The Virtues of The Quran and of Its Bearers

The Virtues of the Qur’an
and of its Bearers

and an Encouragement for Memorising it
and a Warning against Forgetting it
A compilation of 40 ahādith
.
Compiled and Translated
by
Ḥāfiẓ Munowar Harneker

Dedicated to
Zainab
and to all aspiring ḥuffāẓ.
I hope that this book inspires you
to strengthen your bond with the Qur’ān,
and to keep on falling in love with it
over and over and over again.

‫ات َوإِمَّنَا لِ ُك ِّل ْام ِر ٍئ َما نَ َوى‬
ِ ‫ال بِالنِّيم‬
ُ ‫إِمَّنَا ْاْل َْع َم‬
“Actions are but by intentions and every man shall have what he intended…”
(Ṣaḥīḥ Bukhārī and Muslim)

Introduction
‫ وأكرمنا بالقرآن‬، ‫أعزنا باإلسالم‬

ّ ‫احلمد هلل الذي‬
‫ الذي أنزل على قلبو الفرقان‬، ‫والصالة والسالم على خامت الرسل الكرام‬
‫وعلى آلو وأصحابو ومن تبعهم بإحسان‬
‫وبعد‬
All praise is due to Allah, the One who honoured us with Islam and ennobled us with the Qur’ān.
And peace and blessings be upon the Seal of all the Noble Messengers,
the one upon whose heart was revealed the Furqān,
and upon his family and his companions and all those who follow them in iḥsān.
~*~
Allah ta‘ālā says in the Glorious Qur‟ān, “These Messengers: We favoured some of them over
others.” (Sūrah 2: 253) In the same way that some of the Messengers were favoured over others,
so too among the rest of humanity do we find some being preferred by Allah ta‘ālā above others.
One such category of people who have been favoured more than others are the Bearers of the
Qur‟ān: those who been granted the honour of having memorised the Noble Qur‟ān. Such people
have been specifically selected by Allah ta‘ālā to be the ones to carry within their chests His
final Revelation. They are the chosen recipients of His Book, as He has informed us, “Then we
caused to inherit the Book those of Our servants whom We have chosen.” (Sūrah 35: 32) The
ḥuffāẓ among us are thus a very special group of people in the sight of Allah the Most High.
Alḥamdulillāh, Allah has blessed me to be a teacher, and to have had many ḥuffāẓ as my students
in the short time that I‟ve been teaching. Out of all my students, I always have a high regard and
special care and consideration for the ḥuffāẓ among them. Since they special people in the sight
of Allah, they are special people to me too.
Thus last year, when I was still a student teacher and didn‟t have as many responsibilities as an
actual teacher, I would take some time out in the registration period in the mornings to sit with
the ḥuffāẓ in the school I was at at that time. During those few minutes I would relate to them a
ḥadīth of our beloved Messenger regarding the Qur‟ān: either one which mentions the reward
one receives for learning and reciting the Qur‟ān, or one which warns about the punishment
awaiting those who forget it after having memorised it.
The aim of all this was to hopefully motivate them, through hoping for Allah‟s mercy and
through fearing His wrath, to keep their connection with the Qur‟ān and to not forget it. I knew
how difficult this would be for them to do, since I myself was also a student at school when
doing my ḥifẓ. And to do well at school while at the same time revising your Qur‟ān adequately
is not the easisest of tasks.
Some of those students requested me to give them the aḥādīth in writing, and so I decided to
compile those narrations for them. The result of that is this book that you now have before you. It
may have taken a bit longer than anticipated, but alḥamdulillāh that it has now been completed.
Whenever I would narrate a particular ḥadīth to the students, I would also inform them of my
understanding of it. Thus after each ḥadīth in this book there is a short commentary or
explanation, which is what I would have said to them had I related it to them in person.
A ḥadīth consists of two parts: a sanad and a matn, both of which are included in this book.
However, only the matn has been translated. The sanad informs us of the names of each narrator
who related that ḥadīth, from the time of the Prophet until the particular scholar who recorded
the hadith in written form. The sanad of the ḥadīth is highlighted in grey, with the names of the
narrators a slightly darker shade.
Certain narrators‟ names have been highlighted in orange rather than grey. When it comes to the
study of the Qur‟ān, knowing the names of those who have passed it down to us is of utmost
importance. Thus those people whose names are in orange are those who form part of a chain of
narration for the Qur‟ān itself, in one of its various qirā’āt. It is hoped that the curiosity of the
reader – especially those who are doing or have done ḥifẓ – will be piqued and that they will
become interested in furthering their studies in this noble field of qirā’āt. If you are interested to
see where exactly these narrators fit into the chain of narration you can refer to Qāri’ Saleem
Gaibie‟s work entitled, “Asānīd ibn al-Jazarī al-Imām ilā Khayr al-Anām Bi Riwāyah Ḥafs ibn
Sulaymān.”
The matn of the ḥadīth is the actual wording of the ḥadīth. In this part of the ḥadīth, the words
of the Prophet have been highlighted in blue, the speech of Allah ta‘ālā in red (in the case of
a ḥadīth qudsī), and the speech of others – such as the angels, or the Qur‟ān itself – in purple.
In terms of its authenticity, a ḥadīth can have one of three gradings: ṣaḥīḥ (authentic), ḥasan
(good) or ḍa‘īf (weak). Both the first two categories are of a high degree of authenticity. The
third category, although of a lower degree of authenticity, still has its place within our dīn, and
need not be discarded simply on that basis. It cannot be used in terms of deriving fiqh rulings or
in matters of ‘aqīdah, but the scholars of ḥadīth have allowed it to be used for the encouragement
of performing good deeds. This work falls within that field, and thus certain aḥādīth have been
included despite their being graded as weak. However, if a ḥadīth is weak, then I have indicated
it as such for the benefit of those who would be prefer to be made aware of this. If nothing is said
regarding the ḥadīth, then it is – to the best of my knowledge – either on the level of being ṣaḥīḥ
or ḥasan.
The book is divided into four sections, as can be inferred from its title. The first part deals with
the virtues of the Qur‟ān itself. It is important for us to be aware of these narrations before all
else, so that we have the proper sense of awe and veneration towards the Qur‟ān which would
lead to us treating it with the reverence and respect that it deserves.
The second part speaks about the virtues of the Bearers of the Qur‟ān. I always tell my students
to not call me „shaykh‟ and to rather say „ḥāfiẓ‟ instead. Hardly any of them listen to me when I
tell them that, perhaps because I say it to them in a joking manner, but I do truly feel that „ḥāfiẓ‟
is a better and more honourable title to have than anything else. It also makes me more happy to
be called that than when people address me as „shaykh‟ or „moulānā‟ (both of which I am not!).
And I do believe that if people were aware of all the aḥādīth related in this particular section of
the book, that they would agree with my viewpoint and feel the same way as I do. I hope that
through reading these aḥādīth, people will come to the realisation that the honour, status and
nobility of a Bearer of the Qur‟ān is far greater than that of anyone else.
The third part relates those aḥādīth which speak about all the numerous rewards given to the one
who commits the Qur‟ān to memory and then preserves and upholds it in the manner that it
deserves. This section forms the bulk of the book and is its main purpose. It is my hope that,
through being made aware of these aḥādīth, more people would be inspired to go and memorise
the Qur‟ān, and that those who are currently doing so or have already done so would become
even more committed and dedicated to learning and reciting the Qur‟ān.
The fourth part mentions those aḥādīth which warn against forgetting the Qur‟ān after having
memorised it. This is a serious matter which has grave consequences in the Hereafter. Just as
memorising the Qur‟ān brings with it a tremendous reward, so too does forgetting the Qur‟ān due
to negligence bring with it a terrible punishment. It may not be compulsory on us to go and
memorise the Qur‟ān, but once we have done so, it then becomes incumbent upon us to preserve
whatever we have learnt. Through reading these aḥādīth, hopefully those who are ḥuffāẓ will be
motivated to strive even harder to maintain their ḥifẓ, and to relearn whatever they might already
have forgotten.
It is my hope and desire that those who are teachers of the Qur‟ān will make use of this book to
help motivate their students, by utilising it to relate to them just one ḥadīth a day, or even just
one a week. We have many ḥifẓ schools that are doing excellent work, alḥamdulillāh. But I
believe that there is also room for improvement in the way things are done, and that this is one of
them: we need to do more to motivate our ḥifẓ students.
Motivation is one of the key ingredients and primary factors that needs to be present in order for
successful learning to take place. And as teachers, we need to be the ones trying to motivate the
students to do their best and work to their full potential. There are different ways of attempting to
do that, but it seems that – and Allah knows best – the preferred method being used is the threat
of punishment, whether it be verbal or physical. So the students are driven by fear, afraid of the
consequences they would face should they fail to learn their work. Rather than that, I feel it
would be better if they are given motivation through anticipation of reward, by being regularly
reminded about all that they will receive from Allah ta‘ālā for doing what they are doing.
The ideal would be where they are intrinsically motivated: where they learn the Qur‟ān out of
their own, simply because of their love for it and because they enjoy doing so, without requiring
anyone else to motivate them to do so. But we can‟t place that love for the Qur‟ān in their
hearts… that is a blessing that comes from Allah ta‘ālā alone. What we can do though, is to
inform them of the amazing rewards Allah bestows upon those who memorise the Qur‟ān, and
hopefully that will be the spark which will ignite within them the love for the Qur‟ān.
I hope that this work will inspire us all: those of us who are ḥuffāẓ, to remain steadfast and
committed to the Qur‟ān; those of us who are in the process of becoming ḥuffāẓ, to be eager to
learn the Qur‟ān and to persevere in doing so; and those of us who are neither of the two, to at
least consider taking that step towards becoming one of the ḥuffāẓ. I pray that Allah ta‘ālā grants
me sincerity and that He accepts this work from me, and that He makes it a benefit to me, my
parents, my teachers, my students, and the entire Muslim ummah, āmīn.
Ḥāfiẓ Munowar Harneker

