Sources:
- Tayseer Al-Kareem Ar-Rahman Fii Tafsir Kalamm Al-Mnnan, By Shaikh Abdul-Rahman Al-Sa’di (Rahimahullaah).
- Tadabbur Al-Qur’an, by Shaikh Sulaiman bin Umar Al-Senaidi.
- Al-Awdah Ila Al-Qur’an, Limadh wa Kaifa? By Dr. Majdi Al-Hilali.
Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said: “The people of the Qur’an are the special people of Allah (Subhaanahu Wa Ta’aala).” [ Sahih al-Jamie’ no 2528]
Who are the people of the Qur’an? Who would like to be one of them? How can one attain that? What is the means to attain that?
Allah (Subhaanahu Wa Ta’aala) said in Surat al-Fatiha (the opening chapter of the Qur’an):
أهدنا الصراط المستقيم صراط الذين أنعمت عليهم
“Guide us to the Straight path (way). The way of those on whom you have bestowed Your Grace (favor).”
i.e. The way of the Prophets, the Siddiqin (those followers of the Prophets, who were first and foremost to believe in them like Abu Bakr as-Siddiq), the Martyrs and the righteous, [as Allah (Subhaanahu Wa Ta’aala) said in Surat an-Nisa’ (4:69):
“And whosoever obeys Allah and the Messenger Muhammad (Salla-Allaahu alaihi wa sallam), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqin, the Martyrs, and the righteous (who do good). And how excellent these companions are!].
This verse indicates that the way to attain Allah’s Pleasure and Paradise would not be except by understanding the Book of Allah and the Sunnah of His Messenger (Salla-Allaahu alaihi wa sallam) according to the understanding of the Prophet (Salla-Allaahu alaihi wa sallam) and the righteous predecessors, those on whom Allah (Subhaanahu Wa Ta’aala) bestowed His Grace. Their way with the Qur’an includes:
- Reciting the Qur’an with Tarteel (i.e. slow and pleasant tone stopping at the end of the verse).
- Studying the Qur’an (by understanding the meaning of the words and the verses).
- Tadabbur [i.e. pondering avers the meanings of the verses of the Qur’an by using the Tafseer (the interpretation of the meanings of the Qur’an)].
- Acting upon it (i.e. follow its teachings and act on its orders).
To remiss in one of the aforementioned obligations is considered abandonment of the Qur’an even if one fulfilled the other points.
Sheikh ul-Islam Ibn Taiymiyyah (Rahimahullaah) said: “whoever does not recite the Qur’an, he has abandoned the Qur’an, and whoever recites the Qur’an but does not understand the its meanings, he has abandoned the Qur’an, and whoever recites the Qur’an, understand its meanings but does not act upon it, he has abandoned the Qur’an.”
This strong relation with the Qur’an makes the slave to be one of its people.
Let us look at what the righteous predecessors have said about the meaning of the afore mentioned Hadith:
“The people of the Qur’an are those who memorizes the Qur’an and act upon its teachings. They are the Awliyaa’ of Allah [ i.e. the allies of Allah those who believe in His Oneness, fear Him much (abstain from all kinds of sins and evil deeds) and love Him much (perform all kinds of good deeds which He has ordained)].
They are called the people of Allah as an honor for them as it is said the House of Allah (I’ve Ka’bah), al-Hakeem said that this cannot be achieved except by a rector who is purified from all sins outwardly (sins committed by limbs) and inwardly (sins committed by heart).
And he is adorned with obedience, accordingly he will be one of the people of Allah. It is not allowed for him who is not attributed with this quality to be one of the special people. How could a slave, who can away from his master and followed his desire, reach or attain this great rank with Allah (Subhaanahu Wa Ta’aala).” [Faid al-Qadeer by al-Manawi, Hadith no. 2768]
One of the strongest evidences for the nobility of he who acts upon the Qur’an is what is narrated by An-Nawwas bin Sam’an (Radia-Allaahu ‘anhu) that Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said: “The Qur’an will be brought on the Day of Resurrection along with its people who used to act according to it with Surahs al-Baqarah and Aal-Imran preceding them.” [Muslim]
Abdullah bin Amr (Radia-Allaahu ‘anhu) narrated that Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said: “It will be said to the beholder of the Qur’an: ‘Recite, ascend (in ranks) and Rattil (recite slowly and distinctly) as you used to recite (slowly and distinctly) in the world, for verily your rank (in paradise) will be where the last verse of your recitation will end.” [Abu Dawoud and at-Tirmidhi]
The meaning of the Hadith is that the one who was devoted to the recitation of the Noble Qur’an frequently and act upon its teachings, will be asked on the Day of Resurrection, at he time of entering Paradise, to recite, ascent in ranks of Paradise (or the degrees of nearness to Allah) and Rattif (i.e. recite slowly and distinctly) in Paradise as you used to recite in the world with Tarteel and Tajweed (the rules of recitation of the Qur’an).
