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Acting upon the Quran

It was narrated on the authority of Abu Sa‘eed Al-Khudri  may  Allah  be  pleased  with  him that he said: In the year of Tabook, the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) addressed the people, while supporting his back against a date-palm, saying:

Should I not tell you about the best of people and the worst of people? The best of people is a man who strives in the cause of Allah on the back of his horse, on the back of his camel, or on his feet till death comes to him. Among the worst of people is a wicked man who reads the Book of Allah (the Quran) and is inattentive to it. [Ahmad, An-Nasa’i and Al-Hakim who renders it authentic]

The best of people are those who fight in the cause of Allah and who continue to do so till death approaches them; whereas the worst of people is the wicked man who reads the Quran and acts upon nothing thereof. The wicked person is he who commits sins, be he a Muslim or a non-Muslim. It includes, in our time, the orientalists and their disciples who follow their method from among the Muslims and evil scholars, as will be shown later in the three hadiths to come. According to a scholar, one may recite the Quran and curse himself unknowingly.

He may read (what means): {Unquestionably, the curse of Allah is upon the wrongdoers.} [Quran 11:18] and he is one of the wrongdoers. He also may recite (what means): {Let us … supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us].} [Quran 3:61] and he is one of those liars.

According to Abu Sulayman Ad-Darani  may  Allah  have  mercy  upon  him the angels of Hell come to the holders of the Quran who disobey Allah Almighty before they come to the idolaters.

One of the predecessors said: “One may start reciting a Quranic soorah (chapter), thereupon the angels keep invoking Allah’s blessing upon him till he ends it; and one may start reciting a Quranic soorah, thereupon the angels keep invoking Allah’s curse upon him till he ends it.” When asked how this takes place he said: “If he makes lawful what is lawful in it and makes unlawful what is unlawful in it, they will invoke Allah’s blessing upon him, otherwise they will invoke Allah’s curse upon him.”

It is narrated on the authority of Jundub, may Allah be pleased with him, that he said: “We, the Companions of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) were given faith before the Quran; and after us, there will be a people who will be given the Quran before faith: they will establish it in letter and neglect its limits and rights, saying: ‘We recite the Quran: who could recite better than us? We know (the Quran): Who has knowledge better than us?’” That will be their share. According to another narration, “Those will be the worst of people.” [Ibn Majah]

According to Qatadah  may  Allah  have  mercy  upon  him no one sits with this Quran (i.e. recites it) but that he will leave it either with increase or decrease (in success or loss). In confirmation, Allah Almighty says (what means): {And We send down of the Quran that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.} [Quran 17:82]

It is narrated on the authority of Abu Sa‘eed Al-Khudri  may  Allah  be  pleased  with  him that he said:

The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: There will appear among you a people (who will be engaged in religious service, so much that) you will look down upon your prayer, fasting and deeds, compared with theirs. They will recite the Quran, though it will not go beyond their collar-bones (because they will have practically no belief). They will deviate from the religion as an arrow goes out through the game, whereupon the archer would examine the arrowhead but see nothing, look at the bow but see nothing, and look at the feathers but see nothing. Finally he would look at the arrow shaft and doubt whether he could find anything. [At-Tirmithi, Abu Dawood, Ibn Majah and An-Nasa’i]

To deviate from the religion is to take only what agrees with one’s inclination and abandon everything else. That is, they will abandon the religion as fast as the arrow goes out of the game.

According to the narration of Muslim, Abu Dawood and An-Nasa’i:

Towards the end of time there will appear some young, foolish people who will use (in their claim) the best speech of all people (the Quran). They will recite the Quran, though it will not go beyond their collar-bones. They will abandon Islam as an arrow goes out through the game. So, wherever you meet them, kill them, for he who kills them shall receive a reward on the Day of Resurrection.

This applies to him who is endowed with extensive knowledge of sharia sciences but has no faith, like the Orientalists and their disciples: they speak pleasant words characterized by scientific accuracy, objectivity and the desire to reach the fact. But they hide in its folds feelings of resentment towards Islam and the inexorable attempt to slander and ruin it with malicious ways.

It also applies to the religious innovators who follow their inclinations. They have corrupt ideas they like to prove by taking from the religion what agrees with their opinions and leaving the rest of it. In order to do so, they gather the information which supports their inclinations and religious innovations ; thereby, they appear, in the eyes of the simple and naive people, as investigating, accurate scholars, whose speech is convincing and conclusions valid.