(13th Safar 1435 / 17th December 2013)
Contents
The Virtues of the Qur’ān
Ḥadīth Page No.
1) Like the Superiority of Allah over His Creation 1
2) More Beloved to Allah than Everything Else 3
3) No Speech Greater 5
4) Nothing Better to Draw Closer to Allah With 7
5) Nothing Better to Return to Allah With 9
6) Tranquility Descends 11
7) One of Two Weighty Things 13
8) It Leads One to Paradise or Drives Him to Hell 15
9) The Banquet of Allah 17

The Virtues of the Bearers of the Qur’ān
Ḥadīth Page No.
10) The Family of Allah 20
11) The Best of Mankind 22
12) Like a Citron 25
13) Like a Bag Filled with Musk 27
14) Worthy of Being Envied 29
15) Elevated by Allah 31
16) Deserving of Leading the Prayer 33
17) The Nobility of this Nation 35
18) An Angel Places its Mouth on His 37
19) Allah Listens to Him Recite 39
20) Prophethood Between his Two Sides 41

Encouragement for Memorisation
Ḥadīth Page No.
21) Better than the Wealth of this World 44
22) Better than Voluntary Prayer 46
23) Tranquility, Mercy, and the Company of the Angels 48
24) Ten Good Deeds for Each Letter 50
25) A Light on Earth and a Treasure in the Heavens 52
26) In the Company of the Angelic Scribes and a Double Reward 54
27) A Multiplied Good Deed and a Light on the Day of Resurrection 56
28) A Tremendous Treasure Load of Reward 58
29) A Guardian Angel Protects him Throughout the Night 60
30) The Constant Traveler Engaged in the Most Beloved Deed to Allah 62
31) Meeting the Qur‟ān in Human Form 64
32) Exemption from the Reckoning 67

33) Receiving the Intercession of the Qur‟an 69
34) Fasting and the Qur‟ān will Intercede 72
35) Adornment, a Crown, and the Good Pleasure of Allah 74
36) Intercession for his Family 76
37) Garments for his Parents which cannot Exist in this World 79
38) A Crown Brighter than the Sun 81
39) Immunity from the Fire 83
40) The Fire is Forbidden to Consume his Flesh and Blood 85
41) The Leaders of the People of Paradise 87
42) Dominion in His Right Hand, Immortality in the Left 89
43) Ascension 92
Warning Against Forgetfulness
Ḥadīth Page No.
44) Like the Owner of a Hobbled Camel 97
45) It Slips Away Faster than a Camel 99
46) Like a Ruined House 102
47) His Head is Crushed 104
48) A Mutilated Leper 107
49) The Worst of all Sins 109

The Virtues of the Qur’ān
Ḥadīth 1
‫احلَ َس ِن بْ ِن‬ ‫اب بْ ُن َعبم ٍاد الْ َعْب ِد ُّي‬

ْ ‫ي َحدمثَنَا َُ مم ُد بْ ُن‬ ُ َ‫ه‬ ِ ‫حدمثَنَا ُ مم ُد بن إِ ْ عِيل حدمثَنَا‬
َ َ َ ُْ َ َ
َ ‫أَِ َِز َد ا ْاَ ْم َد ِااُّي َع ْن َع ْم ِرو بْ ِن قَ ْي ٍ َع ْن َع ِ يم‬
‫ااُ َعلَْي ِو َو َسلم َم‬
‫صلمى م‬ ِ‫ول م‬ ٍ ِ‫عن أَِ سع‬
َ ‫اا‬ ُ ‫ال َر ُس‬
َ َ‫ال ق‬
َ َ‫يد ق‬ َ َْ
‫ب َعمز َو َ مل‬
‫ول المر ُّي‬
ُ ‫َ ُق‬
ِِ ِ ِ
َ ‫َم ْن َ َلَوُ الْ ُقْرآ ُن َوذ ْك ِري َع ْن َم ْس َلَِ أ َْع َْيُوُ أَْ َ َل َما أ ُْع ي ال مساال‬
‫اا َعلَى َخْل ِقو‬
ِ‫اا علَى سااِِر الْ َك َالِم َك َف ْ ِل م‬
ِ ِ
َ َ ‫َوَ ْ ُل َك َالم م‬
Abū Sa„īd narrated that the Messenger of Allah said, “The Lord says, „Whoever is so
preoccupied with the Qur‟ān and My remembrance that he is kept away from asking of Me, I
will grant him better than that which I give to those who do ask of Me.‟ And the superiority of
the speech of Allah over all other speech is like the superiority of Allah over His creation.”
(Sunan Tirmidhī)
1
Commentary
The simile given in this ḥadīth makes it clear that there is nothing greater in this world than the
Qur‟ān. Allah ta‘ālā is the Lord, Creator and Sustainer of all that exists. He is only attributed
with qualities of perfection and grandeur and greatness, and is completely free of all defects and
deficiencies. In reality, there can thus be no comparison at all between Him and His creation – all
of whom are weak and powerless and in total need of Him. This is then the superiority of Allah
over His creation, and this same level of superiority is accorded to the Qur‟ān in comparison to
all other speech.
It thus behooves us to have the utmost reverence and awe for this Book and to hold it in the
highest regard, deeming it to be superior to all other books. This feeling of reverence towards the
Qur‟ān should also be translated into action and be manifested in our deeds, in that we devote
more of our time to the study and recitation of this Book than what we do with any other text.
Putting the Qur‟ān on a high shelf as a sign of respect is a commendable action… but it becomes
a meaningless gesture if we then neglect to ever open and recite it!
O Allah, grant us the highest levels of awe and reverence for Your Speech, āmīn!
2
‫‪Ḥadīth 2‬‬
‫اا بن صالِ ٍ حدمثَنا َ بن أَُّيوب عن عب ي ِد مِ‬
‫اا بْ ِن أَِ َ ْع َف ٍر َع ْن َر ُ ٍل‬ ‫حدمثَنا عب ُد مِ‬
‫ُ‬ ‫َ‬
‫َ ْ ُ َ ْ َْ‬ ‫ْ‬ ‫َ‬ ‫ُْ َ َ‬ ‫َ َ َْ‬
‫ِمن ُ ي ِ ِ‬
‫صَر أَنموُ َح مدثَوُ‬
‫وخ م ْ‬ ‫ْ ُ‬
‫ااُ َعلَْي ِو َو َسلم َم أَنموُ قَ َ‬
‫ال‬ ‫صلمى م‬ ‫ول مِ‬ ‫ِ ِ‬
‫اا ب ِن َعم ٍرو َعن رس ِ‬
‫اا َ‬ ‫َع ْن َعْبد م ْ ْ ْ َ ُ‬
‫ات َو ْاْل َْر ِ َوَم ْن ِي ِه من‬ ‫الْ ُقرآ ُن أ ِ ِ‬
‫اا ِمن ال مسمو ِ‬
‫َح ُّي إ َ م ْ َ َ‬
‫ْ َ‬
‫‪„Abdullāh ibn „Amr related that the Messenger of Allah‬‬ ‫‪said, “The Qur‟ān is more beloved to‬‬
‫”‪Allah than the heavens, the earth and all that they contain.‬‬
‫)‪(Sunan Dārimī‬‬
‫‪3‬‬
Commentary
Think of all the people in this world that you love: your parents, your spouse, your children – and
think of how strong your love for those people is. Think of all the things that you love in this
world: your home, your car, your phone – and think of how attached you are to those
possessions. However great our love for those people and those things is, and however strong our
attachment to them, our love for the Qur‟ān ought to be greater than all of that. It should be the
most beloved thing to us out of everything that exists – because to Allah ta‘ālā it is the most
beloved thing. And if you do become a ḥāfiẓul Qur’ān, then this is the only way you will be able
to properly retain what you have learnt: if you fall in love with the Qur’ān.
We all would profess to love the Qur‟ān. But merely claiming such love does not make it true.
Whether we truly do love it or not can be gauged from our actions. How much time do we really
spend with the Qur‟ān? How much do we enjoy listening to it, how often do we recite it, and
how much effort do we put into learning it? The answer to those questions would be an
indication of how strong our love for the Qur‟ān truly is – as the lover always loves to be with
the beloved. And the more time we do spend with the Qur‟ān, the more we will come to love it
and the greater our attachment to it will become.
O Allah, strengthen our love for the Qur‟ān and make it the most beloved thing to us as it is to
You, āmīn!
4
Ḥadīth 3
ِ ‫اا بن صالِ ٍ عن معا ِو َ ب ِن‬
ِ‫حدمثَنا عب ُد م‬
ََ‫صال ٍ َع ْن أَِ بَ ْك ِر بْ ِن أَِ َمْر‬
َ ْ َ َُ ْ َ َ ُْ َْ َ َ
‫صلمى م‬ ِ‫ول م‬
‫اا‬ ُ ‫س‬‫ر‬ ‫ال‬
َ ‫ق‬
َ ‫ال‬
َ ‫ق‬
َ َ ‫ي‬
‫م‬ ِ ‫عن ع‬
َ َُ َ َْ
‫َح م إِلَْي ِو ِم ْن‬
‫أ‬ ‫ا‬ ‫م‬‫ال‬
َ ‫ك‬
َ ِ‫اا ِمن َك َال ِم ِو وما رمد الْعِباد إِ َ م‬
‫اا‬ ِ‫ما ِمن َك َالٍم أَعظَم ِعْن َد م‬
َ ً ُ َ َ ََ ْ ُ ْ ْ َ
‫َك َال ِم ِو‬
„Aṭiyyah narrated that the Messenger of Allah said, “There is no speech greater in the sight of
Allah than His own Speech; and the slaves [of Allah] do not return to Him any speech more
beloved to Him than His own Speech.”
(Sunan Dārimī – Weak)
5
Commentary
This ḥadīth merely affirms what was mentioned in the previous two aḥādīth – that there is
nothing greater in the sight of Allah ta‘ālā than the Qur‟ān, and that there is nothing that is more
beloved to Him than it.
6
Ḥadīth 4
َِ‫َحدمثَنَا أَ ْ َ ُد بْ ُن َمنِي ٍي َحدمثَنَا أَبُو النم ْ ِر َحدمثَنَا بَ ْكُر بْ ُن ُخنَ ْي ٍ َع ْن لَْي ِ بْ ِن أ‬