This indicates that the more clear one remembers the Nobel Qur’an, the more clear and distinct is his recitation of it, the higher would be the status that he will go on attaining through its blessings.
Some scholars said: ‘whoever acts upon the teach of the Qur’an as if he recites it continuously even if he does not recite it. And whoever does not act upon the Qur’an as if he does not recite it even if he recites it always.’
Allah (Subhaanahu Wa Ta’aala) said in Surat Saad (38:29):
كتابٌ أنزلناهُ إليكَ مُبَاركٌ لِيتَدَّبَّروا آياته ولِيَتَذكّر أولوا الألباب
“(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 Qur’an itself emphasizes that were reading or reciting of it and memorizing it is insufficient to attain high ranks in the high Paradise.” [Awn al-Ma’bood – Sharh Sunan Ibn Dawoud]
This noble meaning which suits the speech of the Magnificent (Allah) has been absent from many people who thinks that the utmost right of this Noble Book is were recitation and memorization without pondering over its verses and attaining its fruits such as submissiveness and acting according to its teachings seeking the pleasure of Allah.
This does not mean canceling the importance of the Tilawah and memorization but their nobility will be with the Tadabbur and acting upon it, and this is the utmost goal that the Muslim should reach with the Book of Allah if he joined between the Tilawah (recitation), the Tadabbur, acting upon it and memorizing it.
If in case the slave falls short in fulfilling the obligations it should not be in the Tadabburt which Allah (Subhaanahu Wa Ta’aala) ordered with and dispraised the one who leaves it in Surat Muhammad (47:24):
أفلا يتدبرون القرءان أم على قلوبٍ أَقْفالها
“Do they not then think deeply in (reflect upon) the Qur’an, or are their heats locked up (from understanding it)?”
And also it should not be in acting upon it because Prophet Muhammad (Salla-Allaahu alaihi wa sallam) warned us against that when he (Salla-Allaahu alaihi wa sallam) said: “The Wudu’ is half of the Faith (Salat), and Al-Hamdulillah fills the Scale, and Subhan-Allah (Glorified is Allah) and Al-Hamdulillah (Praise be to Allah) fill up the space between the heavens and the earth. The prayer is a light, and charity is proof (of one’s Faith) and patience is brightness and the Qur’an is either a witness (plea) for you or against you. All people enter the morning, make bargain of them, there by setting themselves free or destroying themselves.” [Muslim]
Umar bin al-Khattab (Radia-Allaahu ‘anhu) used to say: “Don’t be deceived by the one who recites the Qur’an, it is just words which we utter, but look at who acts upon it.” [Iqtida’ al-Ilm lil-Amal pp 71]
Abdullah bin Mas’oud (Radia-Allaahu ‘anhu) said: “It has been made difficult for us to memorize the wordings of the Qur’an but it has been easy for us to act upon it. While, for those who will come after us, will be easy to memorize the Qur’an but it will be difficult for them to follow its teachings.”
Ibn Umar (Radia-Allaahu ‘anhuma) used to say: “The most superior among the companions of Allah’s Messenger (Salla-Allaahu alaihi wa sallam) (the early generation of this nation) was not memorizing from the Qur’an except one Sunnah or a like and they have been granted the acting upon the Qur’an, while the last people of this nation will be granted the memorizing of the Qur’an, among them the young boys and the blind but they will not be granted the acting upon it.” [Al-Jamie Li-Ahkam al-Qur’an 1/30]
Ibn Abd-Al-Barr (Rahimahullaah) said: “The beholders of the Qur’an are those who know its laws and the lawful and the unlawful matters mentioned in it and who act upon it.” [Al-Tidh-Kaar Fii Afdal-Al-Adhkaar by al-Qurtubi]
Al-Hasan al-Basri (Rahimahullaah) said: “The Qur’an is revealed to be reflected and acted upon and they have taken its recitation as an act. Pondering over its verses, following it teachings and acting upon it, by Allah, it is not by memorizing its letters and its limits such that one of them may say neglecting.
