TAG: Quran
The Secret Of Happiness
So important is the concept of ‘happiness’ in our lives that many people – even dating back to the days of the Greek philosophers – considered its pursuit to be the very purpose of existence.
The Qur’an speaks of happiness as being one of the rewards of those whom Allah chooses to admit to Paradise.
Allah says of the martyrs:
They rejoice (Fariheena) in what Allah has bestowed upon them of His Bounty. (Aal-‘Imraan, verse 170)
And for the pious believers He says:
“So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy.” (Qur’an, 76:11)
What becomes immediately apparent upon reading the Arabic text (but once again obscured in the translation) is that two very different words have been used to convey the idea of happiness: ‘Fariheena’, which is conjugated from the noun ‘Farah’, and ‘Suroor’, and this is prevalent throughout the Qur’an. This is because there are two very different types of happiness being referred to.
‘Farah’ generally refers to transitory delights or pleasures, as is the case in bodily or worldly pleasure. For this reason, most times that ‘Farah’ appears in the Qur’an, it is being censured, as in the story of Qaroon:
“…Verily! Allah likes not those who are glad (with ungratefulness to Allah’s Favors).” (Qur’an, 28:76)
But when the source of the ‘Farah’ is specified in the Qur’an, as in the verse from Aal-‘Imraan mentioned above, the meaning becomes restricted (Muqayyad) and it is no longer censured.
But perhaps a greater distinction between the two lies in the manifestation of the happiness. The expression of ‘Farah’ is external and with clear outward signs. ‘Suroor’ refers to the expansion of one’s heart with delight or pleasure wherein is quiet or tranquility, and as such it has no external sign. This is indicated by the root from which the word stems – ‘Seen’ and ‘Raa’ – the same root as the word ‘Sirr’, which means secret. So ‘Suroor’ is a secret happiness, known to one’s heart but not always seen by others, as Ibn ‘Abbas said in reference to the above verse from Al-Insaan, “The Nadrah is on their faces, and the ‘Suroor’ is in their hearts.”
Such distinctions exemplify yet another example in which the translation fails and the original prevails.
– By Ola Shoubaki – has a Masters in Arabic linguistics from the International Islamic University, Malaysia
Qur’an Wants Faithful To Be Caring And Compassionate
All Muslims must embrace the moderate, gentle, compassionate, calm and kind style Allah depicts in the Qur’an.
Radicalism means supporting sudden revolutionary destructive changes in any sphere and applying a strict uncompromising policy in order to achieve them. Radicals are characterized by their desire for revolutionary change and the stern, sometimes aggressive attitude they adopt.
In this, as in every sphere of life, the guide for the Muslim is the Qur’an. When we look at radicalism in light of the Qur’an, we see that it has nothing to do with the way in which Allah commands the believers to behave. When Allah describes a believer in the Qur’an, He depicts him as a loving, soft-spoken person, shunning conflicts and arguments, approaching even the most hostile people with warmth and friendship.
An example to guide us in this matter is the command given by Allah to Moses and Aaron to go to Pharaoh and speak gently to him: “Go to Pharaoh; he has overstepped the bounds. But speak to him with gentle words so that hopefully he will pay heed or show some fear.” (Qur’an, 20:43-44)
Pharaoh was one of the most cruel and rebellious unbelievers of his time. He was a despot who denied Allah and worshipped idols; moreover, he subjected believers (the Israelites of the time) to terrible cruelties and murder. But Allah commanded His Prophet to go to such a hostile man and speak to him gently.
You will notice that the way shown by Allah was the way of friendly dialogue, not the way of conflict with sharp words, angry slogans and agitated protests.
If we examine the Qur’an you will see that a warm, gentle and compassionate disposition characterized all the prophets. Allah describes Abraham (peace be upon him) as “tender-hearted and forbearing.” (Qur’an, 9:114); and in another verse, the Prophet Muhammad’s (peace be upon him) moral principles are described in this way: “It is a mercy from Allah that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them, and consult with them about the matter. Then when you have reached a firm decision, put your trust in Allah. Allah loves those who put their trust in Him.” (Qur’an, 2:159)
An obvious characteristic of radicalism is its anger. This disposition can be clearly seen in the speeches, writings and demonstrations of radicals. However, anger is not an attribute of Muslims. When Allah describes believers in the Qur’an, he describes, “those who give in times of both ease and hardship, those who control their rage and pardon other people, Allah loves the good-doers.” (Qur’an, 3:134)
Therefore, it is the duty of a Muslim only to explain the facts and to invite people to accept them. Whether or not people accept the invitation is completely up to their own conscience. Allah reveals this truth in the Qur’an when He says that there is no compulsion in religion.