‫ُسلَْي ٍم َع ْن َزْ ِد بْ ِن أ َْر َا َة‬

‫صلمى م‬ َ ‫ال النمِ ُّي‬ َ َ‫َع ْن أَِ أ َُم َام َ ق‬
َ َ‫ال ق‬
‫صلِّي ِه َما َوإِ من الِْ م لَيُ َذ ُّير َعلَى َرأْ ِس الْ َعْب ِد َما‬ ِ ٍ ٍ ِ ‫ما أ َِذ َن م‬
َ ُ ِ ْ َ‫ااُ ل َعْبد ِ َ ْي أَْ َ َل م ْن َرْك َع‬ َ
ِ ِِ ِ‫دام ِ ص َالتِِو وما تَ َقمرب الْعِباد إِ َ م‬
ُ‫اا ْ ِل َما َخَر َج مْنو‬ َُ َ ََ َ َ َ
Abū Umāmah narrated that the Prophet said, “Allah does not listen to a slave engaged in any
act of worship better than two raka‘āt of ṣalāh which he performs. Indeed, [the reward of]
righteousness continues to be sprinkled on the head of a slave for as long as he remains in ṣalāh.
And the slaves [of Allah] do not draw closer to Him with [anything greater than] the likes of that
which came from Him.”
(Sunan Tirmidhī – Weak)
7
Commentary
The phrase “that which came from Him” refers to the Qur‟ān, as is explained by one of the
narrators of this ḥadīth. This ḥadīth tells us that out of all the good deeds we could possibly do in
order to gain closeness to Allah ta‘ālā and increase our proximity to Him, the best of them all is
the recitation of the Qur‟ān – which again displays the greatness of the Qur‟ān. And if that
recitation of the Qur‟ān were to be done in ṣalāh, then that would make it the best of all acts of
‘ibādah.
If we ponder and reflect on this, we will realise that this ḥadīth indicates towards one of the
virtues and superiorities of the ḥāfiẓ over the one who has not memorised the Qur‟ān. We all
have access to the Qur‟ān in order to recite it, but generally a ḥāfiẓ would spend much more time
with the Qur‟ān on a daily basis than what someone else would. Moreover, when it comes to
reciting in ṣalāh – which is normally done from memory – other people would be restricted to
reciting whatever small portions of the Qur‟ān they might have memorised. The ḥāfiẓ on the
other hand, due to his having memorised the entire Qur‟ān, ought to be able to recite much
longer passages of the Qur‟ān in ṣalāh and be able to spend much more time in qiyām. If he
knows his Qur‟ān well, he would be able to recite an entire juz or more at a time. And for as long
as he continues to remain there standing and reciting, he would continue to draw closer to Allah
ta‘ālā and be rewarded by Him, as is mentioned in the ḥadīth.
O Allah, grant us to draw closer to You that Book which came from You, āmīn!
8
‫أَخب رنَا أَبو ُ مم ٍد عب ُد ِ بن ُ مم ِد ب ِن ِز ٍاد الْع ْد ُل حدمثَنا ِّدي أَ ْ ُد بن عب ِد ِ‬
‫َ ْ ُ َْ‬ ‫ُْ َ ْ َ َ َ َ َ‬ ‫ْ َ َ ُ َ َْ‬
‫ِ‬ ‫ِ‬
‫َحدمثَنَا َسلَ َم ُ بْ ُن َ بي ٍ َح مدثَِِن أَ ْ َ ُد بْ ُن َحْنبَ ٍل َحدمثَنَا َعْب ُد المر ْ َ ِن بْ ُن َم ْهد ٍّ‬
‫ي َع ْن‬
‫صالِ ٍ َع ِن الْ َعال ِ بْ ِن ْ‬
‫احلَا ِر ِث َع ْن َزْ ِد بْ ِن أ َْر َا َة َع ْن ُ بَ ِْ بْ ِن نُ َف ٍْ‬ ‫ُم َعا ِوَ َ بْ ِن َ‬
‫عليو وسلم‬ ‫ول ِ صلى‬
‫ال َر ُس ُ‬
‫ال قَ َ‬
‫ااُ َعْنوُ قَ َ‬ ‫َع ْن أَِ َذ ٍّر الْ ِ َفا ِر ِّ‬
‫ي َر ِ َي م‬
‫ِ‬ ‫ِ‬ ‫ِ ٍ‬ ‫ِ‬
‫إِنم ُك ْم َ تَ ْر عُو َن إِ َ بِ َ ْي أَْ َ َل ما َخَر َج مْنوُ‬
‫‪Abū Dharr al-Ghifārī‬‬ ‫‪narrated that the Messenger of Allah‬‬ ‫‪said, “Indeed, you will not‬‬
‫”‪return to Allah with anything better than that which came from Him.‬‬
‫)‪(Mustadrak Ḥākim‬‬
‫‪9‬‬
Commentary
When we die, all of our material possessions of this world and all of our wealth remains behind.
The only thing that accompanies us to our graves and to the Hereafter is our good deeds. This
ḥadīth tells us that of those things which will be of benefit to us in the life to the come, the best
thing that we could possibly take with us is the Qur‟ān, through having memorised it during our
lifetime.
Thus instead of exerting all our time and effort in gaining the wealth of this dunyā – which we
will only be able to enjoy for a limited period of time – it makes much more sense and will be of
much more benefit for us to exert ourselves in committing the Qur‟ān to memory before we
depart from this world.
O Allah, grant us to return to You with the best thing that we possibly can, āmīn!
10
Ḥadīth 6
َ ‫َخبَ َرنَا أَبُو َخْيَ َم َ َع ْن أَِ إِ ْس َح‬

