From Al Hisnul Haseen
By Allama Muhammad ibn Muhammad Al Jazari Ash Shafeee
The Holy Quran should be recited daily. Here under is mentioned some Ahadeeth with regards the excellence of reciting the Holy Quran:
Recite the Holy Quran for It will come as an intercessor for its reciter on the Day of Judgement.
Allah Taala says: If anyone finds no time for My remembrance and for begging My favors due to remaining engaged in the recitation of the Quran, I shall give him more than what I give to all those who beg favors of Me. The superiority of the Word of Allah over all other words is like the superiority of Allah over the entire creation.
Learn the Quran and recite it, because the example of one who learns the Quran, reads it and recites it in Tahajjud is like an open bag full of musk whose fragrance permeates the entire place. And the person who has learnt the Quran but sleeps while the Quran is in the heart is like a bag full of musk but with its mouth closed.
Whoever recites one letter of the Book of Allah, for him and one blessing is equal to tenfold the like thereof in its reward. I do not say that Alif Laam Meem is one letter, but Alif is one letter, Laam is one letter and Meem is one letter.
Envy is not permitted except in respect of two persons one whom Allah blesses with the recitation of the Quran and he remains engaged in it day and night, and the other is one who given abundance of wealth by Allah and he spends it (in Allahs path) day and night.
It will be said to the reciter of the Quran (on the Day of Qiyaamah): Go on reciting the Quran and continue ascending the stages of Jannah; and recite it in the slow manner as you had been reciting it in the worldly life: your final abode will be where you reach at the time of the last aayah of your recitation.
One who recites the Quran and he is well versed in it (i.e. its recitation), he will be in the company of those angels who are scribes, noble and righteous; and one who falters in its recitation and has to exert himself, gets a double reward.
The Excellence Of Surah Fatihah
Some Ahadeeth pertaining to the excellence of Surah Faatihah:
Surah Faatihah is the greatest and most virtuous Surah of the Quran; it consists of the Saba mathaani (seven verses which are repeatedly recited) and it (Surah Fatihah) represent the Grand Quran.
I have been given the Faatihatul Kitaab (Opening Verses) from the treasures beneath the Throne.
Once while Jibreel (AS) was seated with Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim), he suddenly heard from above, a sound of (something) cracking. He lifted his head and said: This is an angel descending to the earth and never (before this did he descend but this day. This angel greeted and said: Be pleased with two (sources of) noor which no other Nabi before you had been given: Fatihatul Kitab and the Khawateem (Closing Two Verses) of Surah Baqarah; you will not recite even one letter of these without being given a reward for it.
The Excellence Of Surah Baqarah
The Shaytaan runs away from the house wherein Surah Baqarah is recited.
Recite Surah Baqarah for its recitation is a source of blessings and its forsaking is a source of regret and only useless people are unable to recite it.
Everything has a hump and the hump of the Quran is Surah Baqarah.
One who recites Surah Baqarah at night, the Shaytaan will not visit his home for three nights; and anyone who recites it in the day, the Shaytaan will not visit his home for three days.
I have been given the Surah Baqarah from the Lawhim Mahfoozh (in particular).
PROPHET MUHAMMAD (peace be upon him) was both a prophet of Allah and a statesman. His leadership was most comprehensive and dynamic. He was the paragon of virtue and spirituality. He was a noble and compassionate teacher, guide, and reformer. He was a family man.
Indeed, he was also a political leader. As a political leader the Prophet (peace be upon him) unified the Arabian Peninsula, established a great state whose capital was Madina, defeated his enemies, and had most successful military expeditions. However, his real political leadership was in the realm of morality and spirituality in which he conducted himself perfectly in situations of weakness as well as strength. His way of dealing in Makkah and Madina indicates his great political leadership.
He was always willing to help others. Almighty Allah endowed him with a special insight to resolve conflicts and disputes. Even before he became the Prophet of Allah, he was able to resolve a major dispute between the people of Makkah. It is reported that the people of Makkah were repairing the walls of the Ka`ba. When the time came to place the Black Stone in its place in the southeast corner of the Ka`ba, each tribe wanted to have this honor. Muhammad was asked to be the judge and decide the matter fairly. He resolved this dispute with great wisdom in an amicable way. He spread his own cloak on the ground and placed the Black Stone upon it. He then asked representatives of each tribe to lift the cloak together. When the Black Stone reached the required height from the ground he went forward and set it in its place.
