Third:
To Recite the Qur’an, Regardless of One’s Ability as a Reciter, is a Good Deed
Aishah (rh) reported that the Messenger of Allah (sp) said:
“The person who is proficient in the Qur’an is with the Safarah (the Messengers or the Angels), the Kiram (those that are close to Allah), and the Bararah (those that are obedient to Allah). As for the person who reads the Qur’an, though it is difficult for him and though he stutters, he has two rewards.”167
This Hadeeth describes two kinds of people:
1) A Person Who Recites the Qur’an Well
The abovementioned Hadeeth contains glad tidings for those who went through a process of learning and practicing until they became skilled reciters of the Qur’an. Such people pronounce each letter properly, adhere to the rules of Tajweed (the rules of reciting the Qur’an properly), and are easily able to recall the Verses and chapters they have memorized. As a result of their efforts, they are told that they belong in the company of the Safarah, and the commentators of this Hadeeth have said that Safarah refers either to the Messengers of Allah or to the Angels (st). For like Messengers and Angels, skilled reciters of the Qur’an know the Qur’an by heart, convey it to others, and remember Allah (sp) frequently.168
2) A Person Who Receives Two Rewards for His Recitation of the Qur’an
Such a person stutters and finds it difficult to adhere to established rules of reciting the Qur’an properly. Despite his shortcomings, he is encouraged to recite the Qur’an. And so every Muslim, regardless of his ability to recite the Qur’an, receives a great reward from Allah (sp) for reciting the Qur’an, contemplating its meanings, and applying its teachings. As for those who make an effort but still find it difficult to recite the Qur’an, they receive two rewards, one for reciting the Qur’an and the other for the effort they make to do their best to recite the Qur’an in a correct manner.
Some people might take away from this Hadeeth the understanding that a person who recites the Qur’an poorly receives more reward that does a person who recites it skillfully and beautifully. But that, as Imam An-Nawawee (m) pointed out, is simply not true: “This Hadeeth does not mean that a person who stutters while reciting the Qur’an gets more reward than does a person who recites it skillfully; in fact, the latter is not only better than the former, but he also gets more rewards – that of being in the company of the Safarah, and many other rewards as well. The status of being with the Safarah is not mentioned for any other person, so how can someone who did not take the trouble of memorizing the Qur’an, of learning to recite it properly, and of reciting it frequently … be placed on an equal footing with someone who did all of those things?”169
166 Anwaar Al-Qur’an (pg. 111), and to Wa Rattilil-Qur’an Tarteela (pg. 15).
167 Muslim (798).
168 Saheeh Muslim with Sharh of An-Nawawee (6/85), and to Wa Rattilil-Qur’an Tarteela (pg. 19).
169 Saheeh Muslim with Sharh of An-Nawawee (6/326).
This is not to put down those who stutter when they recite the Qur’an; it is simply to say that a person who does not stutter is better. One must remember, after all, that a skillful reciter stuttered when he first learned the Qur’an. He then had to struggle and learn until he achieved proficiency, and until he became deserving of being likened to Messengers and Angels (st).170
What Muslim would want to live the rest of his life without being able to recite the Qur’an properly? In this regard, not every poor reciter is to blame. Some people have a natural stutter that they cannot overcome, and others, particularly those who are non-Arabs, find it difficult to pronounce certain letters of the Qur’an. Such people, who strive to improve but do not succeed, receive two rewards from Allah (sp), and they are not blameworthy in the least. That being said, some people use the abovementioned Hadeeth as an excuse not to learn how to recite the Qur’an. The reason for their failure to recite the Qur’an properly is not the result of being limited in their abilities, but is instead the result of laziness and not taking the time to improve. Most non-Arab Muslims find it difficult to pronounce certain Arabic letters, and yet, through practice and determination, they learn and become proficient reciters of the Qur’an. And so, yes, some people are blameworthy for stuttering while reciting the Qur’an, especially those who speak and read Arabic fluently but do not go to the trouble of learning how to recite the Qur’an; or those who studied Islam at a university level, but while they learned Islamic Jurisprudence, never bothered to learn how to recite the Qur’an properly.
Such people have not given the Qur’an its just due, and their poor recitation is a result of one of two possibilities: Either they neglected the Book of Allah at a young age, and then by the time they wanted to learn, the rules of recitation were too demanding for them to master; or they learned how to recite the Qur’an when they were young, but then they abandoned the Qur’an for many years. Their long estrangement from the Qur’an resulted in it being difficult for them to re-learn the rules of recitation. The people of the latter category, unless they repent and strive to improve themselves, are in danger of being among the people that are referred to in the following Verse:
وَقَالَ ٱل ه رسُولُ يَٰرَبِّ إِ ه ن قَوۡمِى ٱ ه تخَذُواْ هَٰذَا ٱلۡقُرۡءَانَ مَهۡجُورًٌ۬ا
“And the Messenger (Muhammad (s)) said: ‘O my Lord! Verily, my people deserted this Qur’an (neither listened to it nor acted on its laws and orders).’” (Qur’an 25: 30)
This Verse makes it clear that a Muslim, no matter what his circumstances, should never stop reciting the Qur’an. This applies both to proficient reciters and to poor reciters who use their weakness as an excuse not to recite the Qur’an. Like everything else in life, achieving proficiency in one’s recitation of the Qur’an, or at least gaining a degree of adequacy, can be achieved through practice and determination. One simply has to make a good intention and then strive to improve; if one does that, as is known by all those who have tried, Allah (sp) will make matters easy for him. After making an effort to improve one’s recitation, one can either hope for success or at least the achievement of two rewards.171
Section 4
The Virtues of Memorizing the Qur’an
In this section, Three Issues are Discussed:
First: The High Ranking of a Haafidh (i.e., a Person Who has committed the Entire Qur’an to Memory)
Second: A Haafidh is Placed Before Others Both in this World and in the Hereafter
170 At-Tidhkaar fee Afdalil-Adhkaar (pg. 83).
171 Anwaar al-Qur’an (pgs. 93-98).
Third: The Various Virtues of Being a Haafidh

In the early generations of Islam, people, for the most part, learned the Qur’an by committing it to memory. Allah (sp) said:
بَلۡ هُوَ ءَايَٰتُۢ بَيِّنَٰ ت فِى صُدُورِ ٱلهذِينَ أُوتُواْ ٱلۡعِلۡمَ “Nay, but they, the clear Ayat are preserved in the breasts of those who have been given knowledge” (Qur’an 29: 49).