Mu‘ath ibn Jabal, may Allah be pleased with him, said: “There will be, after you, fitnahs, in which wealth will become abundant, and the Quran will be opened (i.e. become in circulation among people), so much so, that it will be recited by the faithful believer and the hypocrite, the man and woman, the old and the young, and the slave and the free one; and one will be about to say: ‘What is the matter with the people that they do not follow me, even though I recite the Quran: they seem not to follow me until I innovate for them something other than it.

So, beware of innovations, for they are falsehood; and I warn you of the deviation of the wise, for the devil may say the word of falsehood on the tongue of the wise; and a hypocrite may say a word of truth.'” They asked: “What makes us know, may Allah have mercy upon you, that the wise person is saying the word of falsehood and the hypocrite is saying the word of truth?” He said: “Nay! Avoid the wise man’s words which you disapprove of and which are questioned by people, but let not this dissuade you from him, for perchance he may retract and follow the truth once he hears it, for there is light on the truth.” [Abu Dawood]

It was narrated on the authority of ‘Abdullah ibn ‘Amr  may  Allah  be  pleased  with  him that he said: The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said:

No envy is (acceptable) but in two cases: a man whom Allah has endowed with the (memorization and knowledge of the) Quran with which he stands (and acts upon) at the approaches of night and day; and a man on whom Allah has bestowed wealth which he spends (in His cause) at the approaches of night and day. [Al-Bukhari and Muslim]

The hateful envy is to hope that the favor given to another should vanish, whereas the praiseworthy envy is to aspire to have the like of what is given to the envied person as regards knowledge and wealth.

To stand with the Quran at the approaches of the night is to recite and learn it and worship Allah with it; and this is likely to happen in secret, far from the people’s eyes. To do so at the approaches of the day is to act upon it publicly in front of the people in compliance with the command of Allah, and in the hope of being an example for others to follow and receiving the reward of anyone following him.

The Hadeeth gives preference, in mention, to the superiority of him who is given the Quran and acts upon it over him who is given wealth and spends it (in Allah’s cause), which points out the superiority of knowledge over charity. ‘Ali ibn Abi Talib  may  Allah  be  pleased  with  him said to Kumayl ibn Ziyad ibn Nuhayl (one of the Taabi‘is d. 82 A.H.), “O Kumayl! knowledge is better than wealth. Knowledge guards you whereas you guard wealth. Knowledge is a ruler whereas wealth is ruled. Wealth decreases by charity whereas knowledge increases by spending (i.e. by teaching it).” The decrease of wealth here refers to the apparent reduction which seems to the people, but with Allah it increases and multiplies.

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) clarified this meaning when he said, as narrated on the authority of Abu Kabshah al-Anmari, may Allah be pleased with him:

The world is for four kinds of people: One upon whom Allah Almighty has bestowed wealth and knowledge, so he fears his Lord in respect to them, maintains kinship ties and acknowledges the rights of Allah on him [and fulfills them]; this type is in the best of ranks. One upon whom Allah Almighty has conferred knowledge but not wealth, and he is sincere in his intention and says: “Had I possessed wealth, I would have done like so-and-so.” If that is his intention, their rewards are the same. (He aspires to have the like of this good person in order to do like him; and he does not hope that what the other has of blessing should vanish) One whom Allah Almighty has given wealth but no knowledge, and he ignorantly flounders with it, does not fear Allah in respect to it, does not maintain kinship ties and does not acknowledge the rights of Allah. Such a person is in the worst rank. One upon whom Allah Almighty has bestowed neither wealth nor knowledge, and he says: “Had I possessed wealth, I would have done like so-and-so.” For his intention, both will be equally sinful. [Ibn Majah and At-Tirmithi, who renders it as good-authentic]

Here, the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) dispraises him because of his desire for sin rather than for a favor like the other. There is no difficulty on him who aspires to have the like of the favor given to another, so long as he does not like that it vanishes from him nor dislikes that it should remain with him. If this favor pertains to the obligatory religious service like faith, prayer and zakah, the competition over it is due: that is to aspire to be like him because if he does not like this, he then will be content with the sin, and that is unlawful. If the favor pertains to such good merits as spending wealth in charity and good things, competition over it is recommended. If it pertains to a permissible form of enjoyment, competition over it is permissible. [Ihya’ ‘Uloom Ad-Deen, grand Imam Al-Ghazali]