He always wanted to make peace among people. At an early age it is reported that when some people of Makkah wanted to establish a committee to suppress violence in their society, he immediately joined them. This committee took a pledge of virtue known as the Hilf Al-Fudul. Later during his prophetic life he recalled this pledge and praised it highly and said, “Even now if I am called upon in the name of this pledge, I shall not refuse.”
Prophet Muhammad (peace be upon him) was a man of ideals but he was also a practical man. He preached the message to all and did not isolate himself from his society. He used any of the good traditions and customs they had and benefited from them. Although his uncle, Abu Talib, did not accept his message of tawheed, he was willing to give him all his support and help in the Islamic work. The Prophet (peace be upon him) appreciated his uncle’s help. After his uncle’s death he went to Taif to seek alliances with some other tribes there. He did not succeed, but it is important to note that he was trying to seek alliances for the cause of Islam.
The migration to Ethiopia is also an example of his political skill in seeking alliances with others. When the persecution increased in Makkah and some of his followers found it difficult to live in that environment, The Prophet (peace be upon him) allowed them to migrate to Ethiopia and seek the help of the Christian king there. In Ethiopia Muslims found peace and they reciprocated the king’s hospitality with prayers and support for him and his party. Muslims’ relations were so good with the monarch that he grew to love Islam and before his death he became a Muslim.
In Madina, the Prophet (peace be upon him) established a state where all people were equal, where matters were decided through consultation, and where all people had to follow the same law. It was a state without any favoritism in favor of any family or group.
Even a non-Muslim was not to be mistreated under his rule. The story of Tu’mah Ibn Abraq is an excellent example of justice and human rights for all people under his authority. Tu’mah, who was a Muslim, stole someone’s armor in Madina and then he blamed a Jew. Allah sent a special revelation to warn people against such injustice (Qur’an 4:110-112). The Jewish citizen of Madina was declared innocent and Tu’mah was found guilty.
Prophet Muhammad (peace be upon him) was a man of great patience and resolution. There are many lessons for us to learn from his life. The most important aspect of his leadership was that he was always honest and truthful.
Even his enemies could not find any flaw in his honesty and truthfulness. The most beautiful example of this we find in the conversation between Heraclius, the Emperor of Byzantium, and Abu Sufyan who was a bitter enemy of the Prophet (peace be upon him) at that time. This conversation took place in the year 628 CE when Heraclius received a letter from the Prophet (peace be upon him). Heraclius was on a pilgrimage to Jerusalem when he received this important letter. After receiving the message, the emperor sent for his chief of police and told him to search around the country for a man from the same tribe as the one who claimed to be a prophet. Abu Sufyan, a leader of the Quraish, happened to be trading in Gaza with some of his companions from Makkah. The emperor’s search party found them there and they were immediately taken to Jerusalem.
Heraclius called them into his court and he had all the senior Roman dignitaries around him. He called for his chief aide who translated Heraclius’ questions and said to them, “Who amongst you is closely related to the man who claims to be a prophet?” Abu Sufyan replied, “I am the nearest relative (amongst the group) to him.”
Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stay behind him.” Abu Sufyan added, “Heraclius told his translator to tell my companions that he wanted to ask me some questions regarding that man (the Prophet) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet.”
The first question Heraclius asked me was, “What is the status of his family among you?” I replied, “He belongs to a good (noble) family amongst us.” Heraclius further asked, “Has anybody else amongst you ever claimed the same (that is, to be a prophet) before him?” I replied, “No.” He said, “Was anybody amongst his ancestors a king?” I replied, “No.” Heraclius asked, “Do the nobles or the poor follow him?” I replied, “It is the poor who follow him.” He said, “Are his followers increasing or decreasing (day by day)?” I replied, “They are increasing.” He then asked, “Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?” I replied, “No.” Heraclius said, “Have you ever accused him of telling lies before his claim (to be a prophet)? I replied, “No.” Heraclius said, “Does he break his promises?” I replied, “No. We have a truce with him but we do not know what he will do.” I could not find the opportunity to say anything against him except that. Heraclius asked, “Have you ever had a war with him?” I replied, “Yes.” Then he said, “What were the outcome of these battles?” I replied, “Sometimes he was victorious and sometimes we were.” Heraclius said, “What does he order you to do?” I said, “He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to be chaste, and to keep good relations with our kith and kin.”