Allah (sp) blessed this nation by making the hearts of its righteous members repositories of His Noble Book; it is as if in their hearts there are layers upon layers of scrolls upon which the Qur’an is written, so accurately have they committed the Qur’an to memory.
In a Qudsee Hadeeth, the Prophet (s) related that Allah (sp) said to him (s):
“Verily, I have sent you only in order to test you and to test (others) through you. And I have revealed to you a Book that is not washed off with water. You recite it both when you are awake and when you are asleep.” 172
That the Qur’an “is not washed off with water” means that it is preserved in the hearts of men and that it cannot be wiped off, erased, or destroyed; instead, it will remain until the end of time.173
Many people throughout history have succeeded in memorizing the entire Qur’an; they were able to do so because Allah (sp) made His speech easy for human beings to remember. Allah (sp) said:
وَلَقَدۡ يَ ه سرۡنَا ٱلۡقُرۡءَانَ لِلذِّكۡرِ فَهَلۡ مِن مُّ ه دكِ ر
“And We have indeed made the Qur’an easy to understand and remember, then is there any that will remember (or receive admonition)?” (Qur’an 54: 17)
Some non-Muslims might not comprehend how the Qur’an is easier to memorize than any other book, and yet most Muslims, though they might not understand the ‘how’ part, have experienced the ease with which the Qur’an is memorized. Some Muslims are able to read a page of the Qur’an only once or twice, and, though they are not known for any exceptional ability to retain knowledge, that is all they need to commit it to memory. This is especially the case for those who understand the Arabic language. That being said, one of the truly amazing aspects of the Qur’an being easy to memorize is the fact that a great many people who have memorized the Qur’an these days do not even speak the Arabic language. Though they do not understand more than a few words of the Qur’an, by the grace and mercy and help of Allah (sp), been able to commit all of it to memory. It is difficult to enumerate the number of Muslims that have memorized the entire Qur’an. We know there are great many of them – as has been the case throughout history – but the exact number we do not know.174
Imam Abul-Hasan Al-Maawardee (m) said, “One of the ways in which the Qur’an is a miracle is the ease with which it is memorized by people, regardless of the language they speak, for the Qur’an has been memorized even by a person who not only is unable to speak or understand Arabic, but also is a mute. No other divinely revealed Book is memorized to the degree that the Qur’an is memorized,
172 Muslim (2865).
173 Saheeh Muslim with Sharh of An-Nawawee (17/204)
174 Kaifa tatawajjahu Ilal-‘Ulum Wal-Qur’an Al-Kareem Masdaruha by Dr. Noorud-Deen ‘Atr (pgs. 83, 84).
which is one of the various ways in which Allah, by His grace, has made it superior to every other Book that He has revealed.”175
Whenever the opportunity presented itself to him, the Prophet (s) encouraged the Companions (rp) to memorize the Noble Qur’an. In fact, in various ways he treated people differently based on how much Qur’an they had committed to memory. So, for instance, he (s) would give the banner of an army to the soldier that had the most Qur’an memorized. Also, if he sent out a military unit, he would appoint as its leader the one who had the most Qur’an memorized. And most Muslims know that the Imam for prayer should be the person who knows the most Qur’an. Even when certain Companions (rp) died, the Prophet (s) treated them differently based on their knowledge of the Qur’an, for he would place first in the side compartment of a shared grave the Companion (r) who had the most Qur’an memorized.
Finally, the Prophet (s) stipulated that, if a man wanted to get married, he had to give his wife some dowry (Mahr), which could be in the form of gold, silver, a ring, etc. But on certain occasions, if a man did not have any wealth to give his wife-to-be, the Prophet (s) would marry him off to her based on the Qur’an he had committed to memory; or in other words, the Qur’an he had committed to memory was considered his dowry, for it was understood that he was going to teach it to her. Our discussion on memorizing the Qur’an revolves around the following three issues.
First:
First: The High Ranking of a Haafidh (i.e., a Person Who has committed the Entire Qur’an to Memory)
The word Haafidh is a well-known term to Muslims – to non-Arab and Arab Muslims alike – and it refers to someone who has committed the entire Qur’an to memory. When the believers will enter Paradise, a Haafidh will achieve special honors, one of them being that he will rise above others towards the higher stations of Paradise. Abdullah bin Amr (r) reported that the Messenger of Allah (s) said:
“It will be said to a person of the Qur’an, ‘recite and ascend, and recite slowly, carefully enunciating each letter, just as you used to do in the world. For indeed, your station (in Paradise) will be the height you reach when you have recited your last Verse.’”176
This Hadeeth refers specifically to one who has memorized the Qur’an, and not to one who reads it from a copy of the Qur’an. Ibn Hajar Al-Haitamee (m) said, “The said narration refers to a person who has committed the Qur’an to memory, and not to a person who reads it from a copy of the Qur’an. This is so because people are the same when it comes to reading from a copy of the Qur’an; the question of less and more does not come into play. People do vary, however, in regard to how much Qur’an they have memorized; the differences between them are quantifiable, and so their stations in Paradise differ based on how much Qur’an they have committed to memory.”177
We must keep in mind, however, that, in order to achieve the honor that is described in the abovementioned Hadeeth, certain conditions must be fulfilled. Al-Albaanee (m) pointed out those conditions when he said, “This Hadeeth clearly establishes the superiority of a person who has committed the entire Qur’an to memory, but still, such a person has to fulfill an important condition, namely, that he memorized the Qur’an for the sake of Allah (sp) and not for worldly gain, such as the
175 ‘Alaam An-Nubuwwah (pg. 69).
