On the importance of

On the Importance of Tawheed


Verily, Allah has created the world and everything in it in order to worship Him alone.  He sent the Messenger (sallallaahu ‘alayhi wa salaam) to call the people to Tawheed and the Noble Quran is concerned with the aqeedah of tawheed in most of its chapters and it explains the harm of shirk for the individual and the society.  Shirk is the reason for destruction in this life and the reason for eternal destruction in the Fire of the Hereafter.


Verily, all the Messengers began their call with Tawheed, which they were commanded by Allah to convey it to the people.  He, the Most High, said:

“We have not sent before you from the Messengers, except We inspired to him that He is the only One worthy of worship, so worship Him.” [21:25]


The Messenger of Allah (sallallaahu ‘alayhi wa salaam) stayed in Makkah for thirteen years while he called his people to the Tawheed of Allah and he called to Him alone without associating anything with Him.  It was regarding this issue that Allah revealed the following verse to His Noble Messenger (sallallaahu ‘alayhi wa salaam):

“Say: Verily I call to my Lord and I do not ascribe any partners to Him at all.” [72:20]


The Noble Messenger (sallallaahu ‘alayhi wa salaam) brought up his followers upon Tawheed from the time of childhood and he (sallallaahu ‘alayhi wa salaam) said to the son of his uncle, his cousin ‘Abdullaah ibn ‘Abbaas: “When you ask, then ask Allah, and when you seek help, then seek help from Allah.” [Hasan Saheeh, Tirmidhi].   This Tawheed is in reality the religion of Islam, which is built upon it, and anything other than it is not accepted by Allah.


Verily, the Messenger (sallallaahu ‘alayhi wa salaam) taught his Companions to begin their call to the people with tawheed, so he (sallallaahu ‘alayhi wa salaam) said to Mu’aadh ibn Jabal, when he (sallallaahu ‘alayhi wa salaam) sent him to Yemen: “So let the first thing you call them to, be the testification that none has the right to be worshipped except Allah.”  And in another narration: “…that they worship Allah alone.” [Bukhari and Muslim]


Tawheed is embodied in the testification that “None has the right to be worshipped except Allah, and Muhammad is the Messenger of Allah.”  Its meaning is that there is no one who is worthy of deserving worship except Allah, and there is no worship except that which the Messenger of Allah (sallallaahu ‘alayhi wa salaam) came with.  It is this testification which allows a unbeliever to enter into Islam, since it is the key to Paradise, and the one who testifies to it and believes it enters into Paradise as long as he does not invalidate it by shirk or a word of disbelief.


The disbelieving Quraish offered the Messenger of Allah (sallallaahu ‘alayhi wa salaam) kingship, wealth and wives and other than that from the pleasures of this life in exchange for him abandon the call to tawheed, and abandon the attacks against the idols.  However, he did not desire that from them, rather he (sallallaahu ‘alayhi wa salaam) continued his call and endured the onslaught along with his Companions, until the call to tawheed was victorious after Makkah was conquered and the idols were destroyed.  The Messenger of Allah (sallallaahu ‘alayhi wa salaam) recited,

“Truth has come and falsehood has vanished, surely falsehood is ever bound to vanish.” [17:81]


Tawheed is the preoccupation of a Muslim in his life, so he begins his life with Tawheed and he ends his life with Tawheed.  His task in life is to establish Tawheed and the call to Tawheed, since Tawheed unifies the believers and gathers them upon the statement of Tawheed.  So we ask Allah to make the statement of Tawheed (Laa ilaaha lila Allah) our last words in this world and we ask Him to gather the Muslims upon the statement of Tawheed – Ameen.

Love for the Messeng

Love for the Messenger

(sallallahu `alayhi wa sallam)


It is related in the Sahihain of al-Bukhari and Muslim, rahimahumallaah, from Anas, radhiallahu `anhu, that the Prophet, sallallahu `alayhi wa sallam, said: “None of you truly believes until I am more beloved to him than his father, his child and all of mankind.”