It is narrated on the authority of ‘Abdullah ibn ‘Amr  may  Allah  be  pleased  with  him that the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said:

He who recites the Quran, it seems as if prophethood has been drawn to him except that he receives no divine revelation; and whoever recites the Quran and thinks that somebody has been given better than what he has been given, he will have exalted what Allah has regarded with slightness and regarded with slightness what Allah has exalted. It is not fit for the Quran holder to be among those who behave foolishly or be angry or enraged: but he should rather forgive and pardon because of the superiority of the Quran. [At-Tabari]

The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was given revelation through a particular text, i.e. the Noble Quran, and the Sunnah through the words of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). So, whoever is given the Noble Quran has the same which Allah Almighty revealed to His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) in the same text, with difference that he receives no divine revelation. No doubt, the scholars are the heirs of the Prophets: they inherit neither dirham nor dinar, but inherit the knowledge which they act upon and spread among the people.

An aspect of exalting Allah Almighty is to exalt His Book (the Quran), and whoever is given much good should thank Allah Almighty for this great favor and feel the magnificence and grandeur of the bounty granted to him by Allah Almighty.

‘Abdullah ibn Mas‘ood  may  Allah  be  pleased  with  him said:

It is due on the holder of the Quran to be recognized for his (standing at) night when the people are asleep, for his (fasting during the) day when the people are not fasting, for his sadness when the people are rejoicing, for his weeping when the people are laughing, for his silence when the people are engaging in discourse, and for his humble submissiveness when the people are arrogant. The holder of the Quran should be compliant and lenient rather than harsh, displeasing in voice like a donkey, a noise-maker, or an obstinate person.”

A righteous man said:

I have learnt that the Quran holder will be asked as the Prophets will be asked (i.e. on the Day of Judgment). In the noble Hadeeth, the Prophet forbade the Quran holder to behave foolishly or be angry or enraged, and rather commanded him to adhere to forgiveness and forbearance. That is, to maintain a good moral character and noble manners. Such was the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) as described by ‘A’ishah  may  Allah  be  pleased  with  her the Mother of Believers when she said: “His moral character was (an application of the laws and instructions of) the Quran.” [Muslim, Ahmad and Abu Dawood]

Since the moral character of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was (an application of) the Quran, then, the Quran is among us, and it is due on the Quran holders to behave according to the manners of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) which are the manners of the Quran.

It was narrated on the authority of ‘Ali ibn Abi Talib  may  Allah  be  pleased  with  him that the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “He who recites and memorizes the Quran, making lawful what is lawful in it and making unlawful what is unlawful in it, Allah will admit him to Paradise and accept his intercession for ten of his household, to all of whom the Fire has been affirmed.” [At-Tirmithi]

The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said:

“The lawful is evident, and the unlawful is evident, and in between them there are suspicious matters unknown to a lot of people. So, whoever forsakes those suspicious matters (lest he may commit a sin) definitely keeps his religion and honor blameless; and whoever bravely indulges in these suspicious things is about to fall into the unlawful, like a shepherd who grazes (his animals) around the protected zone, and he is about to pasture them in it. Verily, every king has a protected zone, and the protected zone of Allah is His taboos.” [Al-Bukhari, Muslim, At-Tirmithi, Abu Dawood and An-Nasa’i]

Both the lawful and the unlawful are evidently clear in the Quran. Suspicious matters should be avoided according to the command of the hadith, for fear of falling into the unlawful. Whoever does so, Allah will admit him to Paradise and accept his intercession for his family.

Intercession is proven in the Quran and Sunnah; and whoever recites the Quran and acts upon what it contains will be made to intercede for others because of his high position and superiority in the sight of Allah Almighty. The first for whom he will be made to intercede are his parents, and their worthiness of intercession goes back to their being the direct cause of this act, even though they themselves are not among the people of the Quran. The intercession takes place only by the permission of Allah by whomever He pleases for whomever He likes. There will be no intercession for him who does not believe in Allah and His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). Just as one’s intercession for his parents is a fact, the parent’s intercession for his child is also proven in the Book of Allah. Allah mentioned one’s supplication for his parents (what means): {“Our Lord, forgive me and my parents and the believers the Day the account is established.”} [Quran 14:41] Similarly, He Mentioned the parent’s supplication for his offspring (what means): {“My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication.”} [Quran 14:40] A mention may also be made of the supplication of Ibrahim (Abraham), may Allah exalt his mention, for his descendants (what means): {“Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are The Exalted in Might, The Wise.”} [Quran 2:129]

For this supplication in this world and the intercession in the Hereafter, they are in dire need. Intercession is assured for the Prophets and Messengers as well as for the Quran, fasting, righteous deeds, and Allah’s righteous servants and pious allies.