176 Abu Dawood (1464). And in Saheeh Abu Dawood, Al-Albanee said, Hasan Saheeh (1300).
177 Al-Fataawa Al-Hadeethiyyah (pg. 156).
earning of a dinar or dirham. For it must be remembered that the Prophet (s) said: ‘Most of the hypocrites from my nation are reciters (of the Qur’an).’178
The people of the Qur’an are a special breed. For, as At-Teebee pointed out, ‘Recitation of the Qur’an is for them what glorifying Allah is for the Angels. Nothing turns them away from the fulfilling act of reciting the Qur’an; in fact, there is nothing they enjoy more or find more fulfilling than reciting the Qur’an.’”179
Second:
A Haafidh is Placed Before Others Both in this World and in the Hereafter
1) A Haafidh is Most Deserving of being Chosen to Lead Others
A Haafidh, or even someone who is very knowledgeable of the Qur’an, deserves to be honored and placed ahead of others. Consider the story of Abdur-Rahmaan bin Abzaa Al-Khuzaa’ee (r). He was one of the youngest Companions (rp) of the Messenger of Allah (sp), and he was the Maulaa, or freed slave, of Naafai bin Abdul-Haarith.180 Because he was a freed slave, AbdurRahmaan did not enjoy many of the advantages that were enjoyed by other members of society, people who had wealth, honor, status, and strong family ties. Nonetheless, he lived, by the grace and mercy of Allah (sp), not during the days of pre-Islamic ignorance, when he would have been oppressed and made to do hard labor, but during the golden years of Islam. As such, because of his qualifications, he rose to the rank of governor and ruled over an entire region, an achievement that was unheard of just a decade earlier.
‘Aamir bin Waathilah reported that Naafai bin Al-Haarith met Umar bin Al-Khattaab (rp) at Usfaan. The two were well-acquainted with one another, for Umar had appointed him governor of Makkah. Umar (r) asked him, “Who did you appoint as governor of the people of Al-Waadee (during your absence)?” Naafai replied, “AbdurRahmaan Ibn Abzaa.” Umar (r) asked, “And who is Ibn Abzaa?” Naafai said, “He is one of our freed slaves.”
Thinking that AbdurRahmaan bin Abzaa was probably unqualified for the job, given that he had been a slave, Umar (sp) said, “You have appointed over them a freed slave?” Naafai replied, “Verily, he is a reciter of the Book of Allah (the Possessor of Might and Majesty), and he is a scholar of Islamic Inheritance Law.” Amazed at how AbdurRahmaan (r) went from being a slave to the governor of Makkah, Umar (r) recalling what he once heard from the Prophet (s), exclaimed, “Lo! Indeed your Prophet (s) said: ‘Verily, Allah raises people with this Book, and with it, He lowers others.’”181
One cannot understate what Islam did for the poor and weak members of Arab society, for here was a man who did not have wealth, status, or a noble lineage. According to the standards of worldly people, he was probably considered to be one of the lowest ranking members of society. But according to the standards of Islam and of the Qur’an, he was one of the noblest members of society. The Quran raised him from the status of a freed slave to that of a governor. And his knowledge of the Qur’an qualified him for the job of ruling over others and acting as a judge over them. If two rich men quarreled with one another over some money, his word was final, and his judgment was binding upon them.
As for Umar (r), he only had to hear about Abdur-Rahmaan’s qualifications before he began to recognize his status as a scholar of the Qur’an; furthermore, Umar (r) approved of Naafai’s appointment and even pointed out why AbdurRahmaan (r) was deserving of the job:
178 Ahmad in Al-Musnad (2/175), and the editors of Al-Musnad wrote, ‘Its chain is authentic.’ (11/213). And Al-Albaanee included this Hadeeth in his compilation “As-Silsilah As-Saheehah.” (2/386).
179 ‘Aun Al-Ma’bood (4/237,238).
180 Al-Isaabah (4/149), At-Taqreeb (1/472), and Siyar ‘Alaam An-Nubalaa (3/201).
181 Muslim (817).
‘Verily, Allah raises people with this Book, and with it, He lowers others.’182
2) A Haafidh is the Most Deserving of People to Lead Others in Prayer
Abu Masood Al-Ansaaree (r) reported that the Prophet (s) said: “Let he who has the most knowledge of the Book of Allah lead the people (in prayer)”183
The high-ranking of a Haafidh is most clearly seen when, for instance, hundreds of people attend congregational prayer and he, by virtue of the fact that he has committed the entire Qur’an to memory, is chosen to lead them in prayer.
3) In Matters of Importance, a Haafidh Should be one of the First People to be Consulted
Ibn Abbaas (r2) said, “The Qurraa (the reciters of the Qur’an, the people who had the Qur’an memorized) would be members of Umar’s gathering (during his caliphate), and they were the people with whom he consulted (regarding matters of importance), regardless of whether they were old (above forty) or young.”184
4) A Haafidh is Given Precedence in Shared Graves
Jaabir bin Abdullah (r) related that, following the Battle of Uhud, the Prophet (s) decided to bury fallen Muslim soldiers in shared graves, with a ratio of two men per one grave. For each grave, the Prophet (s) had to choose which Muslim to place first in the side compartment that was dug out inside of the grave. And so for each grave, he would ask his Companions (rp), “Which of these two learned more of the Qur’an?”
If one of the two men was pointed out to him, he would place him first in the side compartment of the grave. And he would then say: “I am a witness over these (men) on the Day of Resurrection.”185
If the Prophet (s) ranked the dead based on what they knew of the Qur’an, it is only fitting, or even more fitting, that those who are alive should be ranked based on the same criteria.
وَفِى ذَٲلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ
“And for this let (all) those strive who want to strive (i.e., hasten earnestly to the obedience of Allah).” (Qur’an 83: 26)
Third:
The Various Virtues of Being a Haafidh
1) Being the “People of Allah”
We are all slaves unto Allah (sp), but there are some Muslims among us who are close to him: They are his Auliyaa, or his close obedient slaves. Then there is another category of people. They are His
182 Anwaar Al-Qur’an (pg. 248).
183 Muslim (673).
184 Bukhaaree (642).
185 Bukhaaree (1353).
“people” and His chosen, closest slaves. Anas bin Maalik (r) reported that the Messenger of Allah (s) said:
“Verily, Allah has His people among mankind.”
The Prophet’s Companions (rp) asked, “And who are they?” The Prophet (s) said:
“They are the people of the Qur’an. They are Allah’s people, and they are the ones that are closest to Him.”186
First, it must be understood that we cannot make comparisons to Allah (sp), for to Him belongs the highest example: He is above all of his creation, and there is nothing like unto Him. But for the purpose of understanding the implications of this Hadeeth, imagine a rich or famous man who says, “These are my people.” He is referring to a select group of people he has chosen to keep close to him. To be sure, given that he is rich, he will shower them with gifts and love. What will be the case, then, when Allah (sp) chooses the people of the Qur’an to be His “people”? Imagine, given that He is the Most Generous One, the blessings He (sp) will shower upon the people of the Qur’an. As for the Hereafter, He (sp) will give them more than they could have ever hoped or asked for.