And in the same sources we find that `Umar ibn al Khattab, radhiallahu `anhu, said to Allah’s Messenger, sallallaahu `alayhi wa sallam, “O Rasoolullah, you are more beloved to me than anything except my own self.” Allah’s Messenger, sallallahu `alayhi wa sallam, then told him, “No, by the One in Whose Hand is my soul, not until I am more beloved to you than your own soul.” `Umar then told him, “By Allah, now you are more beloved to me than my own soul.” Allah’s Messenger, sallallaahu `alayhi wa sallam, then told him that now he had the complete and correct faith.


Ibn Rajab says about love of the Messenger sallallaahu `alayhi wa sallam: Love for the Messenger sallallahu `alayhi wa sallam is at two levels.


The first level is obligatory. This is the love that requires one to accept whatever the Messenger sallallahu `alayhi wa sallam brought from Allah and to receive it with love, pleasure, esteem and submission, without seeking guidance from any other source whatsoever. This is then followed by excellent following of him in whatever he conveyed from his Lord and to affirm whatever he has reported of obligations, to remain away from anything he has prohibited of forbidden acts, to give support for his religion and to strive against those who oppose him according to one’s ability. All of this are necessary components that one must possess and a person’s Faith is not complete without them.


The second level is superior. This type of love requires following his example in an excellent way and fulfilling the following of his Sunnah with respect to his behavior, manners, voluntary deeds, superogatory actions, eating, drinking, dressing, excellent behaviour with his wives and other aspects of his perfect manners and pure behavior. It also includes learning about his life and days. It also includes the heart trembling when mentioning him, saying prayers and blessings upon him often out of what resides in the heart of love for him, esteem for him and respect for him. It also includes loving to listen to his words and preferring them over the words of others of the creation. And one of the greatest aspects of this love is to follow him in his abstinence of this world, his being suffices with a little and his turning to and desiring of the everlasting Hereafter.

Preparing ourselves

Preparing ourselves for the hereafter


Praise be to Allah who said:  “And for those who fear the time when they will be standing before their Lord, there shall be two gardens (in Paradise).” [Surah al-Rahman:46]

May Allah bestow His peace and blessings on His prophet who said:  “If you knew what I know, you would laugh little and weep much.  [Sahih al-Bukhari (4621, 6486, 7295) and Sahih Muslim (2359)] And may Allah be pleased with the Companions who wept upon hearing this hadith.

It is right for us to have fear of that day that we all have to face.  That Day of Resurrection is a day of distress and deep regret.  It is that long and ominous Day in which all humanity will stand before their Lord.  On that day, fear will make the pregnant woman miscarry.  People will be as if they are drunk but they shall not be drunk but the severity of Allah’s punishment will make them that way.  On that day, fear will make the hair on the heads of small children turn grey.

We should seriously start to prepare ourselves for that day, since it is the crossroads on the long journey of our existence.  From there, we will head either to Paradise or to the Hellfire.  Those who enter paradise will dwell therein for all eternity in perpetual happiness and enjoyment, while those who go to Hell will face torture, and the inhabitants of Hell will find to their distress that they have eternal lives as well.

We must, however have an optimistic outlook regarding our Lord.  His Mercy is truly vast for those who believe in Him and worship Him sincerely and it always takes precedence to His wrath.  The Prophet (peace be upon him) has told us that Allah is more merciful to us than a devoted mother is to her newborn child. [Sahih al-Bukhari (5999) and Sahih Muslim (2754)]

The fear that we have of the Day of Resurrection should motivate us to be more devoted in worship and more ready to engage in good deeds.  We should pray and fast more often and renew our efforts to make pilgrimage.  We should be good to our families and show kindness to our parents.  There are many different ways to do good.

This same fear should help us to abstain from sinful acts and disobedience to Allah.  This fear then will actually have a positive effect on us.  It is not a negative fear that will make us inactive and despair of Allah’s mercy.

The following activities are very helpful in helping a Muslim prepare for that dreadful day, “a day wherein they will be brought forth and nothing about them will be hidden from Allah.” [Surah Ghafir: 16]

1. We should read the Qur’an and contemplate its meanings.  We should consider its rulings and appreciate the good that it promises us as well as the warnings that it gives us.