According to this hadith, one will intercede, not only for his parents, but also for his family members to whom the fire has been affirmed. That is the bounty of Allah which He gives to whomever He pleases and the reward of reciting and memorizing the Quran and acting upon its principles and laws in this world, and with Allah is the best reward.

Just as the righteous will intercede for their parents and relatives, they will also intercede, by the leave of Allah, for their teachers and disciples, those who have a good favor on them, those whom they like and those who like them in (the religion of) Allah Almighty.

It was narrated on the authority of Abu Shurayh Al-Khuza‘i  may  Allah  be  pleased  with  him that he said: “The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: ‘No doubt, this Quran is a rope, one of whose ends is in the Hand of Allah and the other in your hands: hold fast by it so that you would never go astray nor be ruined after it.'” [Ibn Abi Shaybah]

Allah Almighty says (what means): {And thus We have sent it down as an Arabic Quran and have diversified therein the warnings, that perhaps they will avoid [sin] or it would cause them remembrance.} [Quran 20:113]

Allah only revealed this Quran to guide the people; and it is Allah’s uncreated, revealed speech which He says and continues to say; and that is why one of its ends is in His Hand and the other end is the mus-haf, which is in our hands. We have to adhere to it: it is the strong rope between us and our Lord which no falsehood could approach, neither from before it, nor from behind. Allah kept it from any kind of distortion or alteration. In confirmation, He, the Almighty, says (what means): {Indeed, it is We Who sent down the Quran and indeed, We will be its guardian.} [Quran 15:9]

If things become difficult and the people fall into dispute and the ways are confused so much that no one will know what to do, the saved sect will be that which adheres to the Book of Allah (the Quran) and, after it, the Sunnah of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) as stated in a hadith that we will mention later, Allah willing.

It was narrated on the authority of Abu Hurayrah  may  Allah  be  pleased  with  him that the Messenger of Allah, sallAalaahu ‘alayhi wa sallam, said:

“The Quran has been revealed in five divisions: the lawful, the unlawful, the precise (in meaning), the unspecific (in meaning), and the examples. Act upon the lawful, avoid the unlawful, follow the precise, believe in the unspecific and take lessons to learn from the examples.” [Al-Bayhaqi]

No doubt, the lawful is evident in the Book of Allah Almighty; Allah Almighty says (what means):

{… and makes lawful for them the good things and prohibits for them the evil.} [Quran 7:157]

{… marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one.} [Quran 4:3]

{It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations].} [Quran 2:187]

Similarly, the unlawful is evident: Allah Almighty has made unlawful the evil things, as shown in His saying (what means):

{So avoid the uncleanliness of idols and avoid false statement.} [Quran 22:30]

{Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows.} [Quran 5:3]

The precise includes those Quranic verses of well-established meaning which give a specific legal rule like Allah’s saying (what means):

{Allah instructs you concerning your children: for the male, what is equal to the share of two females.} [Quran 4:11]

{[As for] the thief, the male and the female, amputate their hands.} [Quran 5:38]

This should be followed and acted upon as mentioned in the hadith.

The unspecific includes those Quranic verses whose meanings seem ambiguous to some people, like the letters in the opening of some soorahs such as: {Alif Laam Meem}, {Saad}, {Alif Laam Meem Saad} and the verses of subtle meanings, like Allah’s saying (what means): {The Most Merciful [who is] above the Throne established.} [Quran 20:5] The establishment (istiwa’) in general is known; but we do not know how it takes place for Allah Almighty is not like any of His creation because there is nothing like unto Him. The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) ordered us to reflect upon the creation rather than the Essence of Allah Almighty. Despite the fact that many Quranic verses whose meanings seem ambiguous to some people are indeed precise and definite to those well-established in knowledge, and some verses which are unspecific and indefinite at a particular time may seem precise and definite at another time. It is incumbent upon the believer to believe in them all and not delve into their subtleties without knowledge.