2) A Haafidh is Among Those Who have been Given Knowledge
In the following Verse, Allah (sp) praised those Muslims who have committed the Qur’an to memory, describing them as being people “who have been given knowledge”:
بَلۡ هُوَ ءَايَٰتُۢ بَيِّنَٰ ت فِى صُدُورِ ٱلهذِينَ أُوتُواْ ٱلۡعِلۡمَ “Nay, but they are clear Ayat are preserved in the breasts of those who have been given knowledge” (Qur’an 29:49).
Allah (sp) guaranteed to preserve the Qur’an until the end of time. And one of the ways in which He makes sure the Qur’an remains preserved is guiding many members of this nation to store the entire Qur’an in their hearts. That in itself - i.e., being a means by which the Qur’an remains preserved – is a great honor for a Muslim. Therefore, the Qur’an is preserved both on paper and in the breasts of men. Just suppose that even the slightest vowel change was mistakenly added to the Qur’an on paper, so many Muslims have memorized the Qur’an that that mistake would not be able to find a way to their hearts; furthermore, it would be quickly found out and corrected.
3) The Hellfire will not Burn Those Who have the Qur’an Memorized
Every Muslim wishes more than anything else to be saved from the torment of the Hellfire and to be admitted into the gardens of Paradise. Those that have committed the Qur’an to memory will have at least the first part of that wish fulfilled. They will be saved from the Hellfire because of what is in their breasts - the Noble Qur’an. Uqbah bin Aamir (r) reported that the Messenger of Allah (s) said:
“Had the Qur’an been in a skin container (i.e., a container made of hide or skin), the Hellfire would not be able to consume it.”187
Or in other words: Had a skin container been given the ability to store the Qur’an, the Hellfire would not touch it based on its proximity to and contact with the blessed Qur’an. Imagine, then, a believer who takes it upon himself to memorize the Qur’an, to store it in his mind, and to constantly review and recite it. Thus what would have applied to the skin container certainly applies to him, In Sha Allah (Allah Willing).
186 Ibn Maajah (215), and, in Saheeh Sunan Ibn Maajah, Al-Albaanee declared this Hadeeth to be authentic (178).
187 Ahmad (3/155), and, in Saheeh Al-Jaami’, Al-Albaanee ruled that it is a Hasan (acceptable) narration (2/953).
Section 5
The Virtues of Applying the Teachings of the Qur’an

To be sure, the greater goal of every Muslim vis-à-vis the Qur’an should be to apply its teachings, by obeying its commands, staying away from its prohibitions, and making it the overall blueprint of one’s life on an individual, a familial, and a societal level. As much as a person recites the Qur’an, he will not receive a complete reward until he applies what he recites, by bringing the teachings of the Qur’an into the realm of practical application. Allah (sp) said:
ٱلهذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَتۡلُونَهُ حَ ه ق تِلَوَتِهِ “Those to whom We gave the Book (or those to whom We have given the Book) recite it as it should be recited)” (Qur’an 2:121)
To “recite the Qur’an as it should be recited" means to obey its orders and follow its teachings.188 Throughout history, no one has better applied the teachings of the Qur’an, both outwardly and inwardly, than the Prophet (s), whom Allah (sp) praised by saying about his character:
وَإِ ه نكَ لَعَلَىٰ خُلُ ق عَظِي م
“And verily, you (O Muhammad (s)) are on an exalted standard of character.” (Qur’an 68: 4)
Aishah (rh) clarified the meaning of this Verse when Saad bin Hishaam bin Aamir asked her, “O Mother of the Believers, inform me about the character of the Messenger of Allah (s).” She said, “Do you not recite the Qur’an?” He said, “Yes.” She said, “Then, verily, the character of the Prophet of Allah was the Qur’an.”189 As An-Nawawee (m) pointed out, this means that the Prophet (s) applied the teachings of the Qur’an, adopted the manners that are extolled in the Qur’an, learned from its lessons and stories, applied its laws, contemplated its meanings, and recited it as it should be recited.190 In short, the Prophet (s) was a practical manifestation of the Qur’an. Or in other words, he was a walking, talking version of the Qur’an.
In his Tafseer of the abovementioned Verse, Ibn Katheer (m) said, “Applying the teachings of the Qur’an...became a part of his nature and an integral part of his character.” 191
The deeper meanings and secrets of the Qur’an are perceived only by those who apply its teachings and transform its meanings into real world application. Those meanings and secrets remain hidden to people who recite the Qur’an in a ritual manner, seeking to be blessed thereby, but not willing to learn and act; and the same goes for those who treat the study of the Qur’an as an academic endeavor, thinking that the Qur’an should be studied because, for instance, it is part of our “Arab heritage.”
The reward one receives from Allah (sp) is commensurate with the degree to which one applies the Qur’an’s teachings. Suppose that a man memorizes all of the laws of his country but then clearly commits a crime and shows no regard for the law. Will his knowledge of his country’s laws benefit him in the least? The answer to this question is an obvious and a resounding, no. But then why do
188 Tafseer At-Tabaree (1519).
189Muslim (746).
190 Saheeh Muslim with Sharh of An-Nawawee (5/268).
191 Tafseer Ibn Katheer (8/164).
some Muslims think that, in spite of their knowledge of the Qur’an, or in spite of the many Chapters of the Qur’an they have committed to memory, they can act contrary to laws of the Qur’an with impunity?
Recitation of the Qur’an and the application of its teachings must go hand in hand; otherwise – if one does the former to the exclusion of the latter – one is heading down a dark path that leads to severe torment in the Hereafter.