2. We should read about the life of the Prophet (peace be upon him).  We should study how he conducted himself in obedience to Allah and how he abstained from overindulgence in worldly pleasures.

3. We should likewise read the biographies of the Companions and those who followed after them and look at how they strove to attain success in the Hereafter.

4. We should often contemplate the inevitability of death.  We should be aware of the trials that follow in the grave and during the resurrection.  We should visualize ourselves standing before Allah, the most scrupulous and Just of judges.  We should think about the bridge that we will have to cross in order to attain salvation, a bridge from which many will slip and fall to their destruction.  We should think about the joy that will be experienced by the people of Paradise and the suffering and sorrow of the inhabitants of Hell.

We need to always keep in mind that death can come to us at any moment.  How do we wish to meet our Lord?  Do we wish to do so in a state of grace and obedience or would we like to do so while engaged in sin?  Ibn`Umar relates to us that the prophet (peace be upon him) once put his hand on his shoulder and said to him: “Be in the world as if you are a wayfarer or a stranger passing through.”  Because of this, Ibn`Umar would often say: “When night falls, do not look forward to the dawn and when day breaks do not anticipate the night.  Take full advantage of your health before you succumb to illness and of your life before death overtakes you.” [Sahih al-Bukhari (6416)]

5. We need to seriously study to acquire Islamic knowledge.  When we acquire more knowledge of our religion, we become more aware of Allah and more God-fearing. Allah says: “The only people who fear Allah from among His servants are those who possess knowledge.”

6. We should keep company with pious people, especially those who have good Islamic knowledge and those who are engaged in calling others to Islam.  Likewise, we should avoid the company of sinful and dishonest people.  Good company helps us to purify our hearts.  We also find support in such people for our efforts to do what is right.  Conversely bad company hardens our heart.  Immoral people encourage us to do immoral things.  Also when our hearts become hardened, we become far away from Allah and more attached to worldly things.

7. We should always keep in mind that this world is a transient place.  Those who enjoy the pleasures of this world will not be able to take those pleasures with them.  They have only their deeds to send before them.  Allah says: “On the Day when every soul will find itself confronted with all that it has done of good and all that it has done of evil, and every soul will long that there might be a mighty space of distance between it and that evil.  Allah bids you beware of Him.  And Allah is full of pity for His servants.” [Surah Al Imran: 30]


No matter how great this world may seem to us, it is in truth quite insignificant.  No matter how enduring it may appear right now, it is as fleeting as a night that must end at the next sunrise.  Our worldly lives will come to an end at the grave.

The Prophet (peace be upon him) said: “The life of this world compared to the Hereafter is as if one of you were to put his finger in the ocean and take it out again then compare the water that remains on his finger to the water that remains in the ocean.” [Sahih Muslim(2858)]


8. Lastly, we must spend more time in sincere supplication to our Lord.  We should ask Him to make the Hereafter dearer to us and to make us less fond of the world.  We should beseech Him to grant us Paradise with all of its delights and to spare us His wrath.  Truly, Allah hears and answers our prayers.

The best quality is


Posted on: 11 November 2016

As for the next part of the question, about the most valuable quality to aim for, then the answer to this is that the best prize is to have trust in Allah, reliance upon Him of His sufficiency, and keeping a good opinion of Him, the latter being that if anyone is anxious regarding their sustenance then he should turn to the shelter of Allah, as the Exalted said, from what is narrated by His Prophet, sallallahu ‘alayhi wa sallam:

“O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you.” [Upon Abu Dharr, related by Muslim, at-Tirmidhi, and Ahmad]

In this regard there is also a hadith which at-Tirmidhi narrates from ‘Anas, radiallahu ‘anhu, who said that the Messenger of Allah (salallahu ‘alayhi wa sallam) said:

“Each of you should ask for his needs from Allah, even if the strap of your sandal breaks, because if Allah does not facilitate it, it will never be possible.”