ْ ‫َحدمثَنَا َْ َ بْ ُن َْ َ أ‬
َ َ‫َع ْن الْبَ َرا ِ ق‬
‫ال‬
ِ‫ف و‬ ِ
‫ت‬ْ َ‫س َمْربُو ٌط بِ َ َنَ ْ ِ ََ َ م ْوُ َس َحابٌَ َ َج َعل‬
ٌ َ ُ َ ‫َكا َن َر ُ ٌل َ ْقَرأُ ُس َورَة الْ َك ْه‬
‫ر‬ َ ‫ه‬‫د‬َ ‫ن‬
ْ ‫ع‬
‫ااُ َعلَْي ِو َو َسلم َم َ َذ َكَر‬
‫صلمى م‬ ِ ِ
َ ‫َصبَ َ أَتَى النمِ م‬
ْ ‫ور َوتَ ْدنُو َو َ َع َل َ َر ُسوُ َْنفُر مْن َها َلَ مما أ‬
ُ ‫تَ ُد‬
ِ ‫ت لِْل ُقر‬
‫آن‬ ْ ‫ل‬
َ‫ز‬
‫م‬ ‫ن‬
َ ‫ت‬
َ ُ ‫ين‬
َ ِ ‫ك ال مس‬
‫ك‬ َ ‫ل‬
ِْ‫ال ت‬
َ ‫ق‬
َ َ ‫و‬ ‫ل‬
َ ‫ك‬َ
ِ‫َذل‬
ْ ُ
Barā‟ related, “There was once a man who was reciting Sūrah al-Kahf, while nearby him was a
horse that was tied down with two long ropes. A cloud then overshadowed him and began
moving and drawing closer, which caused his horse to start trying to flee from it. So the next
morning he came to the Prophet and informed him of what had happened. The Prophet
then told him, „That was the tranquility that descends for the Qur‟ān.‟”
(Ṣaḥīḥ Muslim)
11
Commentary
Imām an-Nawawī, in his commentary on this ḥadīth, mentions that there are various explanations
given as to what the word sakīnah (tranquility) means in this ḥadīth, but that the chosen view
regarding them is that it is a particular creation from among the creations of Allah ta‘ālā, in
which there is serenity and mercy and which is accompanied by the malā’ikah. Another version
of this ḥadīth more explicitly states that it is the angels that descended to listen to the recitation
of the Qur‟ān, and that if the man had continued to recite until morning, all the people would
have seen those angels.
This ḥadīth shows the virtue of the Qur‟ān, in that reciting it is a cause for mercy to descend and
for angels to come down and be present while it is being recited. It also proves that it is possible
for someone of this ummah to see the malā’ikah.
O Allah, grant us to experience the peace and tranquility which comes with the recitation of the
Qur‟ān, āmīn!
12
Ḥadīth 7
‫َحدمثَنَا َ ْع َفُر بْ ُن َع ْو ٍن َحدمثَنَا أَبُو َحيما َن َع ْن َِز َد بْ ِن َحيما َن‬
َ َ‫َع ْن َزْ ِد بْ ِن أ َْرقَ َم ق‬

‫ال‬
َ َ‫ااَ َوأَثْ ََن َعلَْي ِو ُثُم ق‬

‫ال َا أَُّي َها‬ ‫ااُ َعلَْي ِو َو َسلم َم َ ْوًما َخ ِ يبًا َ َح ِم َد م‬
‫اا‬ ُ ‫قَ َام َر ُس‬
َ
‫ول َرِّ َ ُ ِ يبَوُ َوإِِّا تَا ِرٌك ِي ُك ْم الم َقلَ ْ ِ أَموُاَُما‬
ُ ‫ك أَ ْن َْتِيَِِن َر ُس‬ ُ ِ ‫ماس إِمَّنَا أَنَا بَ َ ٌر ُو‬ ُ ‫الن‬
‫اا َو ُخ ُذوا بِِو َ َح م َعلَْي ِو َوَرغم َ ِ ِيو ُثُم‬ ِ‫اب م‬ِ َ‫اا ِ ِيو ا ْاَُدى والنُّيور ََم مس ُكوا بِ ِك‬
َ ُ َ
ِ‫كِ اب م‬
ُ َ
ٍ ‫ث ممر‬ ‫ال َوأ َْى َل بَْي ِ أُذَ ّكُِرُك ْم م‬
‫ات‬ َ َ ‫ااَ ِ أ َْى ِل بَْي ِ ثََال‬ َ َ‫ق‬
Zayd ibn Arqam related, “The Messenger of Allah stood up one day giving a sermon. He
thanked Allah and praised Him, and then said, „O people, I am but a human being. It may soon
be that the Messenger of my Lord (the Angel of Death) will come to me, and I will then respond
to him. Indeed, I am leaving with you two weighty things, the first of which is the Book of Allah.
In it is guidance and light, so grab hold of the Book of Allah and adhere to it!‟ He then exhorted
us to do this and made doing it desirable to us. Thereafter he continued, „And the people of my
household: I remind you of Allah with regards to the people of my household.‟ He repeated this
three times.”
(Sunan Dārimī)
13
Commentary
During the time of the Ṣaḥābah , they had the Prophet with them to guide and lead them.
Whatever new matters and issues arose, the Prophet was there to instruct them how to deal
with it. In our times, that is not possible as we no longer have the Prophet among us.
However, he has left with us that which is our guide to light our way: the Book of Allah. The
Messenger of Allah may no longer be here, but that which was revealed to him is, and it will
endure forever.
The Qur‟an is described in this ḥadīth as a guide and a light. We should thus take it as our guide
as to how we should live our lives, and whenever we are confronted with some new matter, our
first reaction should be to turn to the Qur‟ān to find out how to respond to it. If we do this, then
we will never go astray, as is mentioned in another similar ḥadīth.
O Allah, make us of those who grab hold of your Book and take it as our source of guidance,
āmīn!
14
Ḥadīth 8
‫احلُ َس ْ ُ بْ ُن َُ مم ِد بْ ِن أَِ َم ْع َ ٍر ِِبَمرا َن َحدمثَنَا َُ مم ُد بْ ُن الْ َع َال ِ بْ ِن ُكَرْ ٍ َحدمثَنَا‬

ْ ‫َخبَ َرنَا‬
ْ‫أ‬
‫َع َم ِ َع ْن أَِ ُس ْفيَا َن‬ ِ
ْ ‫َعْب ُد بْ ُن ْاْلَ ْ لَ ِ َع ِن ْاْل‬
َ َ‫صلمى ُ َعلَْي ِو َو َسلم َم ق‬