How does a Muslim benefit if he memorizes Chapter An-Noor in its entirety and consequently knows the punishment of a fornicator, but then goes right ahead and fornicates – and we seek refuge in Allah from being such a person. Will the fact that he has memorized Chapter An-Noor save him from being punished? This question, understood in a broader sense, is one that each one of us should contemplate. Our knowledge must be followed by action; otherwise, we put ourselves in great danger of being punished with the Hellfire.192
Some of us read the Tafseer of an entire section (Juzz) of the Qur’an in one sitting; and while studying the Tafseer is a laudable endeavor, we must learn to strike a balance between learning and applying what we learn. Consider the manner in which the Prophet’s Companions (rp) studied the Qur’an: Al-Amash related from Abu Waail that Ibn Masood (r) said, “If a man among us learned ten Verses, he would not go beyond them until he knew their meanings and applied the teachings they contained.”193
The Virtues of Applying the Qur’an’s Teachings
The greatest reward awaiting a person who applies the Qur’an’s teachings is Paradise. And yet, since Muslims apply the Qur’an at different levels – with some being better than others – it is only fitting that there be different levels in Paradise. Allah (sp); said:
وَلِڪُ ل دَرَجَٰ ت مِّ ه ما عَمِلُو اۚ وَمَا رَبُّكَ بِغَٰفِ ل عَ ه ما يَعۡمَلُونَ
“For all there will be degrees (or ranks) according to what they did. And your Lord is not unaware of what they do” (Qur’an 6: 132)
Another major reward one receives for applying the Qur’an’s teachings is being blessed with a good life in this world. Allah (sp) promised that reward in Verse number 97 of Chapter An-Nahl:
مَنۡ عَمِلَ صَٰلِحًٌ۬ا مِّن ذَڪَ ر أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِ ن فَلَنُحۡيِيَ ه نهُ
ًٌ۬ حَيَوٰةًٌ۬ طَيِّبَة وَلَنَجۡزِيَ ه نهُمۡ
أَجۡرَهُم بِأَحۡسَنِ مَا ڪَانُواْ يَعۡمَلُونَ
“Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision, and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e., Paradise in the Hereafter).” (Qur’an16:97)
The rewards for applying the Qur’an’s teachings are at once many and varied; some of them are given out in this world, and others, in the Hereafter. The following are just a few examples.
1) Guidance
Allah (sp) said:
فَبَشِّرۡ عِبَادِ
ٱلهذِينَ يَسۡتَمِعُونَ ٱلۡقَوۡلَ فَيَ ه تبِعُونَ أَحۡسَنَهُ أُوْلَٰٰٓ ٮكَ ٱلهذِينَ هَدَٮٰهُمُ ٱ ه للَّ وَأُوْلَٰٰٓ ٮكَ هُمۡ أُوْلُواْ
ٱلَۡۡلۡبَٰبِ
192 Anwaar Al-Qur’an (pg. 211).
193 Muqaddimah Tafseer Ibn Katheer (1/36); the scholars who studied the Hadeeth narrations that are mentioned in Tafseer Ibn Katheer said that the chain of this narration is good.
“So announce the good news to My slaves, those who listen to the Word and follow the best thereof, those are (the ones) whom Allah has guided and those are men of understanding” (Qur’an 39: 17, 18) In this Verse, Allah (sp) informs those who apply the Qur’an’s teachings that, of all of the people on earth, they are the ones who are truly guided and are on the Straight Path that leads to Paradise. But this Verse says something more, it intimates to the people of the Qur’an that, not only are they upon true guidance, but also they will neither go astray in this world nor suffer misery or wretchedness in the Hereafter.
2) Mercy
Allah (sp) said:
وَهَٰذَا كِتَٰ ب أَنزَلۡنَٰهُ مُبَارَ ك فَٱ ه تبِعُوهُ وَٱ ه تقُواْ لَعَلهكُمۡ تُرۡحَمُونَ
“And this is a blessed Book (the Qur’an) which We have sent down. So follow it and fear Allah, (i.e., do not disobey His orders), that you may receive mercy (Qur’an 6: 155).
We all want to be the recipients of Allah’s Mercy. In this Verse, we are told that the fastest and shortest way to achieve Allah’s Mercy is to follow the teachings of His Book.
Allah’s Saying that “you may receive mercy” is an explicit promise that Allah (sp) makes to His slaves; and yet, it also suggests an implicit warning: That, if they do not follow the teachings of the Qur’an, they will be punished both in this life and in the Hereafter.
3) Success and Happiness Both in this World and in the Hereafter
Allah (sp) said:
فَٱلهذِينَ ءَامَنُواْ بِهِ وَعَ ه زرُوهُ وَنَصَرُوهُ وَٱ ه تبَعُواْ ٱلنُّورَ ٱلهذِىٰٓ أُنزِلَ مَعَهُ أُوْلَٰٰٓ ٮكَ هُمُ
ٱلۡمُفۡلِحُونَ
“So those who believe in him(Muhammad (s)), honor him, help him, and follow the light (the Qur’an) which has been sent down with him, it is they who will be successful.” (Qur’an 7: 157)
In this Verse, the Qur’an is likened to light, in the sense that it removes the darkness of ignorance; and only the truth can be seen in the light of the Qur’an. Also, a follower of the Qur’an is likened to a man who travels by night; if a light appears before him, he heads in its direction, knowing for certain that at the point of the light he will gain safety from the dangers that surround him in the darkness of the night. It is compulsory upon every Muslim to seek out the light of the Qur’an, to believe in it, to apply its commands, to stay away from its prohibitions, and to learn important lessons from its stories and parables. If a person stays away from the light of the Qur’an, he will wander in darkness and fall prey to sin, temptation, doubt, and even, if he strays too far, disbelief.194
4) Expiation of Sins and Having One’s Situation in Life Improved
Allah (sp) said:
وَٱلهذِينَ ءَامَنُواْ وَعَمِلُواْ ٱل ه صٰلِحَٰتِ وَءَامَنُواْ بِمَا نُزِّلَ عَلَىٰ مُحَ ه م د وَهُوَ ٱلۡحَقُّ مِن ه ربِّہِمۡ كَ ه فرَ عَنۡہُمۡ سَيِّلَاتِہِمۡ وَأَصۡلَحَ بَالَهُمۡ
“But those who believe and do righteous good deeds, and believe in that which is sent down to Muhammad (s), for it is the truth from their Lord, He will expiate from them their sins, and will make good their state.” (Qur’an 47: 2)
Allah’s Saying “He will expiate from them their sins” applies to both small and major sins. If, by applying the Qur’an’s teachings, their sins are expiated, they will be saved from punishment both in