Allah the Most High says in His Book:

” … But ask Allah for His bounty … “ [Al-Qur’an 4:32]

“And when the prayer is finished, then you may disperse through the land, and seek the Bounty of Allah … “ [Al-Qur’an 62:10]

Although this ayah is in the context of the congregational Friday prayer, its meaning applies to all the prayers. That is why – and Allah knows best – the Prophet sallallahu ‘alayhi wa sallam instructed the person entering the mosque to say:

“Allahummaftah li abwaba rahmatik.” (O Allah! Open the doors of Your Mercy for me)

and when leaving the mosque to say:

“Allahumma inni as’aluka min fadlik.” (O Allah! I ask of You some of Your Bounty)

[Muslim, Abu Dawud, an-Nasa’i, ad-Darimi, Ibn Majah, Ahmad, Abu ‘Awanah, Abdur-Razzaq and al-Bayhaqi]

Also the Friend of Allah (i.e. Ibrahim, ‘alayhis salam) had said:

” … then seek sustenance from Allah, serve Him, and be grateful to Him.” [Al-Qur’an 29:17]

This is a command, and a command signifies obligation. Therefore, to seek help from Allah and to entreat to Him in the matter of livelihood and others is a fundamental principle. Furthermore, it is important in seeking a livelihood that one should acquire wealth with generosity of heart and not with greed so that he may be blessed in it. Neither should he make the wealth the primary aim; rather, he should regard wealth much as he regards the toilet, which he has need of but it has no place in his heart, and he only resorts to it when necessary.

marfu’ (i.e. report consisting of a chain of narration that goes back to the Prophet, sallallahu ‘alayhi wa sallamhadith which is related by at-Tirmidhi and others states that, “He who begins the morning with this world as his greatest concern, Allah disperses his collected gains and puts its loss in front of him, and only that of the world comes to him which is written for him. And he who begins the morning with the Hereafter as his greatest concern, Allah gathers for him his works and creates richness in his heart due to them, and the world comes to him subserviently.” [Related by at-Tirmidhi with a da’if isnad, but the hadith is sahih due to the supporting narrations of Ibn Majah, Ibn Hibban and Ahmad]

One of the salaf said, “Each of you is in need of the world, but you are in more need of your portion in the Hereafter. Therefore, if you are in search of your portion in the Hereafter first and foremost, then you will achieve your portion of the world in passing, such that it is taken care of as it comes.”

Allah the Exalted says:

“I have only created Jinn and men that they may worship Me. No sustenance do I require of them, nor do I require that they should feed Me. For Allah is He who gives (all) sustenance, Lord of Power, Steadfast (forever).” [Al-Qur’an 51:56-58]

The Acceptable Actio


Posted on: 06 May 2013

The Acceptable Action

Before you take a single step oh Muslims, it is vital for you to be acquainted with the path in which your deliverance lies. Do not make yourself exhausted by performing many actions. Perhaps the one who does many actions, does not gain anything but tiredness from them in this world and punishment in the hereafter.


This is illustrated in the Prophet sallallaahu ‘alayhi wa sallam saying: “Perhaps a fasting person obtains nothing from his fasting but hunger and one who stands during the night in prayer nothing but tiredness.” Reported by Ibn Maajah from Abu Hurairah and Sheikh Al-Albaanee declared it to be authentic in his Saheeh ul-Jaami’, no. 3482.].


Allah the Exalted said: And We shall turn to whatever actions they did and make them into scattered dust (Surah Furqaan 25:23).  He also said: It is he who created life and death to see which of you is best in action (Surah Mulk 67:2)


Therefore, know before everything else the necessary conditions for actions before they are accepted. It is vital that two great and important matters are fulfilled for every action. If they are not the action will not be accepted.


The First: That the one who performed the action desired nothing but the Face of Allah Azzawajall by it – to have sincerity and intention that this action is purely to seek the pleasure of Allah.


The Second: That the action is in agreement with what Allah the Exalted has legislated in His Book or His Messenger sallallaahu ‘alayhi wa sallam has explained in his sunnah.