There is no compulsion where deen is concerned. Right guidance has become clearly distinct from error. (Qur’an, 2:256)
Therefore, there is no coercion to make people believe and become Muslims, or to make Muslims perform prayers and beware of sin. There is only advice. Allah reveals in a few verses addressed to the Messenger (peace be upon him) that Muslims are not oppressors: “We know best what they say. You are not a dictator over them. So remind, with the Qur’an, whoever fears My threat.” (Qur’an, 18:45)
Muslims are responsible only for explaining their religion, they apply no pressure or coercion on anyone and are enjoined to speak gently to even the most tyrannical deniers. Such persons cannot be radicals.
There is no radicalism in Islam, which commands to be moderate, temperate and compassionate, and prohibits extremism. In one verse Allah relates thus: “Say: ‘People of the Book! Do not go to extremes in your religion, asserting other than the truth, and do not follow the whims and desires of people who were misguided previously and have misguided many others, and are far from the right way’.” (Qur’an, 5:77)
When the social phenomena, depicted as “radicalism,” are examined, it will be seen that they are actually a compilation of the methods and statements formerly employed by communists.
Muslims must refrain from a harsh, angry, and challenging approach, for these are contrary to the Qur’an’s method and essence. Instead, Muslims must adopt the accepting, moderate, calm and rational approach described in the Qur’an. In other words, they must be role models for humanity and earn people’s admiration for the morality of Islam and themselves. Muslims should also make great progress and produce superb works of science, culture, art, and aesthetics, as well as live Islam in the best way, and thus represent it to the world.
– Excerpts from Harun Yahya’s book: ‘Justice and Compassion in the Qur’an’
What The Qur’an Teaches, No injustice For Anyone
In the name of God, the Lord of Grace, the Ever Merciful Pray to God, then, sincere in your faith in Him alone, however hateful this may be to the unbelievers. High above all orders (of being) is He, the Lord of the Throne. By His own will does He bestow revelation on whomever He wills of His servants, so as to warn of the Day when all shall meet Him; the Day when they shall come forth, with nothing about them concealed from God. With whom does sovereignty rest today? With God, the One who holds absolute sway over all that exists. This day each soul will be requited for what it has earned: no injustice will be done today. God is swift in reckoning. Warn them of the Day that is ever drawing near, when people’s hearts will chokingly come up to the throats. The wrongdoers will have neither intimate friend nor intercessor to be heeded. God is well aware of the stealthiest glance, and of everything the heart would conceal. God will judge in accordance with truth and justice, whereas those whom they invoke besides Him cannot judge at all. God alone hears all and sees all. (The Forgiving, Ghafir; 40: 14-20)
In connection with turning to God, the believers are instructed to pray to God alone and to be sincere in their faith, paying little heed to what the unbelievers feel or say: “Pray to God, then, sincere in your faith in Him alone, however hateful this may be to the unbelievers.” The unbelievers will never accept that the believers should hold on sincerely to their faith in God alone and their worship of none but Him. There is no way they will accept this, no matter how much the believers try to appease them. Therefore, the believers should stay their course, praying to God alone, completely sincere and devoted. They should pay no heed to whether the unbelievers are happy with them or not, because they will never be satisfied.
The surah adds at this point the following attributes of God: “High above all orders (of being) is He, the Lord of the Throne. By His own will does He bestow revelation on whomever He wills of His servants.” It is God alone who is exalted in His position, high above all orders of being, the Lord of the Throne who controls everything. It is He who gives His orders, which give life to hearts and souls, to those whom He chooses from among His servants. This expression refers to the revelation of the divine message, and it highlights here the fact that God’s revelations bring life to humanity. It further states that revelation is bestowed from on high to those chosen elite among God’s servants. All these facts are in harmony with God’s attributes mentioned earlier in the surah, stating that He is “the Exalted, the Supreme One.”