‫ال‬ ِ ِ
َ ِّ ِ‫َع ْن َ اب ٍر َر َي ُ َعْنوُ َع ِن النم‬
ِ ْ َ ِ‫مق من علَو أَمامو قَاده إ‬ ِ ِ
‫ف‬
َ ‫اْلَنم َوَم ْن َ َعلَوُ َخْل‬ ُ َ ُ َ َ ُ َ َ ْ َ ٌ ‫صد‬ َ ‫الْ ُقْرآ ُن َ ا ٌي ُم َ مف ٌي َوَماح ٌل ُّيم‬
‫َ ْه ِرِه َساقَوُ إِ َ النما ِر‬
Jābir narrated that the Prophet said, “The Qur‟ān is an intercessor whose intercession is
accepted, but also an adversary whose testimony is affirmed. It leads whoever places it in front
of him to Jannah, and it drives whoever places it behind his back to the Fire.”
(Ṣaḥīḥ ibn Ḥibbān)
15
Commentary
This ḥadīth is similar to another one wherein the Prophet states that the Qur‟ān is either a
ḥujjah (proof or evidence) for you or against you. If we strive to live our lives in accordance with
it, it will intercede for us on the Day of Resurrection, and that will cause us to be entered into
Paradise. But if we choose to disregard it and do whatever we want, ignoring its commandments
and transgressing against its prohibitions, then on the Day of Resurrection it will oppose us and
testify against us, and that will cause us to be thrown into the Hellfire. This shows the great
status of the Qur‟ān, in that our relationship with it determines our eternal fate in the Hereafter.
O Allah, cause us to place the Qur‟ān in front of us such that it leads us to Paradise, and do not
cause us to place it behind our backs such that it drives us to Hell, āmīn!
16
Ḥadīth 9
‫مد بْ ُن قَ َ ِن بْ ِن‬ ِ ِ‫أَبو الْول‬
‫يد َح مسا ُن بْ ُن َُ مم ٍد الْ ُقَرِ ُّيي الْ َف ِقيوُ َحدمثَنَا‬
ُ ‫ُم َسد‬ َ ُ ‫َحدمثَنَا‬
‫يم ا ْاَ َج ِر ُّي‬
‫ي‬ ِ ‫أَنْب َ إِب ر‬
‫اى‬ ‫صالِ ُ بْ ُن عُ َمَر‬ ‫ا‬ ‫ن‬ ‫مث‬
َ ‫د‬ ‫ح‬ ٍ ‫حدمثَنا داود بن ر ي‬
‫د‬ ‫يم‬ ِ ‫إِب ر‬
‫اى‬
ُ َْ َ َ َ َ َْ ُ ُ ْ ُ ُ َ َ َ َ َْ
ِ ‫َح َو‬ْ ‫َع ْن أَِ اْل‬
َ َ‫ااُ َعلَْي ِو َو َسلم َم ق‬‫صلمى م‬ ‫اا َر ِ َي م‬ ِ‫عن عب ِد م‬
‫ال‬ َ ِّ ِ‫ااُ َعْنوُ َع ِن النم‬ َْ ْ َ
ِ‫اا َاقْ ب لُوا ِمن م ْدبِ ِو ما اس َع م إِ من ى َذا الْ ُقرآ َن حبل م‬
‫اا‬ ِ‫إِ من ى َذا الْ ُقرآ َن م ْدب ُ م‬
ُ ْ َ ْ َ ْ ُ ْ َ ْ َ َ ُ َ ْ َ َُ َ ْ َ
‫ع‬ ‫س‬ ‫ي‬ َ ‫غ‬ ِ
‫ز‬ ‫و‬ ‫ع‬ ِ
‫ب‬َ‫ت‬ ‫ن‬ ‫م‬ ِ‫والنُّيور الْمبِ وال ِّ َفا النما ِي ِعصم ٌ لِمن ََتَ مسك بِِو وََناةٌ ل‬
َ
َ ُْ َْ َ ُ ُ َ َْ ََ َ ْ َ َْ ُ ُ َ ُ ُ ُ َ
‫ااَ َْ ُ ُرُك ْم َعلَى‬‫َو َ ْع َو ُّيج َيُ َق موُم َو تَْن َق ِ ي َع َجااِبُوُ َو ََيْلَ ُ ِم ْن َك ْ َرِة المرِّد اتْ لُوهُ َِإ من م‬
‫يم‬ ِ‫ف و م و‬
‫م‬ ِ‫ول اا حر ٌ ولَ ِكن أَل‬ ُ ‫ق‬
ُ َ
‫أ‬ ‫ا‬ ِ ٍ َ‫تِالوتِِو ُك مل حر ٍ ع ْ ر حسن‬
ِ‫ات أَما إ‬
ٌ َ َ ٌ ٌ ْ َ ْ َ ّ َ َ َ َ َ َْ َ
„Abdullāh [ibn Mas„ūd] narrated that the Prophet said, “Indeed, this Qur‟ān is the
Banquet of Allah, so take from His Banquet as much as you can! Indeed, this Qur‟ān is the Rope
of Allah, the Manifest Light, and the Beneficial Cure. It is a protection [against sinfulness] for
the one who adheres to it, and a means of salvation for the one who follows it. It does not deviate
such that it requires rectification, nor does it become crooked such that it requires straightening.
Its wonders never cease; and it does not become worn out through much repetition. Recite it, for
indeed, Allah will reward you for its recitation with ten good deeds for each letter. Take heed!
Indeed, I do not say that „Alif-Lām-Mīm‟ is a letter: rather, „Alif‟‟ [is a letter], „Lām‟ [is a letter],
and „Mīm‟ [is a letter].”
(Mustadrak Ḥākim – Weak)
17
Commentary
This ḥadīth mentions many great attributes and distinctive features of the Qur‟ān, and thus due to
its comprehensive nature it is the last ḥadīth related in this section.
The Qur‟ān is the Rope of Allah, and so we should grab hold of this Rope in the manner that a
drowning person would grab hold of a rope thrown out to save him. It is the Manifest Light,
which refers to the guidance it provides us, and thus we should strive to live according to this
guidance, as has been discussed before. It is the Beneficial Cure, which heals us primarily
spiritually but even physically as well.
The Prophets of Allah were ma‘ṣūm (protected from committing sin), which is a virtue granted to
them alone. All the rest of us are prone to sin and no one is free from that. However, the Qur‟ān
is a means of ‘is ̣mah (protection from sin) for those who adhere to it as best they can. So the
stronger our attachment to it, the greater our protection against sinfulness and wrongdoing. It is
also our means of salvation, if we are of those who follow its injunctions.
“Its wonders never cease.” This is such a true and amazing statement. The more you learn about
the Qur‟ān, the more you are left in utter awe of it. It is the greatest miracle granted to the
Prophet , and its miracles are endless: whether it be from the perspective of its sublime style
and language, or from the perspective of its content, or simply from the irresistible beauty of the
sound of its recitation. Another of its miracles – and I regard this as being of its miracles,
although some might not think of it as such – is that no matter how much you read it, you never
get bored of it. With any other book, you might read it once or twice, but then after that the more
you read it the more tiresome and repetitive it becomes. But with Qur‟ān it is the exact opposite.
No matter how many times you repeat it, even if it be hundreds or thousands of times, it remains
as fresh as ever. In fact, it simply increases in beauty the more you recite it. It is like a diamond:
the more it is rubbed and polished, the greater its brilliance and beauty.
O Allah, grant us to always recite the Qur‟ān, without ever getting bored of doing so, and grant
us to marvel at its miracles, āmīn
18
The Virtues of
the Bearers of the Qur’ān
Ḥadīth 10
َِ‫ال َح مدثَِِن أ‬
َ َ‫ماد َحدمثَنَا َعْب ُد المر ْ َ ِن بْ ُن بُ َد ْ ِل بْ ِن َمْي َسَرَة ق‬
ُ ‫احلَد‬
ْ ‫َحدمثَنَا أَبُو عُبَ ْي َد َة‬

‫اا‬ ُ ‫ال َر ُس‬
َ َ‫ال ق‬َ َ‫َع ْن أَنَ ٍ ق‬
َ
ِ ‫ال أ َْىل الْ ُقر‬
‫آن ُى ْم‬ َ َ‫ق‬ ِ‫ول م‬
‫اا‬ َ ‫س‬ ‫ر‬ ‫ا‬ ‫م‬ ‫ى‬ ‫ن‬ ‫م‬ ‫يل‬ِ‫ال ق‬
َ َ‫ق‬ ِ
‫ماس‬ ‫ن‬ ‫ال‬ ‫ن‬ ِ ِ‫ا عمز و مل أَىل‬
‫م‬ ِ‫إِ من ِم‬
ْ ُ َُ َ ْ َْ َ ُ ْ َ ْ ََ َ
ِ‫أَىل م‬
ُ‫صُو‬
‫اا َو َخا م‬ ُْ
Anas [ibn Mālik] narrated that the Messenger of Allah said, “Indeed, Allah has family
from among mankind.” He was asked, “Who are they, O Messenger of Allah?” “The People of
the Qur‟ān,” he replied. “They are the Family of Allah, and His special, chosen ones.”
(Sunan ibn Mājah)
20
Commentary
We always hear stories about the awliyā’ Allah (the Friends of Allah), and are told about their
piety and their closeness to Allah ta‘ālā and their great status with Him. But think about it: who
are you closer to and whom do you have a greater bond with – your friends or your family?
Which of those two groups do you hold in higher regard? Obviously our family are much more
important to us than our friends (or at least that‟s how it should be!). Here the Prophet isn‟t
telling us about the Friends of Allah, but of an even greater category of people: the Family of
Allah among mankind! And who are these special people? They are the People of the Qur‟ān.
Out of all the aḥādīth which speak of the nobility and grand status of the people of the Qur‟ān,
this one is for me the greatest of them all, which is why it has been mentioned first. What greater
honour could their be than to be included among this select company and be regarded as a
member of the Family of Allah!?
O Allah, make us of the People of the Qur‟ān, those who are Your Family among mankind and
who are Your special, chosen ones, āmīn!
21
‫ت‬ ‫ع‬ ‫ال أَخب رِا عْل َقم ُ بن مرثَ ٍد َِ‬ ‫َ‬ ‫َ‬‫ق‬ ‫ُ‬ ‫ب‬ ‫ع‬ ‫ُ‬ ‫ا‬ ‫ن‬
‫َ‬ ‫مث‬
‫َ‬ ‫د‬ ‫ح‬ ‫حدمثَنَا ح مجاج بن ِمْن ه ٍ‬
‫ال‬
‫ُ‬ ‫ْ‬ ‫َ ْ ُ َْ‬ ‫َ‬ ‫ََ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ ُ ُْ َ َ‬ ‫َ‬
‫َس ْع َد بْ َن عُبَ ْي َد َة َع ْن أَِ َعْب ِد المر ْ َ ِن ُّي‬
‫السلَ ِم ِّي‬
‫ااُ َعلَْي ِو َو َسلم َم قَ َ‬

