The Power of the Qur’an – (Part 2)

Don’t miss The Power of the Qur’an (Part 1)

7. 7. One example of the Qur’an’s impact on the Companions, may Allaah be pleased with them, is illustrated in a Hadeeth reported by Abu Hurairah, (Radia-Allaahu ‘anhu) and recorded in Saheeh Muslim no. 125.  When the verse (2:284) was revealed,

لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ

“To Allaah belongs all that is in the heavens and all that is on the earth. And whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it.”

It was very burdensome for the Companions. They went to the Prophet (Salla-Allaahu ‘alayhi wa sallam), knelt on their knees in a state of distress, and said: “O Messenger of Allaah, we have been commanded with acts we can bear, such as prayer, fasting, Jihad, and charity, but this verse is beyond our capacity (i.e. we cannot bear it).”

The Prophet (Salla-Allaahu ‘alayhi wa sallam) replied: “Do you want to say as the people of the previous scriptures said, ‘We have heard and we have disobeyed’? Instead, say,

سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ

‘We have heard and we obey. Forgive us, our Lord. To You is the final return.’“

They responded with, “We have heard and we obey. Forgive us, our Lord. To You is the final return.” When they recited it, it became easy for them to accept and follow.

This Hadeeth demonstrates the great effect the Qur’an had on the Companions. Even when faced with challenging revelations, their response was to submit and seek Allaah’s forgiveness, reflecting their deep faith and commitment to obeying the Qur’an’s guidance.

Focus on the meaning of the last phrase in the Hadeeth, “ذلت بها ألسنتهم” (their tongues became humbled by it).

What does this phrase mean? Does it mean that they did not know how to read it? Is it acceptable that they did not know how to pronounce it and then they learned it? No, the meaning is more profound than that. They were unable to pronounce it due to the difficulty of its meaning for them; their voices trembled, and their tongues hesitated due to the intensity and gravity of its meaning, as if it were a message of their death and destruction. Hence, they were subdued despite being strong and formidable men.

When something even stronger would come to them, the words of Allaah, they yielded and complied saying, “We hear and we obey.” As a result, Allaah revealed the following verses, which include forgiveness, pardon, and support against the disbelievers.

The verse in Surat Al-Baqarah (2:284)

لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ ۖ

“To Allaah belongs all that is in the heavens and all that is on the earth. And whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it.”

Highlights their deep understanding and awareness of its gravity. Their reaction—falling to their knees and expressing their inability to bear the verse’s demands—stemmed from their realization of the immense responsibility it entailed: that Allaah would hold them accountable for both their visible actions and their hidden thoughts and intentions.

The reason many of us may not feel or experience such a profound reaction when reading this verse is that we might not fully grasp its meaning or the severity of its implications. Understanding the verse means recognizing that Allaah will account for everything, including what we conceal in our hearts. This is a tremendous burden, as it encompasses every thought, intention, and hidden matter, which is beyond our capacity to endure on our own.

The Companions were aware of their immense responsibility; therefore, they felt overwhelmed and turned to the Prophet (Salla-Allaahu ‘alayhi wa sallam) for guidance. They acknowledged that they could manage the prescribed acts of worship such as prayer, fasting, and charity, but the idea of being held accountable for every hidden thought was daunting. Their fear led them to seek reassurance from the Prophet (Salla-Allaahu ‘alayhi wa sallam), who responded by guiding them to say, “We have heard and we obey. Forgive us, our Lord. To You is the final return”.

By dealing with the concerns of the Sahabah in this manner, the Prophet (Salla-Allaahu ‘alayhi wa sallam) helped them avoid the mistake of the previous scriptures’ followers who said, “We have heard and disobeyed,” instead encouraging them to embrace the command with submission and seek Allaah’s forgiveness. This approach demonstrated the Prophet’s (Salla-Allaahu ‘alayhi wa sallam) compassion and wisdom in guiding his followers while avoiding any resemblance to the negative examples of past communities.