The main task undertaken by a servant of God chosen to receive such a message is to deliver a warning: “So as to warn of the Day when all shall meet Him.” That is the day when people will meet together, and they will also stand face to face with the deeds they did during their lives on earth, and they will meet other creatures such as the jinn, the angels and other types of God’s creation. All of them will meet their Lord at the time of reckoning. Hence the day is described as “the day of the meeting.” Furthermore, it is the day when they all stand without any cover to screen their reality. Hence, no one can put up a false image: “The Day when they shall come forth, with nothing about them concealed from God.” In fact, nothing about them is concealed from God at any time. However, at all times other than that day, they may imagine that they are covered or screened by something or another, or that what they do or say may remain secret. On that day, however, they will be truly exposed, unable to enjoy even an imaginary cover.
Therefore, on that day the arrogant and the mighty are made to face their humble reality. The whole universe stands in awe, and all creatures demonstrate their submission. Sovereignty belongs completely to God, the One who overpowers all. In fact this is true at all times. However, on that day, this fact becomes clear to all and sundry. Every tyrant of old and every conceited person will come to know and feel it. Then every sound dies down and every movement stops. A majestic voice asks a question and replies to it, as there is no one else to ask or reply: “With whom does sovereignty rest today?”… “With God, the One who holds absolute sway over all that exists.
“This day each soul will be requited for what it has earned: No injustice will be done today. God is swift in reckoning.”
An air of awe, heightened by silence spreads. All creatures listen and realize; everything is settled, the reckoning is over. This is in harmony with what the surah said at the outset about those who dispute God’s revelations: “Let it not deceive you that they seem to be able to do as they please on earth.”
This is the end of unjustified arrogance, tyranny and injustice, as well as of wealth and affluence. The surah instructs the Prophet (peace be upon him) to warn his people about this day. The instruction is given against a backdrop of an image of the Day of Resurrection when God sits alone for judgment. Up till now the surah has not addressed people directly; instead it used a reporting style.
The surah describes the Day of Judgment as ever drawing near, and we perceive it to be hastening toward us. Souls are in distress, pressing against people’s throats. They try to suppress their worries and fears, and the effort is difficult. Nevertheless, they can find no one to support or protect them. No one can put up a word of intercession that finds response from anyone. They stand in full view; nothing can conceal their reality. Even a stealthy glance and a heart’s secret is brought into the open: “God is well aware of the most stealthy glance, and of everything the heart would conceal.” An eye looking stealthily will try hard to conceal its stealthy gaze, but God is well aware of it. A secret may be hidden safely in one’s soul, but it is not hidden from God who knows it all. On that day, it is God only who passes judgment in fairness. Their alleged deities have nothing to do with such judgment: “God will judge in accordance with truth and justice, whereas those whom they invoke besides Him cannot judge at all.” His judgment is based on perfect knowledge and full awareness. He will not entertain any injustice for anyone, and He forgets nothing: “God alone hears all and sees all.”
– By Naushad Shamim Al-Haq
The Excellence Of Remembrance
Allah (Subhaanahu wa Ta’aala) says:
{Therefore remember Me, I will remember you and be grateful to Me, and never be ungrateful to me}, [Soorah al-Baqarah, Aayah 152]
{O you who believe! Remember Allah with much remembrance}, [Soorah al-Ahzaab, Aayah 41]
{And for men and women who engage much in Allah’s remembrance, for them has Allah prepared forgiveness and great reward}, [Soorah al-Ahzaab, Aayah 35]
{And bring your Lord to remembrance in your [very] soul, with humility and remember without loudness in words, in the mornings and evenings; and be not of those who are unheedful}, [Soorah al-A’raaf, Aayah 205]
The Prophet (sal-Allaahu `alayhe wa sallam) said:
((The comparison of the one who remembers Allah and the one who does not remember Allah, is like that of the living and the dead)), [al-Bukhaaree with al-Fat.h 11/208 and Muslim 1/539]
He (sal-Allaahu `alayhe wa sallam) also said:
((Should I not inform you of the best of deeds, and the most sanctifying of deeds before your Lord, which does more to raise your positions [with Him], and are better for you than the disbursement of gold and money or battle with the enemy?))