The examples in the Noble Quran from which one should take lessons to learn and receive instruction are, in part, reported from previous nations and, in part, similitudes of concrete things such as Allah’s saying (what means): {The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is All-Encompassing and Knowing.} [Quran 2:261] Allah multiplies good deeds, each one by ten to seven hundred times, as He pleases, to whomever He pleases, in the same way as He extracts seven hundred grains from a single seed; and Allah has power over all things. It is due on the believer to take lessons to learn and receive instruction from those examples.

It is narrated on the authority of ‘Abdullah ibn Abi Awfa  may  Allah  be  pleased  with  him that he was asked whether the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) left a will, and he answered in the negative. He was asked how leaving a will was prescribed on the people whereas the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) himself did not do it. On that he said: “The will of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is his advice to us to hold onto the Book of Allah Almighty.” [Al-Bukhari, Muslim, At-Tirmithi, An-Nasa’i and Ahmad]

The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was not to advise his ummah to do anything after him better than to follow the Book of Allah Almighty. It is the Book which contains the will of Allah and His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) to his ummah after his death in which Allah says (what means): {And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe.} [Quran 29:51]

The rest of the will left by the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is his hadiths and Sunnah, reported from him by the noble Companions  may  Allah  be  pleased  with  them. Writing a will in the question refers to the statement of Allah (what means): {Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable – a duty upon the righteous.} [Quran 2:180] Similarly, the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) commanded that he who has any wealth or debt worthy of bequest should make a will without delay since death is nearer to mankind than the strap of his sandal.

It is narrated on the authority of Jabir  may  Allah  be  pleased  with  him that he said: Once, the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) addressed us with a khutbah (sermon) in which he praised Allah and lauded Him as befits His majesty and then said: “The best speech is the Book of Allah and the best guidance is the guidance of Muhammad. The worst deed is the introduction of new practices (which are not of the religion), and every religious innovation is misguidance.”

Whenever a mention was made of the Final Hour, his eyes would become red, his tone loud and he would show anger as if he were warning us against an army, saying: “The Hour is about to attack you in the morning or in the evening. I have been sent (as a Prophet) ahead of the Hour as (close to each other as) such,” beckoning with his index and middle fingers. “He who leaves an estate, it belongs to his heirs, and he who leaves a debt or children (in helplessness), it is my responsibility to pay it off and bring them up.” [Ahmad]

One of the main foundations of belief is to have faith in the Book of Allah and in its being the truest speech. Whoever has doubt in the truthfulness of anything thereof or takes another book than it and gives it preference over the Book of Allah Almighty or believes that it is truer than the Book of Allah is indeed a disbeliever and an apostate. Next to it in the obligation of following is the Sunnah of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).

Religious innovation is any practice introduced in the religion which violates the Noble Quran or the Prophetic Sunnah or any of their principles. This definition is clarified by another hadith narrated on the authority of ‘A’ishah  may  Allah  be  pleased  with  her in which the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “He who innovates in this matter of ours (the religion) anything that is not of it, (his deed) should be rejected.” [Al-Bukhari, Muslim, Abu Dawood and Ibn Majah] To introduce into the religion anything that is not in it is indeed a religious innovation; whereas to do anything that is in the religion is not a religious innovation. For example, to dash the malicious allegations of the enemies of Islam with new arguments is of the religion and not included in the hadith of religious innovations: it is, rather, a good act. In this way we could know whether an invented practice is a good act or an evil religious innovation.
[…]

It is narrated on the authority of ‘Ali ibn Abi Taalib  may  Allah  be  pleased  with  him that he said:

I heard the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) say, “Indeed, there will be a Fitnah.” I asked, “What is the way out of it, O Messenger of Allah?” He said, “The Book of Allah, which includes the stories of those who were before you, the news of those who will come after you and the judgment on the disputes between you. It is a decisive statement and not an amusement. No tyrant left it but Allah broke him, and whoever seeks guidance in anything else other than it, will be misguided by Allah. It is the strong rope of Allah, and the wise mention. It is the straight path, by virtue of which inclinations never deviate (from the truth), nor are tongues confused, nor are scholars satiated from it, nor is it ever considered old regardless of its being repeated so often, nor do its wonders die out. It is that which prompted the Jinn, when they heard it, to say (what means): {… indeed, we have heard an amazing Quran. It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.} [Quran 72:1-2] Whoever speaks with it proves truthful, and whoever acts upon it receives reward, and whoever judges by it becomes just, and whoever invites to it will be guided to a straight path.” [At-Tirmithi]

This hadith, which includes the characteristics of the Book of Allah Almighty, is of great significance and should be deeply considered. It is a satisfactory answer to the way out of Fitnahs once they occur, i.e. to return to the Book of Allah Almighty, which contains:

1- The stories of those who were before us, i.e. the previous nations, some of whom belied the Messengers, whereupon they were ruined, while others gave trust to the Messengers, whereupon they were rewarded.