The Companions (Radia-Allaahu ‘anhum) responded to the guidance of the Prophet (Salla-Allaahu ‘alayhi wa sallam) saying, “We have heard and we obey. Forgive us, our Lord. To You is the final return”. They accepted this with sincere submission and trust in Allaah’s assistance. They understood that life is a test and just as Allaah helped them with the obligations of the Shari’ah, their Lord will continue to assist them. They realized the great acts of servitude in their hearts, such as submission, surrender, and obedience, no matter how difficult the matter was. This is the essence of complete servitude- that a servant does not argue or hesitate in implementation. Allaah will bring ease after hardship.

Then Allaah (Ta’ala) forgave them and us, and abrogated it, saying:

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ

“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” [Surat Al-Baqarah (2:286)]

Now imagine if the Companions had not fallen to their knees in submission. Imagine if Allaah, Who knows all, had not seen their intense fear, through which He showed them mercy and included us in that mercy. So all praise and thanks be to Allaah for His Mercy upon His servants.

8. The Qur’an has a strong ability to dissolve deep-seated worries, grief, and sorrow within the soul. This is highlighted in the Hadeeth where the Prophet (Salla-Allaahu ‘alayhi wa sallam) said:

اجعل القرآن ربيع قلبي ونور صدري وجلاء حزني وذهاب همي

“Make the Qur’an the spring of my heart, the light of my chest, the removal of my sorrow, and the departure of my worry.”

[Reported by Ahmad no. 4318, Al-Hakim no. 1877, and deemed authentic according to the criteria of Muslim]

Ibn Al-Qayyim (Rahimahullaah) commented on this Hadeeth, explaining that the chest is broader than the heart, so the light that reaches the chest can extend to the heart, which is the source of life for the body and its limbs. The Qur’an, being the source of this light, brings life and renewal to the heart. And since the life of the body and all its limbs stems from the life of the heart, with life flowing from it to the chest and then to the limbs; he asked for the life for the heart through spring, which is its source and sustenance.

Ibn Al-Qayyim’s explanation highlights the Qur’an’s unique ability to permanently alleviate sorrow, worry, and distress. Since grief and worries and these negative emotions oppose the vitality (life) and light of the heart, seeking relief from these feelings through the Qur’an is more effective because it addresses the root of the issue, leading to more lasting relief.

However, when sorrow or worry is alleviated by means other than the Qur’an—such as through improved health, wealth, social status, relationships, or other worldly matters—the relief is often temporary. These external factors can change, and if they do, the original distress may return.

Ibn Al-Qayyim (Rahimahullaah) elaborates on the nature of these emotions:

• Hazan (sorrow) arises from past events that bring regret or sadness.
• Hamm (worry) results from anticipated future events, causing anxiety about what may come.
• Ghamm (distress) occurs from present circumstances, leading to immediate discomfort or unease.

The Qur’an addresses these emotional states directly and profoundly, offering a more permanent and effective form of solace compared to worldly solutions that are subject to change and thus are less reliable.

9. The strength of the Qur’an is that it can be sufficient for acquiring all necessary knowledge when combined with the Sunnah, as demonstrated by Ibn Mas’ud (Radia-Allaahu ‘anhu). According to ‘Ali ibn Abi Talib (Radia-Allaahu ‘anhu), Ibn Mas’ud read and adhered to the Qur’an, and was content with it. This is noted in a narration reported by Al-Hakim.

‘Ali’s (Radia-Allaahu ‘anhu) description indicates that Ibn Mas’ud (Radia-Allaahu ‘anhu) found the Qur’an to be entirely sufficient in terms of knowledge. He dedicated himself to understanding and applying its meanings, and through this, he became one of the most knowledgeable Companions. His deep comprehension of the Qur’an and its application greatly benefited the early Muslim community.

Source:

Ash-Shawq Lil-Qur’an, by Dr. Aqeel bin Salim Ash-Shimmiri