194 Adwaa Al-Bayaan (7/80), and At-Tahreer Wat-Tanweer (8/319).
this life and in the Hereafter.195 It is held by some scholars that He will expiate from them their sins” means that, by virtue of their faith and their good deeds, Allah (sp) will hide for them their previous disbelief and their sins, a favor that He (sp) will bestow upon them because they changed their ways and repented from their past mistakes.196
A second reward in this Verse is mentioned as well: Allah (sp) will make good the state or situation of people who apply the Qur’an’s teachings. This means that, in this world, He (sp) will make good their affairs for them, and that, in the Hereafter, He will admit them into Paradise, wherein they will abide for eternity.197 According to another interpretation, Allah’s Saying “will make good their state” means that He (sp) will make good for them their religion, their worldly affairs, their hearts, their deeds, and every aspect of their lives.198
At any rate, Allah’s Saying “will make good their state” seems to have broad implications; what is certain is the fact that, if Allah makes “good the state” of a person, that person will achieve inner peace, tranquility, and strong faith in Allah (sp). And the main reason for that reward is that they:
ٱ ه تبَعُواْ ٱلۡحَ ه ق مِن ه ربِّہِمۡ “Followed the truth from their Lord.” (Qur’an 47: 3)
Part 3
The Rights of the Qur’an Over Muslims
This part consists of seven Sections:
Section One: Having Faith in the Qur’an
Section Two: Preserving and Honoring the Qur’an
Section Three: Reciting the Qur’an
Section Four: Contemplating the Verses of the Qur’an
Section Five: Applying the Qur’an’s Teachings
Section Six: Having Good Manners with the Qur’an
Section Seven: Inviting Others to Learn the Qur’an
195 Tafseer As-Sa’dee (1/784).
196 Al-Kashshaaf (4/319).
197 Tafseer At-Tabaree (26/39).
198 Tafseer As-Sa’dee (1/784)
Section One:
Having Faith in the Qur’an
To have faith in the Noble Qur’an and all that is in it; to believe that the Qur’an is Allah’s speech, which was revealed to the Messenger of Allah (s); and to have faith in the fact that, not only is the Qur’an unchanged, but also it will remain unchanged until the Day of Resurrection – these, above all else, are the rights that the Qur’an has over us. Allah (sp) said:
يَٰٰٓأَيُّہَا ٱلهذِينَ ءَامَنُوٰٓاْ ءَامِنُواْ بِٱ ه للَِّ وَرَسُولِهِ وَٱلۡكِتَٰبِ ٱلهذِى نَ ه زلَ عَلَىٰ رَسُولِهِ وَٱلۡڪِتَٰبِ ٱلهذِىٰٓ أَنزَلَ مِن قَبۡلُ “O you who believe! Believe in Allah and His Messenger and the Book (the Qur’an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)” (Qur’an 4: 136).
When a patient goes to the hospital, it is of utmost importance that he has a good rapport with his doctor and that he trusts in his skills, his education, and his ability to both diagnose an ailment and to prescribe its proper treatment. Without that trust, the patient will not take all of his doctors advice seriously, and, consequently, he will not fully benefit from his prescribed treatment. The same, albeit regarding an even more important matter, applies to a Muslim. If he wants to truly benefit from the Qur’an, he must, above all else, have faith in it, as is indicated in the following Verse:
وَٱلهذِينَ يُؤۡمِنُونَ بِمَآٰ أُنزِلَ إِلَيۡكَ وَمَآٰ أُنزِلَ مِن قَبۡلِكَ
“And who believe in which has been sent down (revealed) to you (Muhammad (s)) and in which were sent down before you”. (Qur’an 2: 4).
ءَامَنَ ٱل ه رسُولُ بِمَآٰ أُنزِلَ إِلَيۡهِ مِن ه ربِّهِ وَٱلۡمُؤۡمِنُونَ “The Messenger (Muhammad (s)) believes in what has been sent down to him from his Lord, and (so do) the believers.” (Qur’an 2: 285)
There are two parts to having faith in the Qur’an. The first has to do with a feeling of certainty that settles in the heart, and the second involves confirming that feeling of certainty with action. As for the former, Allah (sp) said:
قُولُوٰٓاْ ءَامَ ه نا بِٱ ه للَِّ وَمَآٰ أُنزِلَ إِلَيۡنَا
“Say (O Muslims): ‘We believe in Allah and that which has been sent down to us” (Qur’an 2:136)
And as for the latter, Allah (sp); said:
ٱلهذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَتۡلُونَهُ حَ ه ق تِلَوَتِهِ أُوْلَٰٰٓ ٮكَ يُؤۡمِنُونَ بِهِ “Those to whom We gave the Book recite it (i.e., obey its orders and follow its teachings) as it should be recited (i.e., followed), they are the ones that believe therein.” (Qur’an 2: 121)
Section Two:
Preserving and Honoring the Qur’an
That we preserve and honor the Qur’an are two of the most important rights that the Qur’an has over us. In fact, the order to fulfill those two rights was the gist of the Prophet’s (s) last will and testament. Talhah said, “I asked Abdullah bin Abee Aufaa, ‘Did the Prophet (s) leave behind a final will and testament?’ He said, ‘No’. Then I said, ‘People have been ordered to leave behind a final will and testament, so why then did he not do so?’ Abdullah said, ‘In his final will and testament, he advised (us) to adhere to and follow the Book of Allah’”.199 When Abdullah bin Abee Aufaa at first said, ‘No’, what he meant was that the Prophet (s), in his final will and testament, did not discuss the distribution of his estate or the appointment of his Khaleefah; instead, he left behind one last command: That we should adhere to and follow the Qur’an. Given our modern-day understanding of wills and final testaments, some readers might be confused by the contents of the Prophet’s final will and testament. This confusion should disappear when the reader understands that, in Islam, a final will and testament consists not just of the details of a person’s financial standing – his outstanding debts, the amount (though it may not exceed one third of his estate) he wishes to give to charity, an inventory of his assets, etc. – but also of the final advice and counsel he leaves to his relatives and fellow Muslims that survive him. In the Prophet’s final will and testament, he focused on the latter to the complete exclusion of the former.