‫ال‬ ‫صلمى م‬ ‫ِ‬ ‫ِ‬‫م‬
‫ن‬ ‫ال‬ ‫ن‬
‫َْ ُ َ َ َ ُ ُ ْ ّ َ‬‫ع‬
‫َ‬ ‫و‬ ‫ن‬
‫ْ‬ ‫ع‬
‫َ‬ ‫اا‬
‫م‬ ‫ي‬ ‫عن ع ْما َن ر ِ‬
‫َخْي ُرُك ْم َم ْن تَ َعلم َم الْ ُقْرآ َن َو َعلم َموُ‬

‫‪„Uthmān‬‬ ‫‪narrated that the Prophet‬‬ ‫‪said, “The best of you are those who learn the Qur‟ān‬‬
‫”‪and teach it.‬‬
‫)‪(Ṣaḥīḥ Bukhārī‬‬
‫‪Another version reads:‬‬
‫َحدمثَنَا أَبُو نُ َعْي ٍم َحدمثَنَا ُس ْفيَا ُن َع ْن َعْل َق َم َ بْ ِن َمْرثَ ٍد‬
‫َع ْن أَِ َعْب ِد المر ْ َ ِن ُّي‬

‫السلَ ِم ِّي‬

‫صلمى م‬
‫ال النمِ ُّي َ‬ ‫َع ْن عُ ْ َما َن بْ ِن َع مفا َن قَ َ‬
‫ال قَ َ‬
‫إِ من أَْ َ لَ ُك ْم َم ْن تَ َعلم َم الْ ُقْرآ َن َو َعلم َموُ‬
‫‪„Uthmān ibn „Affān narrated that the Prophet‬‬ ‫‪said, “Indeed, the most virtuous of you are‬‬
‫”‪those who learn the Qur‟ān and teach it.‬‬
‫)‪(Ṣaḥīḥ Bukhārī‬‬
‫‪22‬‬
Commentary
The ṣaḥābī who narrates this ḥadīth is „Uthmān ibn „Affān , and the tābi‘ī who narrates it
from him is Abū „Abdurraḥmān as-Sulamī. Both of them were qurrā’, with „Uthmān being
one of the teachers of Abū „Abdurrah ̣mān. And the sanad of the riwāyah of Ḥafṣ (the way the
majority of the world recites) passes through him, as „Āṣim – the teacher of Ḥafṣ – was the
student of Abū „Abdurrah ̣mān as-Sulamī. The diagram below hopefully clarifies all this and
makes these relationships clear.
Allah
'azza wa jall
Jibrīl
'alayhis salām
The Prophet
ṣallallāhu ‘alayhi wa sallam
„Uthmān
radiyallāhu ‘anh
Abū „Abdurraḥmān as-Sulamī
„Āṣim
Ḥafṣ
23
What is interesting about all this is that our pious predecessors not only narrated this ḥadīth, but
also lived it. It is mentioned in the commentary of this ḥadīth that Abū „Abdurrah ̣mān as-Sulamī
taught the Qur‟ān from the time of „Uthmān until the time of Ḥajjāj. The time from the
beginning of the khilāfah of „Uthmān until the end of the governorship of Ḥajjāj was a
period of 72 years; and the time from the end of the khilāfah of „Uthmān until the beginning
of the governorship of Ḥajjāj was a period of 38 years. So it was for a minimum of at least 38
years that Abū „Abdurrah ̣mān as-Sulamī sat and taught people the Qur‟ān – and it is quite likely
that it was much longer than that. And he himself states that what motivated him to make that
sacrifice and take up that position of teaching was what is mentioned in this ḥadīth: that the best
of people are those who first learn the Qur‟ān and then teach it. He not only acknowledged the
rank of such people, but wanted to be one of them. And perhaps it is because of such sincerity
and sacrifice on his part that the way of reciting the Qur‟an that he passed down is now the
manner in which practically all of the ummah recites…
And so in the same way that these great personalities were inspired by this one ḥadīth to dedicate
their entire lives to the propagation of the Qur‟ān, we too should be motivated by it to try and
have that same zeal and passion for the study and teaching of the Qur‟ān, so that we too may
become of the best of all people.
O Allah, make us of the best of people, those who learn the Qur‟an and then teach it, āmīn!
24
Ḥadīth 12
َ َ‫ي كِ َال ُُهَا َع ْن أَِ َع َوانَ َ ق‬

‫ال قَُ ْيبَ ُ َحدمثَنَا‬ ٍ ِ‫حدمثَنا قُ يب ُ بن سع‬
ْ ‫يد َوأَبُو َك ِام ٍل‬
‫اْلَ ْح َد ِر ُّي‬ َ ُ ْ َْ َ َ َ
ٍ َ‫أَبُو َع َوانَ َ َع ْن قََ َاد َة َع ْن أَن‬

َ ‫اا‬ ُ ‫ال َر ُس‬َ َ‫ال ق‬ َ َ‫ي ق‬ ِّ ‫وسى ْاْلَ ْ َع ِر‬
َ ‫َع ْن أَِ ُم‬
‫َمَ ُل الْ ُم ْ ِم ِن الم ِذي َ ْقَرأُ الْ ُقْرآ َن َمَ ُل ْاْلُتْ ُر م ِ ِر ُ َها َيِّ ٌ َو َ ْع ُم َها َيِّ ٌ َوَمَ ُل الْ ُم ْ ِم ِن‬
ُ‫الم ِذي َ َ ْقَرأُ الْ ُقْرآ َن َمَ ُل ال ْممَرِة َ ِر َ َاَا َو َ ْع ُم َها ُحْل ٌو َوَمَ ُل الْ ُمنَا ِ ِ الم ِذي َ ْقَرأ‬
‫الْ ُقْرآ َن َمَ ُل المرَْانَِ ِر ُ َها َيِّ ٌ َو َ ْع ُم َها ُمٌّرر َوَمَ ُل الْ ُمنَا ِ ِ الم ِذي َ َ ْقَرأُ الْ ُقْرآ َن َك َمَ ِل‬
‫احلَْنظَلَ ِ لَْي َ َاَا ِر ٌ َو َ ْع ُم َها ُمٌّرر‬
ْ
Abū Mūsā al-Ash„arī narrated that the Messenger of Allah said, “The example of the believer
who recites the Qur‟ān is like that of a citron: its fragrance is pleasant and its taste is nice. The
example of the believer who does not recite the Qur‟ān is like that of a date: it has no fragrance
but its taste is sweet. The example of the hypocrite who recites the Qur‟ān is like that of basil: its
fragrance is pleasant but its taste is bitter. And the example of the hypocrite who does not recite
the Qur‟ān is like that of a desert gourd: it has no fragrance and its taste is bitter.”
25
Commentary
This ḥadīth mentions certain similes regarding people‟s relationships with the Qur‟ān. The
believer who recites it is like a citron, which is a particular type of fragrant and sweet tasting
citrus fruit. This means that he not only benefits himself through having īmān, but also brings
benefit and joy to others through his recitation of the Qur‟ān.
The believer who doesn‟t recite the Qur‟ān does not have that quality of bringing benefit to
others, and is thus compared to a date which has no fragrance. He still has īmān though, which is
to his own advantage, and that is why he is compared to something which has a sweet taste.
The hypocrite who recites the Qur‟ān does have that quality of benefiting others, and so is
compared to a fragrant herb. But he has no faith and so brings no benefit to himself, which is
why the herb he is compared to is a bitter tasting one.
And the worst of all categories is the hypocrite who does not recite the Qur‟ān, as he benefits
neither himself nor other people. Thus he is compared to a desert gourd, which is desert viny
plant that resembles a watermelon vine but which bears fruit that has no fragrance and has a
bitter pulp.
We should thus not simply be content with being believers who benefit ourselves only, but
should strive to be of those who recite the Qur‟ān as well and through so doing bring benefit to
the rest of humanity as well. And we seek refuge in Allah ta‘ālā from being among those who
are hypocrites, whether that hypocrisy be in faith or in action.
O Allah, make us of those believers who recite the Qur‟ān, āmīn!
26
Ḥadīth 13
ِ ‫احل ِم‬
‫يد بْ ِن َ ْع َف ٍر َع ْن‬ َْ ‫ُس َام َ َع ْن َعْب ِد‬
‫أ‬ ‫و‬‫َب‬
‫أ‬ ‫ا‬ ‫ن‬ ‫مث‬
َ ‫د‬ ‫ح‬ ‫ي‬‫ُّي‬ ‫د‬ ِ‫حدمثَنا عمرو بن عب ِد م‬
ِ‫اا ْاْلَو‬
َ ُ َ َ ْ َْ ُ ْ ُ ْ َ َ َ
‫ي َع ْن َع َا ٍ َم ْوَ أَِ أَ ْ َ َد‬
ِّ ُِ ‫الْ َم ْق‬
‫صلمى م‬ ِ‫ول م‬ َ َ‫َع ْن أَِ ُىَرْ َرَة ق‬
َ َ‫ال ق‬
‫اب َْ ُ ٍّو‬ ٍ ‫آن ومن تَعلمموُ َ َقام بِِو َكمَ ِل ِ ر‬

