the Prophet (Salla-Allaahu ‘alayhi wa sallam). This is one of the reasons behind the lack of emotional connection and enthusiasm for sending prayers upon the Prophet (Salla-Allaahu ‘alayhi wa sallam). Our passion for it only grows when we come to realize that sending prayers upon him is one of the means for increasing provision (Rizq).
The repetition of prayers and salutations upon the Prophet (Salla-Allaahu ‘alayhi wa sallam) is not intended to focus on sheer quantity in the Shari’ah. If quantity alone were the goal, then the most rewarded individuals would merely be those with the strongest voices and loudest calls. Even the rewards that come from sending prayers upon the Prophet (Salla-Allaahu ‘alayhi wa sallam) are not simply about numerical accumulation; they are profound in meaning.
Good deeds carry weight on the scales, just as the doer of the deed is also weighed. Just as a physically large man may not weigh as much as a gnat’s wing in spiritual terms, similarly, some seemingly abundant deeds—if hollow and devoid of sincerity—may lack true weight. Their doers may be rewarded for their effort and good intention, but the actual value of the deed itself is not the same.
Therefore, the Shari’ah emphasizes frequent prayers and salutations upon him (Salla-Allaahu ‘alayhi wa sallam) to cultivate and increase longing and love for him. This motivates us to perfect our emulation of him and to be rightly guided by his teachings (Salla-Allaahu ‘alayhi wa sallam).
Source:
Ash-Shawq Lil-Qur’an by Dr. Aqeel Ash-Shimmeri
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