After this conversation it is reported that Heraclius said:
“I asked you about his family and your reply was that he belonged to a very noble family. In fact, all the Messengers come from noble families amongst their respective peoples. I questioned you whether anybody amongst you ever claimed such a thing, your reply was in the negative. If your reply had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone from his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. I further asked whether he was ever accused of telling lies before he said what he is now saying, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Messengers are followed by the poor in the beginning. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked whether there was anybody, who, after embracing his religion, became displeased and discarded it. Your reply was in the negative, and in fact this is (the sign of) true faith when its light enters the hearts and gets absorbed completely. I asked you whether he had ever betrayed. You replied in the negative and likewise Messengers never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship anything along with Him and forbade you to worship idols and ordered you to pray, to speak the truth, and to be chaste.
“If what you have said is true, he will very soon occupy the place underneath my feet and I knew it (from the Scriptures) that he was going to appear, but I did not know that he would be from among you, and if I could reach him I would go immediately to meet him and if I were with him, I would certainly wash his feet.”
We know that the One God exists and we know that we are a product of His creation. But we often forget to remember that we were created for a specific purpose. If ten of us try to find out what our purpose is on our own, without considering the Revelation, we might find ten different purposes. However, if we look at the Qur’an, we will find out that the purpose of our lives is clearly defined.
Allah The Most High says, “O Mankind! Worship your Lord (Allah), Who created you and those before you so that you may become Al-Muttaqoon (i.e. those who have taqwaa – piety).” Al-Baqarah (2):21
And He said, “And I created not the Jinns and mankind except that they may worship Me (Alone).” Adh-Dhaariyaat (51):56
Allah Ta`aalaa also says in the Qur’an: “Blessed be He in Whose Hand is the dominion, and He is able to do all things. Who has created death and life, that He may test which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving.” Al-Mulk (67):1-2
These verses where revealed to us by Allah in order to inform us of why we are here on the Earth, what we should be doing and where we are heading. Not to benefit Himself, or because He needs our worship. Rather, because we are in need of Him.
Allah Ta`aalaa says, “O mankind! It is you who stand in need (who are poor) of Allah, but Allah is Rich (Free of all needs), Worthy of all praise.” Faatir (35):15
What is meant by “to test which of you is best in deed”? Al-Fudayl Ibn `Iyyaad said, “The best deed is that which is most devoted and most proper.” He was asked, “How should it be most devoted and most proper?”, and he responded, “For if the deed was devoted but was not proper it would not be accepted, and if it was proper but was not devoted it would not be accepted; the devoted is to be for Allah alone, and the proper is to be in compliance with As-Sunnah.”
We were created for this one reason: to worship Allah and to strive to be the best in deed. It is not only a matter of how many deeds we do, it is also a matter of quality. Should we take for granted that our deeds are accepted or should we strive to perfect them and make them pure for Allah’s sake and in accordance to the Sunnah of the Prophet (peace be upon him)?
Allah Ta`aalaa says in the Qur’an: “Say (O Muhammad): “Shall We tell you the greatest losers in respect of (their) deeds? Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds?” al-Kahf (18):103-104
And He said, “Verily, Allah accepts only from those who are al-Muttaqoon (i.e. those who have taqwaa).” Al-Maa’idah (5):27
A scholar said, “there are those who think that this Universe has founded itself or it came to exist by co-incidence. This necessitates that man “has no goal to fulfill” because he came into being without a defined goal! Consequently, a moral or a value system becomes meaningless. Accordingly, man is just a responding “tool” for “mother nature” which, according to Darwin himself, “acts haphazardly”! This way of thinking is aimlessness, and it occurs when man does not recognize his relation with the One who had created life and death, the Universe, and everything around man, all in due proportion.”
We have to remember that Allah created death and life so that we may worship Him (i.e. obey Allah Ta`aalaa in all which He commands through the tongue of the Messengers, performing all that Allah loves and is Pleased with from statements and actions – both inner and outer), and perform that worship in the best manner. That is what our objective should be. Instead of contradicting the purpose of man’s existence and acting for the sake of perishable worldly interests, we must fulfill its completion. This worship includes all our acts, our sleep, our studies, our recreation and specific forms of worship defined by the Qur?an and Sunnah. Our period here is short and being slave to worldly gains results in corruption of our souls, constant difficulty, worry and poverty.