They [the companions] said: “Indeed! Inform us.”
He (sal-Allaahu `alayhe wa sallam) then said:
((Remembrance of Allah (Subhaanahu wa Ta’aala))), [at-Tirmidhee 5/459 and Ibn Maajah 2/1245, see: Saheeh Ibn Maajah 2/316 and Saheeh at-Tirmidhee 3/139]
The Prophet (sal-Allaahu `alayhe wa sallam) also said:
((Allah (Subhaanahu wa Ta’aala) says: “Indeed I am as My servant presumes Me to be, and I am with him when he remembers Me, so if he remembers Me to himself I remember him to Myself, and if he remembers Me amongst a company I remember him amongst a company greater than it, and if he draws near to Me the span of a hand I draw near to him the span of an arm, and if he draws near to Me the span of an arm I draw near to him the span of two outstretched arms, and if he takes a step towards Me I hastily step towards him”)), [al-Bukhaaree 8/171 and Muslim 4/2061, this specific wording is related by al-Bukhaaree]
On the authority of ‘Abdullaah Ibn Busr (radhi-yallaahu ‘anhu): “A man said to the Prophet (sal-Allaahu `alayhe wa sallam): “O Messenger of Allah, the rites of Islam are much for me, so tell me of something that I might hold fast to”
He (sal-Allaahu `alayhe wa sallam) said:
((Let not your tongue cease from the remembrance of Allah)), [at-Tirmidhee 5/458 and Ibn Maajah 2/1246, see: Saheeh at-Tirmidhee 3/139 and Saheeh Ibn Maajah 2/317]
The Prophet (sal-Allaahu `alayhe wa sallam) also said:
((Whoever recites a letter of Allah’s Book has for it, a merit and ten more like it, not to say that alif, laam, meem are one letter but rather alif is a letter, laam is a letter and meem is a letter)), [at-Tirmidhee 5/175, see: Saheeh at-Tirmidhee 3/9 and Saheeh al-Jaami’ as-Sagheer 5/340]
The Prophet (sal-Allaahu `alayhe wa sallam) also said:
((Whoever takes a seat and fails to remember Allah, has incurred upon himself a loss from Allah, and whoever lies down [relaxes] and fails to remember Allah, has incurred upon himself a loss from Allah)), [Abu Daawood 4/264 and others, see: Saheeh al-Jaami’ 5/342.]
Please note: All supplications are taken from the English translation of Hisnul-Muslim (“Fortification of the Muslim through Remembrance and Supplication from the Qur.aan and Sunnah”), as published by Invitation To Islam.
Ten Ways Of Developing Love For Allah
There is no one worthy to be worshiped but Allah, Muhammad is His (last) Messenger.
Adapted from Ibn Qayyims Madarij-us-Saalikeen.Ibn al-Qayyim says: The reasons which cause mahabbah (love) of Allah to develop, are ten:
First: Reciting the Quran, reflecting and understanding its meaning and its intent
Second: Drawing closer to Allah the Most High through optional deeds, after fulfilling the obligatory duties.
Third: Being continuous in the dhikr (remembrance) of Allah, with the tongue, the heart and the limbs under all circumstances. The more continuant the dhikr, the more muhabbah develops and intensifies.
Fourth: Giving precedence to what Allah loves over personal loves, when being overcome by desires.
Fifth: Contemplating and deliberating over the Names and Attributes of Allah.
Sixth: Recognizing and remembering the favors and bounties of Allah both manifest and hidden.
Seventh: To be humble and submissive before Allah and this is the greatest matter.
Eighth: To be in seclusion reciting the Quran, during that time in which Allah descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allah’s forgiveness and repenting to Him.
Ninth: To sit in the gatherings of the true and sincere lovers of Allah, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefit others as well.
Tenth: To stay clear of all those causes which distances the heart from Allah the Mighty and Majestic.
So these are the ten reasons which cause the person to develop true love for Allah and to reach the rank of al-muhabbah, by which he reaches his Beloved.
Virtues Of Reciting The Holy Quran, And It’s Surahs And Verses
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).
The Purpose Of Our Existence
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.