ِ ِ ‫م‬
َ َ َ َ َ ْ َ َ ‫تَ َعل ُموا الْ ُقْرآ َن َواقْ َرُوهُ َو ْارقُ ُدوا َإ من َمَ َل الْ ُقْر‬
ٍ ‫ان ومَل من تَعلمموُ َرقَ َد وُىو ِ وِ ِو َكمَ ِل ِ ر‬
‫اب أُوكِ َي‬ ٍ ‫ِمس ًكا ُفوح ِر و ُك مل م َك‬
َ َ ْ َ َ َ َ َ َ ْ َ ُ ََ َ ُُ ُ َ ْ
ٍ ‫َعلَى ِمس‬
‫ك‬ ْ
Abū Hurayrah narrated that the Messenger of Allah said, “Learn the Qur‟ān and
[continuously] recite it, but go to bed and sleep as well. For indeed, the example of the Qur‟ān
and the one who learns it and stands in prayer with it (at night), is like that of a bag filled with
musk, the scent of which spreads to all places. And the example of the one who learns the Qur‟ān
and goes to bed and sleeps (without standing in prayer with it) while it is in his chest, is like that
of a bag of musk which is tied closed.”
(Sunan ibn Mājah)
27
Commentary
Learning the Qur‟ān is a heavy responsibility, in that whatever we do memorise we need to

continuously revise in order that we do not forget it. Some people who realise this are then held
back from going to learn the Qur‟ān, as they fear not being able to live up to that responsibility.
This ḥadīth teaches us that that is the wrong mindset and attitude to have.
There is another version of this ḥadīth which illustrates this more clearly. It states that the
Prophet once sent out a large delegation of people on some task, and before they set off he
first enquired from each one of them how much of the Qur‟ān he had memorised. One of them,
who was the youngest in age out of them all, stated that he had memorised sūrah al-Baqarah.
Based on the fact that he had memorised more than the rest of them, he was then appointed as the
leader of the group. When that happened, one of the people, who was of the most noble of them,
stated that the only thing that had prevented him from learning sūrah al-Baqarah was that he
feared that he would not be able to stand with it in prayer and live up to it. The Prophet then
responded to him by stating what is mentioned in the ḥadīth above.
Thus we should not allow fear and apprehension to stop us from learning the Qur‟ān. Even if we
are not able to do full justice to it by standing in ṣalāh with it at night, simply having learned and
memorised it raises us to a level higher than those who have not done so.
O Allah, make us of those who learn the Qur‟ān and recite it at night, āmīn!
28
Ḥadīth 14
ِ‫اا بن عب ِد م‬ ِ ِ
‫اا‬ َْ ُ ْ ُ ‫ال َح مدثَِِن َس‬
َ َ‫ي ق‬ِّ ‫الزْى ِر‬
‫َخبَ َرنَا ُ َعْي ٌ َع ْن ُّي‬
ْ ‫َحدمثَنَا أَبُو الْيَ َمان أ‬
‫اا‬ َ ‫س‬ ‫ر‬ ‫ت‬ ‫ع‬ َِ ‫ال‬ َ ‫ق‬
َ ‫ا‬ ‫م‬ ‫ه‬ ‫ن‬
ْ ‫ع‬ ‫اا‬
‫م‬ ‫ي‬ ِ ‫اا بن عمر ر‬ ِ‫أَ من عب َد م‬
َ َُ ُ ْ َ
َ ُ ُ َ َ ََ َ ْ ُ َْ
‫ول‬
ُ ‫َ ُق‬
‫اب َوقَ َام بِِو آنَا َ اللمْي ِل َوَر ُ ٌل أ َْع َاهُ م‬

ُ‫اا‬
ِ ‫َ حس َد إِم علَى اثْنََ ِ ر ل آتَاه م‬
َ َ‫ااُ الْك‬ ُ ٌ َُ ْ َ ََ
‫مها ِر‬
‫الن‬
‫و‬ ِ
‫ل‬ ‫ي‬‫م‬‫ل‬‫ال‬ ‫ا‬ ‫ن‬ ‫آ‬ ِِ‫مق ب‬
‫و‬ ُ ‫صد‬
َ َ ْ َ َ َ ََ ‫َماً َ ُه َو‬
„Abdullāh ibn „Umar said, “I heard the Messenger of Allah say, „No one is deserving of
being envied, except two [types of] people: a man to whom Allah has given the Book, and he
then stands in prayer with it throughout the night; and a man whom Allah has granted wealth,
and he then spends it in charity throughout the night and day.‟”
(Ṣaḥīḥ Bukhārī)
29
Commentary
Sometimes we see people who are extremely wealthy, driving fancy cars and living in luxurious
mansions. Or we see celebrities who enjoy fame and adulation, or people in leadership positions
who have been given power and authority. And then – out of our human nature – we might
become a little bit envious of those people and what they have, wishing that we too have those
things.
In reality, none of those things are of any true value in the sight of Allah ta‘ālā such that we
should desire them. However, if we see someone having been granted the Qur‟ān, and he then
lives up to that honour and blessing by obeying the commandments of the Qur‟ān and by
standing in ṣalāh with it at night – then that is truly something great which is worthy of being
envied. That is what we should desire and wish to have, not the trivial things that those who
chase after the dunyā have been granted. And if someone has been granted that, then it is not
befitting for him that he envy what other people might have been granted of fame and wealth and
power in this world, for what he has been granted is better than that which they have been given.
What is meant here by envying a person who has been granted the Qur‟ān is not that we wish
that he be deprived of that blessing. It simply means that we too desire to have that which he has
been favoured with. And Allah ta‘ālā knows best.
O Allah, make us of those worthy of being envied through having been granted the Qur‟ān,
āmīn!
30
Ḥadīth 15
ٍ ‫حدمثَنَا أَبو مروا َن َُ مم ُد بْن عُ ْما َن الْع ْم ِااُّي حدمثَنَا إِبْر ِاىيم بْن س ْع ٍد َعن ابْ ِن ِ ه‬
‫اب‬ َ ْ َ ُ ُ َ َ َُ َ ُ ََْ ُ َ
‫َع ْن َع ِام ِر بْ ِن َواثِلَ َ أَِ ال ُّيَفْي ِل أَ من‬
َ ‫اسَ ْع َملَوُ َعلَى َم مك‬ ‫ر‬ ‫م‬ ‫ع‬ ‫ن‬َ ‫ا‬ ‫ك‬
َ‫و‬ ‫ن‬
َ ‫ا‬ ‫ف‬
َ ‫س‬ ‫ع‬ ِ
‫ب‬ ِ
‫اب‬ ‫م‬ ‫اا‬
ْ ‫ن‬ ‫ب‬ ‫ر‬‫م‬ ‫ع‬ ‫ي‬ َِ‫احلا ِر ِث ل‬
‫ق‬ ْ ِ ‫نَا ِي بن عب‬
‫د‬
ْ َُ ُ َ ُْ َ َ ْ ََ َ ُ َ َْ َ ْ َ
َ َ‫ت َعلَْي ِه ْم ابْ َن أَبْ َزى ق‬
‫ال‬ ُ ‫اسَ ْخلَ ْف‬ ْ ‫ال‬ َ َ‫ت َعلَى أ َْى ِل الْ َو ِادي ق‬ َ ‫اسَ ْخلَ ْف‬ْ ‫ال عُ َمُر َم ْن‬ َ ‫َ َق‬
ٌ ‫ال إِنموُ قَا ِر‬
‫ئ‬ َ َ‫ت َعلَْي ِه ْم َم ْوً ق‬ َ ‫اسَ ْخلَ ْف‬ ْ َ ‫ال عُ َمُر‬ َ َ‫ال َر ُ ٌل ِم ْن َم َوالِينَا ق‬ َ َ‫َوَم ْن ابْ ُن أَبْ َزى ق‬
‫صلمى م‬ ‫م‬ ‫ك‬ ‫ي‬ِ‫ب‬ ‫ن‬ ‫م‬
‫ن‬ ِ
‫إ‬ ‫ا‬ ‫َم‬‫أ‬ ‫ر‬ ‫م‬ ‫ع‬ ‫ال‬ ‫ق‬ ٍ ‫ا‬ ‫ق‬ ‫ض‬ِ ِ‫اا بِالْ َفراا‬ِ ‫اا ت عا َ ع‬ ِ ِ ِِ
َ ْ ُ ‫م‬ َ َ َُُ َ َ َ َ ٌ َ َ َ ‫لكَاب م‬
ِ
َ ‫اب أَقْ َو ًاما َوَ َ ُي بِو‬ ِ َ‫اا رَي ِ َذا الْ ِك‬
‫آخ ِر َن‬ َ ُ ْ َ َ‫ال إِ من م‬ َ َ‫ق‬
Abū Ṭufayl „Āmir ibn Wāthilah related, “Nāfi„ ibn „Abdul Ḥārith met „Umar ibn al-Khaṭṭāb at
„Usfān. „Umar had placed Nāfi„ in charge of Makkah, so he asked him, „Whom did you leave
behind in charge of the people of the valley?‟ He replied, „I put ibn Abzā in charge of them.‟
„Who is ibn Abzā?‟ „Umar enquired. „A man from among our freed slaves,‟ he told him. „You
left a freed slave in charge of them!?‟ „Umar exclaimed. Nāfi„ responded, „Indeed, he is someone
who recites the Book of Allah the Most High, who is knowledgeable of the laws of inheritance,
and who judges [with truth].‟ „Umar then stated, „Take heed! Your Prophet has certainly said,
“Indeed, Allah elevates certain people through this Book, and He abases others through it as
well.”‟”
(Sunan ibn Mājah)
31
Commentary
The aḥādīth so far have all indicated towards the noble status of the People of the Qur‟ān and
their rank with Allah ta‘ālā. But this ḥadīth shows that learning and memorising the Qur‟ān can
sometimes even result in us being granted prestige and authority in this world as well, and not
only in the Hereafter.
ibn Abzā was a freed slave, a category of people who might have been looked down upon in
society and not held in very high esteem. Despite that, Allah ta‘ālā elevated him and raised him
up to a position of great authority by virtue of his having learned the Qur‟ān. And if that could
happen to him, then it could possibly happen to us as well, if we also dedicate ourselves to
learning the Qur‟ān.
O Allah, elevate and raise our rank through the Qur‟ān, āmīn!
32
Ḥadīth 16
‫يد َحدمثَنَا أَبُو َع َوانَ َ َع ْن قََ َاد َة َع ْن أَِ نَ ْ َرَة‬ٍ ِ‫حدمثَنا قُ يب ُ بن سع‬
َ ُ ْ َْ َ َ َ
‫اا‬ ُ ‫س‬ ‫ر‬ ‫ال‬
َ َ‫ق‬ ‫ال‬
َ َ‫ق‬ ِ
‫ي‬ ِ
‫ر‬ ‫د‬
ْ ‫اا‬
ْ ٍ ِ‫عن أَِ سع‬
‫يد‬
َ َُ ّ ُ َ َْ
‫اإل َم َام ِ أَقْ َرُؤُى ْم‬
ِْ ِ‫َح ُّيق ُه ْم ب‬
َ ‫َح ُد ُى ْم َوأ‬
ِ
َ ‫إ َذا َكانُوا ثََالثَ ً َ ْليَ ُم ُه ْم أ‬
Abū Sa„īd al-Khudrī narrated that the Messenger of Allah said, “When there are three people
[who are going to perform ṣalāh], one of them should lead the others; and from among them, the
one most deserving of being the imām is the one who is most well-versed in the Qur‟ān.”
33
Commentary
The previous ḥadīth showed how honour can be conferred upon those who have learnt the
Qur‟ān, and this ḥadīth gives a practical example of how that can occur. To be the one who leads
others in ṣalāh is a noble position to be in, and here we are told which person is most deserving
of receiving that honour: the one who is most knowledgeable in the Qur‟ān. So through us
learning the Qur‟ān, we become deserving of taking up this position of prestige.
The ‘ulamā actually differ on this point, with some saying that the one most deserving of leading
the ṣalāh is the one who has the most knowledge of fiqh. But the apparent wording of this
particular ḥadīth indicates otherwise, and this is also a view taken by many ‘ulamā.
Quite often we find people gathered to perform ṣalāh and then no one is willing to step forward
and be the imām, with each person trying to get someone else to go forward and fulfil the role.
This ḥadīth teaches us that if among such a group there is someone knowledgeable in the Qur‟ān,
and this is known to all of them, then they should give preference to such a person. More
significantly, it also indicates to that person that he should be willing to be the imām, and should
not shy away from that. If the statement of the Messenger of Allah is telling him that he is the
one most worthy of that position, then why should he feel within himself that he is unworthy of
it? And why should he feel that it would be better if someone else other than him takes it up,
when the Messenger of Allah is telling him otherwise?
O Allah, make us of those worthy of leading the ṣalāh, āmīn!
34
‫يم‬ ‫اعيل بن إِب ر ِ‬