Perhaps the reason why he limited the focus of his final testament to one issue is the fact that the Qur’an is supremely important in the lives of human beings: it, sometimes explicitly and sometimes through the deeper meanings of its Verses, contains an “explanation of all things.”200
The Prophet (s) ordered us to adhere to and follow the Book of Allah. This means that we should honor and protect the Qur’an, by not taking it, for instance, to enemy lands; by applying its commands and staying away from its prohibitions; by reciting it frequently; by learning it; and by teaching it to others. Therefore, protecting the Qur’an is not limited to the act of placing copies of the Qur’an on shelves instead of on the floor. One honors the Qur’an by applying its teachings, and not by hanging its Verses around one’s neck or on the wall of one’s home.
We should respect and honor the Qur’an, and not just by kissing it or by putting it in an appropriate place; but rather respecting and honoring the Qur’an extend to other more important displays of respect - such as being fearful and contemplative while reciting the Qur’an, listening to its recitation; applying its commands; and staying away from its prohibitions.
Section Three:
Reciting the Qur’an
In many Verses of the Qur’an, Allah (sp) has ordered us to recite His Book; for instance, in Chapter Al-Kahf, Allah (sp) said:
وَٱتۡلُ مَآٰ أُوحِىَ إِلَيۡكَ مِن ڪِتَابِ رَبِّكَ لََ مُبَدِّلَ لِكَلِمَٰتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلۡتَحَدًٌ۬ا
“And recite what has been revealed to you (O Muhammad (s)) of the Book (the Qur’an) of your Lord (i.e., recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.” (Qur’an 18: 27)
199 Bukhaaree (5022).
200 Fathul-Baaree Sharh Saheeh Al-Bukhaaree (5/443).
Even if the wording of this Verse indicates that Allah (sp) is addressing His Messenger (s), the fact remains that, by extension, He (sp) is also addressing His Messenger’s followers – a point that is confirmed by the wording of the following Verse:
فَٱقۡرَءُواْ مَا تَيَ ه سرَ مِنۡهُ “So recite of the Qur’an as much as may be easy for you.” (Qur’an 73:20)
It is important to note that “you” in this Verse is mentioned in the plural, so it is as if Allah (sp) is saying: “So all of you recite as much of the Qur’an as may be easy for you.”
Based on the above, one of the rights that the Qur’an has over us is for us to recite it; in fact, elsewhere in the Qur’an, we are instructed to recite it both when we are healthy and when we are sick; when, in general, we are busy earning our livelihood, and when we have free time; when we fight in wars, and when we are living during a period of peace and safety. Allah (sp) said:
عَلِمَ أَن سَيَكُونُ مِنكُم ه مرۡضَىٰ وَءَاخَرُونَ يَضۡرِبُونَ فِى ٱلَۡۡرۡضِ يَبۡتَغُونَ مِن فَضۡلِ
ٱ ه للَّۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱ ه للَّ فَٱقۡرَءُواْ مَا تَيَ ه سرَ مِنۡهُ “He knows that there will be some among you sick, others traveling through the land, seeking of Allah’s Bounty, yet others fighting in Allah’s Cause. So recite as much of the Qur’an as may be easy for you.” (Qur’an 73:20)
Section Four:
Contemplating the Verses of the Qur’an
One is defeating the true purpose of reciting the Qur’an when one recites it many times over without paying any attention to its meanings. As such, it is better to reflect, ponder, and slowly recite a small number of Verses than it is to recite quickly – as if one is skimming over what he is reading – a great many Verses. This is because our main aims of reading the Qur’an are to understand, contemplate, and act.
If one is always reciting the Qur’an quickly, one very likely contemplates only a little, if anything at all, the Verses he comes across. Therefore, just as walking is a means of arriving at one’s destination, reciting the Qur’an in a slow, deliberate manner is a necessary step towards understanding and contemplating the Qur’an’s meanings.
In the following Verse, Allah (sp) censures those who do not contemplate the Qur’an’s meanings:
أَفَلَ يَتَدَ ه برُونَ ٱلۡقُرۡءَانَ أَمۡ عَلَىٰ قُلُو ب أَقۡفَالُهَ آٰ
“Do they not then think deeply in the Qur’an, or are their hearts locked up (from understanding it)” (Qur’an 47: 24)
A radio that plays the recitation of the Qur’an does not, because it is an inanimate object, understand any of the Verses it plays. For all effective purposes, a person becomes like that radio when he doesn’t understand the Verses he recites. Without a doubt, the primary purpose of the Qur’an is not to be recited, but to be understood. Reciting the Qur’an is a means of achieving that purpose, a reality that is pointed out in various Verses of the Qur’an; for instance, Allah (sp) said:
كَذَٲلِكَ يُبَيِّنُ ٱ ه للَُّ لَڪُمۡ ءَايَٰتِهِ لَعَلهكُمۡ تَعۡقِلُونَ
“Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.” (Qur’an 2: 242)
In another Verse, Allah (sp) said:
كَذَٲلِكَ نُفَصِّلُ ٱلَۡۡيَٰتِ لِقَوۡ م يَتَفَڪهرُونَ
“Thus do We explain the Ayat (proofs, evidences, Verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect.” (Qur’an 10: 24)
And in yet another Verse, He (sp) said:
إِ ه نآٰ أَنزَلۡنَٰهُ قُرۡءَٲنًا عَرَبِ يا لهعَلهكُمۡ تَعۡقِلُونَ
“Verily, We have sent it down as an Arabic Qur’an in order that you may understand.” (Qur’an 12:2)
If a person hears with his ears but not with his mind, or looks with his eyes but not with his heart, or speaks with his tongue without understanding the words he utters, he is, for all effective purposes, deaf, dumb, and blind. Allah (sp) said:
وَمِنۡہُم ه من يَنظُرُ إِلَيۡكَ أَفَأَنتَ تَہۡدِى ٱلۡعُمۡىَ وَلَوۡ كَانُواْ لََ يُبۡصِرُونَ
“And among them are some who look at you, but can you guide the blind, even though they see not” (Qur’an 10:43)
This Verse clearly indicates that listening to the Qur’an is not a goal in and of itself, but is instead a means to a goal. Consider the polytheists of Makkah: They would listen to the Qur’an, but then they would leave, without changing their thinking or their demeanor in the least. What is truly troubling about what I just said is that many Muslims today are no different; so, in a way, they are like the Quraish: They listen to the Qur’an everyday on the radio, but then they do not change at all; a business swindler continues to swindle, a liar continues to lie, a usurer continues to deal with usury, and an evildoer continues to practice lewd and wicked acts. And so, for some Muslims, listening to the Qur’an is nothing more than a habit or a custom. Allah (sp) censured the polytheists of Makkah, for they listened to the Qur’an without acknowledging their errors or changing their ways.201 Allah (sp) said:
سَأَصۡرِفُ عَنۡ ءَايَٰتِىَ ٱلهذِينَ يَتَكَ ه برُونَ فِى ٱلَۡۡرۡضِ بِغَيۡرِ ٱلۡحَقِّ
“I shall turn away from My Ayat (Verses of the Qur’an, signs) those who behave arrogantly on the earth, without a right.” (Qur’an 7:146)
In his Tafseer of this Verse, Sufyaan bin Uyainah (m) said that “I shall turn away from My Ayat” (Verses of the Qur’an)” means: “I shall take away from them their ability to understand the Qur’an.”202
Section Five:
Applying the Qur’an’s Teachings
Applying the Qur’an’s teachings is like a pinnacle in relation to the other rights of the Qur’an; in fact, it is the very reason why the Qur’an was revealed:
201 Yu’allimuhul-Kitaab At-Ta’aamul Ma’al-Qur’an (pgs. 20, 21).
202 Al-Itqaan fee ‘Uloom Al-Qur’an (2/480).
وَهَٰذَا كِتَٰ ب أَنزَلۡنَٰهُ مُبَارَ ك فَٱ ه تبِعُوهُ وَٱ ه تقُواْ لَعَلهكُمۡ تُرۡحَمُونَ
“And this is a blessed Book (the Qur’an) which We have sent down, so follow it and fear Allah (i.e., do not disobey His Orders), that you may receive mercy (i.e., saved from the torment of Hell).” (Qur’an 6: 155)
One of the greatest faults of the Jews was that they deemed it sufficient to listen to and recite the Torah without applying its teachings. It is because of this shortcoming that Allah (sp) likened them to donkeys:
مَثَلُ ٱلهذِينَ حُمِّلُواْ ٱل ه توۡرَٮٰةَ ثُ ه م لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢ اۚ بِئۡسَ مَثَلُ ٱلۡقَوۡ مِ
ٱلهذِينَ كَ ه ذبُواْ بِلَايَٰتِ ٱ ه للَّۚ وَٱ ه للَُّ لََ يَہۡدِى ٱلۡقَوۡمَ ٱل ه ظٰلِمِينَ
“The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e., to obey its commandments and to practice its legal laws), but who subsequently failed in those (obligations), is the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, Verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimum (polytheists, wrong-doers, disbelievers, etc.).” (Qur’an 62:5)
Jews were entrusted with the duty of applying the Torah’s teachings, a duty that they failed to fulfill. Yes, they did read the Torah, but they didn’t apply its laws and teachings. Their situation, therefore, was very similar to that of a donkey upon which heaps of books are loaded: as a result of carrying them, it gets tired, but it does not benefit from their contents.203
Commenting on the abovementioned Verse, Ibn Al-Qayyim (m) said, “Even if this example was meant for Jews, it applies equally, in terms of its implications, to those who are entrusted with the duty of applying the teachings of the Qur’an but then fail to fulfill that duty.”204
Abu Ad-Dardaa (r) said, “Once, we were with the Prophet (s) when he fixed his gaze at the sky and then said, ‘This is around the time when knowledge will be taken away quickly from the people...’”
Ziyaad bin Labeed Al-Ansaaree said, “How will it be taken away from us, when we have recited the Qur’an? And by Allah, we will continue to recite it, and we will teach it to our women and children.” The Prophet (s) said, “May your mother be bereaved of you”, a statement that was originally spoken as a supplication, but which then became an expression through which one proclaimed one’s feeling of astonishment. He then said, “O Ziyaad, I considered you to be one of the Fuqahaa (scholars, learned men) of the inhabitants of Al-Madeenah. Here is the Torah and the Gospel with the Jews and the Christians. But of what avail are those books to them (i.e., what benefit do they gain from them when they do not apply their teachings)?”205
In this Hadeeth, the Messenger of Allah (s) exhorts his followers not to limit themselves to simply reciting the Qur’an; for in addition to reciting the Qur’an, they should contemplate its meanings and apply its teachings. If they limit themselves to only reciting the Qur’an, they become similar to the Jews that are described in this Verse:
وَمِنۡہُمۡ أُمِّيُّونَ لََ يَعۡلَمُونَ ٱلۡكِتَٰبَ إِ ه لَٰٓ أَمَانِ ه ى وَإِنۡ هُمۡ إِ ه لَ يَظُنُّونَ
“And there are among them (Jews) unlettered people, who know not the Book, but they trust upon false desires and they but guess.” (Qur’an 2: 78)
Based on Imam Al-Qurtubee’s Tafseer of this Verse, the abovementioned translation does not convey its complete meaning. Imam Al-Qurtubee (m) said that the word Amaanee is the plural of Umniyyah, and in this Verse Umniyyah means recitation. Therefore, the complete meaning of the first part of the Verse is as follows: And there are among them (Jews) unlettered people, who know nothing of the
203 Rooh Al-Ma’aanee (28/95), and Tafseer Al-Baidaawee (5/338).
204 Al-Amthaal Fil-Qur’an Al-Kareem (pg. 27).
205 At-Tirmidhee (5/31) (2653), and Al-Albaanee declared it to be authentic in Saheeh Sunan At-Tirmidhee (2/337)
Book save its recitation.206 Sadly, most Muslims today know nothing of the Qur’an save its recitation. The Prophet (s) warned his Companions (rp) not to imitate a people that were to come after them, a people who were going to recite the Qur’an, without it going past their throats. He (s) said:
“A people will appear in this nation, and (in regard to them) your prayers will be nothing compared to their prayers. They will recite the Qur’an, and yet it will not go beyond their throats. They will exit from the religion just as quickly as an arrow exits from a target.”207
Section Six:
Having Good Manners with the Qur’an
First: Manners that Pertain to One’s Recitation of the Qur’an.
There are two kinds of manners that pertain to one’s recitation of the Qur’an:
1) Manners of the Heart, and 2) Outward Manners
Manners of the Heart