Khatam-e-Nabuwat
If Surah Ikhlas is 1/3 of Quran Then Why Read The Whole Quran?
Firstly: there follow some of the ahaadeeth narrated from the Prophet (peace and blessings of Allah be upon him) which state that Soorat al-Ikhlaas (Qul Huwa Allahu Ahad) is equivalent to one-third of the Quran.
Al-Bukhaari (6643) narrated from Abu Saeed that a man heard another man reciting Qul Huwa Allahu Ahad and repeating it. The next morning he came to the Messenger of Allah (peace and blessings of Allah be upon him) and told him about that. The man thought that it was too little, but the Messenger of Allah (peace and blessings of Allah be upon him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Quran.”
Muslim (811) narrated from Abul-Dardaa that the Prophet (peace and blessings of Allah be upon him) said: “Is any one of you unable to recite one-third of the Quran in one night?”
They said, “How could anyone read one-third of the Quran?”
He said, “Qul Huwa Allahu Ahad is equivalent to one-third of the Quran.”
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Gather together, for I will recite to you one-third of the Quran.”
So those who could gather together gathered there, then the Prophet of Allah (peace and blessings of Allah be upon him) came out and recited Qul Huwa Allahu Ahad, then he went in.
They said to one another, Perhaps there has been some news from heaven on account of which he has gone inside (the house).
Then the Prophet of Allah (peace and blessings of Allah be upon him) came out and said, “I told you that I was going to recite to you one-third of the Quran. Verily it is equivalent to one-third of the Quran.”
Secondly: The bounty of Allah is immense, and Allah has bestowed His bounty upon this ummah and has made up for its short life span by giving it more reward for simple deeds. It is strange that with some people, instead of this motivating them to do more good, this makes them apathetic and lazy in doing acts of worship, or they feel that this bounty and reward is strange and farfetched.
With regard to the meaning of the hadeeth:
There is a difference between jaza (reward) and ijza (what is sufficient). What is making the brother confused is that he does not see the difference between them.
Jaza means the reward which Allah gives for obeying Him.
Ijza means what is sufficient and takes the place of something else.
Reciting Qul Huwa Allahu Ahad brings a reward equivalent to reciting one-third of the Quran, but it does not take the place of reading one-third of the Quran.
If a person vows – for example – to read one-third of the Quran, it is not sufficient for him to read Qul Huwa Allahu Ahad, because it is equivalent to one-third of the Quran in reward, but not in terms of being sufficient or taking the place of reading one-third of the Quran.
The same may be said of reciting it three times. If a person recites it three times in his prayer, that does not mean that he does not have to recite al-Faatihah, even though he will be given the reward of reciting the whole Quran.
A similar example is the reward given by the Lawgiver to one who offers a single prayer in the Sanctuary of Makkah, and that he will have the reward of one hundred thousand prayers. Does anyone take this divine bounty to means that he does not have to pray for decades because he offered a single prayer in the Haram that is equivalent to one hundred thousand prayers?
Rather this has to do with reward; as for what is sufficient, that is another matter altogether.
Rewards are of different types, just as wealth is of different types, such as food, drink, clothing, houses, money and so on. If a man possesses one type of wealth, to the value of one thousand dinars, that does not mean that he can do without the other types. Rather if he has wealth in the form of food, he also needs clothing and a place to live, etc.
Similarly if it is a type other than money, he still needs other things. If he has nothing but money, he will need all kinds of wealth that are usually needed.
And he said:
The knowledge that is to be gained by reading the rest of the Quran cannot be gained by reciting this soorah only. So whoever reads the whole Quran is better than one who simply recites this soorah three times in the sense that he earns different kinds of reward, even though the one who recites Qul Huwa Allahu Ahad earns a reward equivalent to that reward, but it is of one type and does not include all the types that a person needs. This is like a man who has three thousand dinars and another who has food, clothing, accommodation and money equivalent to three thousand dinars. The latter has that which will benefit him in all his affairs, whereas the former needs what the latter has, even though what he has is equivalent in value.
Similarly, if he has the finest food, equivalent to three thousand dinars in value, he still needs clothing and accommodation, and weapons and tools that will ward off harm from him, and the like, which cannot be done with food alone.
Majmoo al-Fataawa, 17/137-139