I have read the whole Qur’an and I have not dropped (missed) even a letter from it. By Allah, he has dropped (missed) all of it, because the effect of the Qur’an is not seen in his character or action. Whoever likes to know what is it, then let him expose himself to the Qur’an. Those who were before you considered the Qur’an as messages from their Lord, therefore, they used to effect upon it at night and act upon it in the day.”
Sufyan (Rahimahullaah) said: “There is no verse in the Book of Allah severer upon one than Allah’s Statement:
قل يا أهل الكتاب لستم على شيء حتى تقيموا التوراة والإنجيل
“Say O Muhammad, ‘O people of the Scripture (Jews and Christians)! You have nothing (as regard guidance) till you act according to the Torah, the Gospel…” [Al-Ma’idah 5:68]
Abu Ad-Dardaa’ (Radia-Allaahu ‘anhu) said: “There is nothing makes me afraid more than being told on the Day of Resurrection; ‘O Uwaimer did you know or not?’ if I said: I know, them there will be no verse which orders and forbids but will take its right (from one), the one which includes order will ask me, ‘did you follow?’ the one which includes prohibition will ask me ‘did you abstain?’
I seek refuge with Allah from a knowledge which does not benefit, from the soul that does not feel contented and the supplication that is not responded (heard).
There are many statements for the righteous predecessors as regards the obligation of pondering over the verses of the Qur’an and acting upon it, which are difficult to count. Moreover, this is not stronger for them and all of them have read the Word of Allah (Subhaanahu Wa Ta’aala), understood its meaning and what is required from them. It is sufficient for them one verse from the Book of Allah as regards this matter in which Allah (Subhaanahu Wa Ta’aala) said:
وإنّه لَذِكْرٌ لّك ولِقَومْكَ وسَوْف تُسْأَلون
“And verily, this (the Qur’an) is indeed a Reminder for you O Muhammad and your people, and you will be questioned (about it).”
Ibn Kathir (Rahimahullaah) said in his interpretation of this verse:
“It is an honor for you and your people;” this was the view of Ibn Abaas (Radia-Allaahu ‘anhum), Mujahid, Qatadah, As-Suddi and Ibn Zayd.” [At-Tabari 21:610,611]
This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among humankind and hence are obliged.
To be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them.
It was also said that the meaning of the phrase, “And verily, this is indeed a Dhikr (Reminder for you and your people,” was that it was sent to remind you and your people.’ The fact that they are singled out does not excluded others.
وسوف تُسأَلون
“and you will be questioned,” means, ‘about this Qur’an, and how you acted upon it and what your response to it was.’
Shaikh as-Sa’dee (Rahimahullaah) said as regards the interpretation of Allah’s statement “And you will be questioned,” that “Have you benefited (from the Qur’an) and raised up with it.”
After focusing upon the manners and the state of the Righteous Salaf (Predecessors) (may Allah be pleased with them all) with the Qur’an, it is shown clearly our misunderstanding and the remoteness (farness) of our fact from the correct way in dealing with the Book of Allah and benefiting from it.
Let us ask ourselves, “Is not the time come for us to return a praise worthy return to the Book of Allah?”
“O Allah! Grant us a good return to the Qur’an and help us to benefit from it in this life and Hereafter, to be for us as a guidance, alight, an advice, a grace, a mercy, a spirit, a healing, and a good company in this life and an intercessor on the Day of Judgment.”
Let us correct our way with the Qur’an and renew our covenant with it. Let us approach Our Lord through it in order for Him to accept us, correct our intentions, respond to our Du’aa (supplication), and fulfill our wishes.
We hope that Allah (Subhaanahu Wa Ta’aala) makes us from among the people of the Qur’an who are the special people of Him as the Salaf (the righteous predecessors) understood and implemented that, and as Allah (Subhaanahu Wa Ta’aala) has preserved that from them and inherited it to us and made it in our hands.