The Prophet (peace be upon him) said, “Allah says: Son of Adam: fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you do not, I would make your hands fully busy (i.e. in worldly affairs) and I would not end off your poverty.” (At-Tirmidhee, hasan hadeeth)
Moreover, Allah has given us choice and has not forced us to do our acts. He says, “Then whosoever wills let him believe, and whosoever wills let him disbelieve.” al-Kahf (18):29
Clearly, we have been informed of our purpose and were shown the way to achieve it. The choice is ours.
If we can learn to depend on Allah with due reliance, He will certainly give us provisions as He gives to the birds who leave their nests in the mornings and return with full bellies at dusk.
But what do we need in order to achieve this? We must have firm belief that only Allah can help and benefit us. The Prophet (peace be upon him) said, “Whoever wishes to be strong should rely on Allah.”
Allah the Almighty says: “… Victory will be yours; and put your trust in Allah if you are believers indeed.” (Qur’an 5:23)
These words give us strength to face hardships. But at the same time as depending on Allah, we must exert effort and use all the material resources provided by Allah. If we do so we will be obeying His orders. When we sincerely depend on Allah we feel tranquility in our hearts because we know that Allah is on our side. We should try to detach ourselves from always seeking material things and keep in mind that no harm or benefit comes to us without the permission of Allah.
Umar Bin Al-Khattab (May Allah be pleased with him) told us about the birds and how they wake up in the early morning, glorify Allah and go in search of food, (they exert effort) trust in Allah and find sustenance. You may think it strange that birds glorify Allah but the Almighty says in the Qur’an : “The seven heavens and the earth, and all that is therein, glorify Him and there is not a thing but glorifies His praise; and yet you understand not how they declare His glory! Verily, He is the Ever-forbearing, Oft-Forgiving.” (17:44)
Even the prophets worked and so did the Companions of the Prophet (peace be upon him), but they all trusted in Allah in every aspect of life.
When Ibrahim (peace be upon him) was being thrown into the fire, Jibreel (peace be upon him) asked him, ‘Do you need anything?’
But Ibrahim answered, ‘Nothing from you. Allah knows my condition (status).”
Another time, Ibrahim (peace be upon him) took his wife Hajar and his son Isma’il to a place near Makkah.
Allah the Almighty ordered Ibrahim to leave them in the desert, and when Hajar saw him leaving her she wanted to know if it was an order from Allah. Ibrahim answered , ‘Yes’. So she put her trust in Allah and was sure that He would take care of them. Indeed, all help and power are from Allah. Trust in Him! His promise is true.
Allah says in Sura Al Araf V:201: Verily, those who are pious (or God fearing), when an evil thought comes to them from Satan, they remember (Allah) and indeed they then see.
It is known that evil whisperings in one’s heart and bad thoughts can take root in one’s mind and change into willingness and this may change into determinations which can subsequently manifest as action and when done repeatedly becomes a habit. So if these whisperings are blocked at the beginning then one will get rid of the above chain of events thus saving one from all it consequences. But if you accept these whisperings and allow it to develop further then it will eventually lead you to evil action and even if it fails to result in any action it can still create an evil desire in your heart.
It is clear that preventing such evil whispering taking root in the first instance is easier than blocking out established thoughts and preventing the latter is easier than stopping one’s intention and determination to carry out a bad deed and preventing a bad deed is easier than getting rid of a bad habit. Hence priority should be given to prevent the initial steps i.e. evil whispering, bad thoughts and determination.
One’s attitude towards these whispering does determine one’s true character and could either bring you closer or lead you away from your God whom you worship seeking His Mercy. As true happiness and success in life cannot be achieved unless you get closer to Him and gain His pleasure by being obedient to Him and following His instructions. Otherwise by being away from Him one will face hardship and gain the displeasure of Allah .
One of the Mercies which Allah grants to believers is that He will not hold a believer accountable for evil whispering unless it leads to a bad deed. According to Abu Huraiyra (RAA) that the Prophet (PBUH) said: Verily Allah will not hold my Umma accountable for evil whispering in their hearts unless it manifests into talk or action.