Fudayl ibn Ayyaad, a taabi’ee, said regarding the verse {…that He may test you, which of you is best in deeds…} [11:7], “The most sincere and the most correct” so those who were around him said “And what is the most sincere and the most correct?” He replied “Action, if it is correct but not sincere will not be accepted and action, if it is sincere but not correct will not be accepted until it is both sincere and correct. Sincere means that nothing but the Face of Allah is sought and correct means that it is in conformity with the Sunnah.”


And some of the Salaf used to say: There is no action, even if it is insignificant, except that it will have two questions put to it – 1. Why did you do it? And 2. How did you do it?


The first question is about the reason for the action and its motive. If the motive was for an objective from among the objectives of the world such as seeking praise or status or any other worldly aim, it is an evil action and will be thrown back at its performer. If the motive for the action was to fulfil the right of Allah of pure enslavement to Him and seeking a means of nearness to Him then it is a good action and will be accepted Insha’Allah.


The second question is about the following and imitation of the Messenger sallallaahu ‘alayhi wa sallam. Was the action from amongst the legislated actions or was it from your innovation and invention? If it was from the guidance of the Messenger sallallaahu ‘alayhi wa sallam then it is a good action and if it was in opposition to the practise of the Messenger sallallaahu ‘alayhi wa sallam then it is an evil action and will not be accepted from its performer as is proven in the hadeeth of Aa’ishah (ra) who said: The Messenger of Allah sallallaahu ‘alayhi wa sallam said: “Whoever introduces into this affair of ours something that does not belong to it will have it rejected.” (Muslim)


And she also reports that the Messenger of Allah sallallaahu ‘alayhi wa sallam said: “Whoever does an action which we have not commanded will have it rejected.” (Muslim)

When one of the above two conditions is not fulfilled the action is neither righteous nor acceptable. The saying of the Blessed and Exalted provides evidence for this: And whoever places his hope in the meeting with His Lord let him work righteous deeds and in the worship of His Lord, associate none as a partner (Surah Kahf 18:110)


Allah, the Sublime has commanded in this verse that the action should be righteous meaning, agreement with the Sharee’ah. Then He commanded that the person should make it sincerely for Allah, desiring by it nothing besides Him.

Ibn Katheer (rh) said: These are the two pillars of the accepted action. It is necessary that the action is sincerely for Allah and also correct, upon the Sharee’ah of the Messenger of Allah sallallaahu ‘alayhi wa sallam. The likes of this has also been reported from al-Qaadi Ayyaad – may Allah have mercy upon Him – and others.


Allah the Exalted also said: And who is better in religion than the one who submits his face to Allah and is a doer of good?(Surah Nisaa 4:125).  The meaning of submitting ones face for Allah is: Making one’s intention and action for Allah, and the meaning of doing good is: Imitating and following the Messenger’s sallallaahu ‘alayhi wa sallam Sunnah.


O’ Allah guide us to the right intention and sincerity in our action.  O’ Allah guide us to follow the pure sunnah of your final Prophet and Messenger sallallaahu ‘alayhi wa sallam. Ameen.

Nine Great Benefits


Posted on: 10 June 2013

With the Name of Allâh, the Most Merciful, may His Salâh and Salâm be upon His last Messenger Muhammad, to proceed:

Indeed the Book of Allâh is not a book like any other, it is the timeless Speech of Allâh, not a created thing, a study guide for life and death and what comes after. Therefore it deserves a more careful study than anyone else’s speech. It necessitates that its reader return to the early narrations of those who witnessed its revelation and heard its explanation by the one deputed by Allâh to rehearse and explain His Words to humanity (sallallâhu ‘alayhe wa sallam). For if one would try to ponder over the meanings of the verses without having done this study, then surely the filth of the time that he lives in and his ignorance of the correct application and understanding that the early Muslims had would cause him to understand some things not intended by Allâh Most High, and therefore he would go astray, thinking to be worshipping Allâh.

So every sincere Muslim who hopes to earn Allâh’s Love by reciting and reflecting over Allâh’s Book, then let him hold tight to the meanings explained by the Prophet (sallallâhu ‘alayhe wa sallam), and those taught by the Companions and their immediate followers, and the early scholars of Islâm.