We hope that Allah (Subhaanahu Wa Ta’aala) Al-Kareem (the most Generous), Al-Wasi’ (the Vast), Al-Ghani (the Rich), Al-Mannan (the Benefactor) bestow upon us and grant us the high ranks in Paradise, the ranks of those who recite the Qur’an, reflect upon it, act upon it, maintain its letters and limits. If He (Subhaanahu Wa Ta’aala) granted us that, then this is because He the One is fit to that, and if anything withholds us from attaining that, then we hope that Al-Kareem (the most Generous – Allah) Al-Jabbar (who mends and the compeller) to reform and mend our shortcomings and mend our broken hearts by substituting us with a reward from Him, Al-Wahhab (the Bestower), who introduced showed us the way to it.
Allah (Subhaanahu Wa Ta’aala) said in Surat an-Nisa’ (4:100):
ومن يهاجر في سبيل الله يجد في الأرض مُراغَماً كثيراً وسعة ومن يخرج من بَيْتِهِ مهاجراً إلى الله ورسولِهِ ثُمّ يُدْرِكْهُ الموْتُ فقد وَقَعَ أَجْرُةُ على اللهِ وكان الله غفوراً رحيماً.
“He who emigrated (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever heaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful.”
Al-Qurtubi (Rahimahullaah) said that when the following verse of Surat an-Nisa’ (4:97) was revealed:
إنّ الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم قالوا كُنّا مستضعفين في الأرض.
“Verily, as for those whom the angels take (in death) while they are wronging themselves, they (angels) say (to them): ‘In what (condition) were you?’ they will reply: ‘We were weak and oppressed on the earth.”
A Muslim man, who was sick, said: “by Allah, I have no excuse, I know the way (to Madinah) and I am rich (have the means for emigrations), so carry me. When his companions carried him, he died in the middle of the way. The companions of the Prophet (Salla-Allaahu alaihi wa sallam) said: “If he had reached us, he would have the complete reward.”
This man, whose name was Damurah bin Jundub, died in Al-Tan’aem. His sons come to the Prophet (Salla-Allaahu alaihi wa sallam) and told him the strong. Accordingly, this verse of Surat an-Nisa’ (4:100) was revealed:
“And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful.”
Sheikh as-Sa’di (Rahimahullaah) said in his interpretation for this verse that whosoever does as the Shabah did, will get the same reward as theirs on the Day of Judgment. And his statement gives the glad tidings for every Muslim who follows the Sahabah and takes them as good example in their actions.
The Prophet (Salla-Allaahu alaihi wa sallam) also confirmed attaining the reward by good intentions, when he (Salla-Allaahu alaihi wa sallam) said: “Verily, the reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.” [Al-Bukhari and Muslim]
Let us have the truthful intention and strong well for fulfilling the rights of the Qur’an which are reciting it with Tarteel, studying it, reflecting upon its verses by pondering over the meaning of the verses, and acting upon it, hoping the reward from Allah (Subhaanahu Wa Ta’aala). In hoping the reward from Allah (Subhaanahu Wa Ta’aala), Muslim reported a Hadith in his Sahih, number 1066.
Ubayy bin Ka’b narrated: “There was a man among the Ansar whose house was situated at the farthest end of al-Madinah, but he never missed a prayer with the Messenger of Allah (Subhaanahu Wa Ta’aala). I felt pity for him and said to him, ‘O so-and-so! Had you bought a donkey, it would have saved you from the burning sand and would have saved you from the insects of the earth.’ He said, ‘(Listen!) By Allah, I do not like my house to be situated by the house of the Messenger of Allah(Subhaanahu Wa Ta’aala).’ I felt bad about his words, and I come to the Prophet (Salla-Allaahu alaihi wa sallam) and told him what he said. He called him and he said like that (which he mentioned to Ubayy bin Ka’b) but made a mention of this (also) that he wanted a reward for his steps. Upon this the Prophet (Salla-Allaahu alaihi wa sallam) said to him: ‘you shall the reward which you expect.’” [Muslim]
All praise be to Allah (Subhaanahu Wa Ta’aala) for His vast favors, Graces, and blessings and for His Guidance of us.
O Allah! Write us and our beloved ones from among the people of the Qur’an, who recite it properly, maintain its limits, establish its rights.
O Allah! Grant us the high ranks in Paradise. Ameen.
Always feel free to share the khair!