2- The news of those who will come after us till the establishment of the Day of Judgment and the Final Hour, like the descent of ‘Eesa (Jesus) son of Mary  may  Allah  exalt  his  mention and others which are known to some and unknown to others.

3- The judgment of the disputes between us, i.e. the rulings of qisas (legal retribution), personal affairs, dealings among individuals and communities at times of prosperity and adversity, war and peace, and so on.

4- It is the decisive statement, i.e. its judgments are incisive and its fundamental rules established and as clear as a sword’s point.

5- It is not amusement; all of it is serious and decisive: either lawful or unlawful, precise or unspecific, narrations or examples.

6- No tyrant abandons it but that Allah breaks him because the Quran enjoins justice and kindness. Justice is the foundation on which dominion is based; and any ruler who abandons justice, Allah punishes him and seizes him with the seizure of One Exalted in Might and Perfect in Ability.

7- Whoever seeks guidance in anything other than it will be misguided by Allah because no guide in any sharia comes but from Allah; and whoever seeks for honor and power, for sure, it has all power and honor; and whoever goes astray from its guidance will be disgraced by Allah in this world, and the punishment of the Hereafter is more grievous.

8- It is Allah’s strong rope, one of whose ends is in the Hand of Allah while the other is in our hands. Whoever adheres to it has indeed grasped the trustworthy handhold which never breaks.

9- It is the wise mention: whoever likes to remember Allah Almighty, there is nothing better than the recitation of His Book, all of which abounds with wisdom.

10- It is the straight path: whoever follows it will not be among those who evoke [Allah’s] anger nor of those who are astray.

11- It is that by virtue of which inclinations never deviate from the truth: whoever seeks to be inclined to its interpretation and rulings, soon his snares will be discovered because Allah Almighty promised to guard it, saying (what means): {Indeed, it is We who sent down the Quran and, indeed, We will be its guardian.} [Quran 15:9]

12- It is that by which the tongues are never confused because it is an Arabic Quran evident in wording and mutawatir in text (collectively contiguous) which no letter has been added to or reduced from.

13- The scholars are never satiated from it because all sharia sciences stem from the Quran and they take what they take from its inexhaustible spring; and whoever likes more will not be able to quench his thirst.

14- It is never considered old regardless of its being repeated so often: every time one recites the Quran, he tastes a fresh sweetness in it, as if he is reciting it for the first time; new meanings appear to him, and the believer understands it with a new understanding; and no one feels it is old except him whose insight is blinded by Allah from the even path. Allah Almighty challenged all people to produce even a single verse like it, and this challenge will be in force till the Day of Judgment, and no human being will ever be able to produce a verse like it.

15- Its wonders never die out: the wonders which emerged after the death of the Messenger of Allah, sallAllahu ‘alayhi wa sallam, were more numerous than those which appeared during his life, and what will appear in the future is even more.

16- It is that which prompted the Jinn, when they heard it, to say (what means): {… Indeed, we have heard an amazing Quran. It guides to the right course…} [Quran 72:1-2] It is the Book of Allah to guide men and jinn, and what amazed the jinn amazes men more, and what guides the jinn to the right course guides men to a better right course.

17- Whoever speaks with it is truthful because the whole of it is true and nothing else.

18- Whoever acts upon it will be rewarded because if one acts according to its principles and laws, Allah multiplies, for him, one good deed by ten times the like of it, up to what Allah wills.

19- Whoever judges by it will be just, whether with himself, his family, the community or the people. There is nothing but justice in it.

20- Whoever invites to it will be guided to a straight path because it is the guide of the callers to Allah, the truth and the straight path.

Does this hadith not have the most comprehensive, the most accurate and the most wonderful description of the Noble Quran? No doubt, the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was given the keys of eloquent speech, and about him, Allah says (what means): {Nor does he speak from [his own] inclination. It is not but a revelation revealed.} [Quran 53:3-4]

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