Know that reciting and pondering over the Book of Allâh, devoting your time regularly to its study and implementation has tremendous benefits in this life and the Next, so let us now look to just a few of them to attach ourselves more firmly to Allâh’s Majestic Words. Each benefit stands as enough of an encouragement on its own for us to shun any laziness we have and dedicate ourselves to the Qur’ân properly.

1 – Reading and reflecting over the Qur’ân fulfills an Islâmic duty

Indeed the Prophet (sallallâhu ‘alayhe wa sallam) summarized this Religion with his statement:

“The Religion is nasîhah (sincerity)!” [1]

So then Tamîm ibn Aws (may Allâh be pleased with him) then said, “We asked, ‘To whom?'”He (sallallâhu ‘alayhe wa sallam) replied:

“To Allâh, HIS BOOK, His Messenger, the leaders of the people, and their common folk.” [2]

The sincerity that is due to the Book of Allâh, as Ibn Rajab Al-Hambalî said, includes having a strong love for it, honoring it and extolling its great status, affirming that it is the Speech of Allâh, seeking to understand its meanings, acting by it, following the orders found in it, spreading its correct understanding, continually studying it, and taking on the good manners that are encouraged in it. [3]

So by reading and reflecting over the Qur’ân, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Qur’ân then becomes a proof for him on the Day of Judgement! And that is our second benefit we will take by embracing this Noble Book…

2 – The Qur’ân will be a proof for us on the Day of Judgement

This is due to the statement of the Messenger:

“…and the Qur’ân is a proof for you or against you…” [4]

So one of two things will occur with this proof, the Book of Allâh. It will either be in your favor, a proof for you on the Day when you will need every single good deed, or it will be something standing against you, the very Speech of your Creator, a proof against you! Who could be saved from the terrors of that Day if Allâh’s own Speech is against him?!?!

Think carefully, dear Muslim brother or sister, about your position with the Qur’ân! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgement?!

O Allâh! We ask you, by Your Glorious Speech and the rest of Your beautiful Names and Attributes, to make the Qur’ân a proof for us! O Allâh! Don’t make the Qur’ân a proof against us on that Day, and save us from the hellfire!

For if Allâh makes the Qur’ân a proof in our favor on that Day, then it would also be an intercessor for us, when NO intercession will take place except by His Permission.

3 – The Qur’ân will intercede for us on the Day of Judgement

The proof: Abû Umâmah relates that the Prophet (sallallâhu ‘alayhe wa sallam) said:

“Read the Qur’ân, for verily it will come on the Day of Standing as an intercessor for its companions.”[5]

4 – Your status in this life will be raised

In Sahîh Muslim, we find a lovely story, about how a man from the promised people of Jannah, ‘Umar ibn Al-Khattâb, understood this principle.

Some men came to question him during his khilâfah about the leadership of Makkah, they asked, “Who do you use to govern Makkah?”

He said, “Ibn Abzâ.”

They asked, “And who is Ibn Abzâ?”

‘Umar replied, “A freed slave from those we freed.”

They remarked, “You left a freed slave in charge of the people of the Valley (the noble tribes of the Quraysh)!?!?”

So he answered them, “Verily he is a reader of the Book of Allâh and is knowledgeable about the obligations of the Muslims. Haven’t you heard the statement of your Messenger:

“Verily Allâh raises some people by this Book and lowers others by it.” [6]

5 – You will be from the best of the people

‘Uthmân (may Allâh be pleased with him), the third khalîfah and fourth most virtuous person on earth after the Prophet (sallallâhu ‘alayhe wa sallam), Abû Bakr, and ‘Umar, said that the Prophet (sallallâhu ‘alayhe wa sallam) said:

“The best of you are the ones who learn the Qur’ân and teach it to others” [7]

6 – There are ten rewards for each letter you recite from the Qur’ân

As an authentic hadîth in Sunan At-Tirmithî proves:

“Whoever reads a letter from the Book of Allâh, he will have a reward. And that reward will be multiplied by ten. I am not saying that “Alif, Lâm, Mîm” is a letter, rather I am saying that “Alif” is a letter, “lâm” is a letter, and “mîm” is a letter.” [8]

So increase your recitation of the Qur’ân to gain these merits, and to gain the following merit as well…

7 – The recitors of the Qur’ân will be in the company of the noble and obedient angels

‘آ’ishah (may Allâh be pleased with her), the Prophet’s beloved wife who held his head in her lap as he took his last blessed breaths, relates that the Prophet (sallallâhu ‘alayhe wa sallam) said:

“Verily the one who recites the Qur’ân beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then he will have TWICE that reward.” [9]

So do not let the Shaytân give you false excuses, such as “I am not an ‘Arab,” or “Its not my language.”This hadîth is a firm proof against these whisperings. Dedicate yourself to the Book of Allâh, whether you are an ‘Arab or not! The excuses have been eliminated and the pathway has been cleared for you to embrace the Book of Allâh without holding back or offering excuses!

And surely you will not hesitate to seek a teacher or a study circle for the Qur’ân once you hear the last and perhaps greatest benefits of reading and contemplating over the Qur’ân…

8 – The Qur’ân will lead you to Paradise

The Prophet (sallallâhu ‘alayhe wa sallam) said:

“The Qur’ân is an intercessor, something given permission to intercede, and it is rightfully believed in. Whoever puts it in front of him, it will lead him to Paradise; Whoever puts it behind him, it will steer him to the Hellfire.” [10]

9 – Your position in Paradise is determined by the amount of Qur’ân you memorize in this life

‘Abdullâh ibn ‘Amr ibn Al-‘آs heard the Prophet (sallallâhu ‘alayhe wa sallam) saying:

“It will be said to the companion of the Qur’ân: Read and elevate (up through the levels of the Paradise) and beautify your voice as you used to do when you were in the dunyâ! For verily, your position in the Paradise will be at the last verse you recite!” [11]

Know that these nine benefits, from the many benefits available, can only be attained by a sincere commitment to the Book of Allâh, not by a person’s mere statement, “I love the Qur’ân, it’s beautiful.”Rather the heart must be sincerely attached to Allâh’s Book and the limbs and tongue will follow in this attachment.

You must know that only a few of the numerous benefits of reading and reflecting over the Qur’ân have been mentioned here. There are many benefits that await your reading in the Qur’ân and books of hadîth, like the chapter of the Qur’ân that will argue on your behalf in the grave, and that it is a physical healing, a source of rest and relaxation for your heart, among many other things.

And Allâh knows best.

[1] written by Abul-‘Abbâs

[2] Sahîh Muslim #194 (1/220 of Sharh An-Nawawî)

[3] refer to Jâmi’ul-Ulûm wal-Hikam, p.221 (Ar-Risâlah, 1417)

[4] part of a hadîth in Sahîh Muslim #533 (2/97 of Sharh An-Nawawî)

[5] Sahîh Muslim #1871 (3/330 of Sharh An-Nawawî)

[6] Sahîh Muslim #1894 (3/339 of Sharh An-Nawawî)

[7] Sahîh Al-Bukhârî #5027 (9/89-90 of Fat-hul-Bârî)

[8] Sunan At-Tirmithî #2910; Al-Albânî authenticated it in Sahîh Sunan At-Tirmithî (3/164)

[9] Sahîh Muslim #1859 (3/325 of Sharh An-Nawawî); another version of this hadîth with a slighty different wording can be found in Sahîh Al-Bukhârî #4937 (8/852 of Fat-hul-Bârî)

[10] an authentic hadîth found in Sahîh Ibn Hibbân #124 (1/330-331 of Tartîb Ibn Balbân, printed by Ar-Risâlah), on the authority of ‘Abdullâh ibn Mas’ûd; Al-Albânî authenticated it in Silsilatul-Ahâdîthis-Sahîhah #2019

[11] Sunan At-Tirmithî #2914; Al-Albânî authenticated it in Sahîh Sunan At-Tirmithî (3/164-165)