‫اى‬ ‫ي حدمثَنَا إِ ْ ِ‬
‫ُّي‬ ‫ِ‬
‫ر‬ ‫ك‬
‫َ‬ ‫س‬ ‫ع‬‫ل‬
‫ْ‬ ‫ا‬ ‫اج‬
‫ر‬‫م‬ ‫س‬
‫م‬ ‫ال‬ ‫ٍ‬
‫ر‬ ‫ك‬
‫ْ‬ ‫ب‬ ‫ِ‬
‫ن‬ ‫ب‬ ‫حدمثَنا ُ مم ُد بن عب ِد مِ‬
‫اا‬
‫ُ ْ ُ َْ َ‬ ‫َ‬ ‫َ‬ ‫ُ َْ‬ ‫ْ َ‬ ‫َ َ َ ْ ُ َْ‬
‫اْلر ِااُّي عن نَه ٍل أَِ عب ِد مِ‬
‫اا المر ِاسِ ِ ع ِن ال م مح ِ‬ ‫ٍ‬
‫اك‬ ‫ّ َ‬ ‫َْ‬ ‫ال ْمر َُ ِااُّي َحدمثَنَا َس ْع ُد بْ ُن َسعِيد ُْْ َ َ ْ ْ َ‬
‫ب ِن مز ِ‬
‫اح ٍم‬‫ْ َُ‬
‫صلمى م‬ ‫ول مِ‬
‫اا‬ ‫ال َر ُس ُ‬
‫ال قَ َ‬ ‫َع ِن ابْ ِن َعبم ٍ‬
‫اس قَ َ‬
‫َ‬
‫أَ ْ را ُ أُم ِ َ لَ ُ الْ ُقر ِ‬
‫آن‬ ‫َ ْ‬ ‫َ‬
‫‪ibn „Abbās narrated that the Messenger of Allah‬‬ ‫‪said, “The nobility of my ummah are the‬‬
‫”‪Bearers of the Qur‟ān.‬‬
‫)‪(al-Mu„jam al-Kabīr – Very Weak‬‬
‫‪35‬‬
Commentary
Other than wealth, one of the main things that people desire in this world is status, prestige and
honour. In our times, it is actors, musicians and sports stars whom people idolise and who are
given celebrity status. They are the ones that people look up to and take as role models.
But this ḥadīth tells us that it is the people who have been granted the Qur‟ān that are truly of
noble status. Out of all the various categories of people, they are the real nobility and people of
rank and dignity. Thus they are the ones whom we should be admiring and aspiring to be like,
not anyone else.
O Allah, make us of the nobility of this ummah, āmīn!
36
Ḥadīth 18
‫احلَ َس ِن‬
ْ ‫ث َع ْن ُ َ ْي ِل بْ ِن ُسلَْي َما َن َع ِن‬ ِ ‫ت َُ مم َد بْ َن ِزَ ٍاد‬ َِ ‫ال‬
َ َ‫َحدمثَنَا أَ ْ َ ُد ق‬
ُ ‫َُ ّد‬ ُ ‫ع‬
ْ
‫أَِ َعْب ِد المر ْ َ ِن‬ ‫اا َع ْن َس ْع ِد بْ ِن عُبَ ْي َد َة َع ْن‬ ِ‫ب ِن عب ي ِد م‬
ْ َُ ْ
‫صلمى م‬ َ ‫ال النمِ ُّي‬
َ َ‫ال ق‬ ِ ِ
َ َ‫الس َو ِاك َوق‬ ‫َع ْن َعلِ ٍّي َر ِ َي م‬
ّ ‫ااُ َعْنوُُ أَنموُ أ ََمَر ب‬
ً ‫ك َخْل َفوُ ََ َس مم َي لِِقَرا َتِِو َيَ ْدنُو ِمْنوُ أ َْو َكلِ َم‬ ِ ‫إِ من الْعبد إِ َذا تَس مو َك ُثُم قَام‬
ُ َ‫صلّي قَ َام الْ َمل‬
ََُ َ َ َْ
ِ ‫آن إِ صار ِ و‬ ِ ‫ََْنوىا ح مَّت َ ي َاه علَى ِ ِيو َما ََيْرج ِمن ِ ِيو َ ي ِمن الْ ُقر‬
َْ َ َ ْ َ ٌْ ْ ُُ َ َ ُ َ َ َ ََ
ِ ‫ك َ َ ِهروا أَْ واى ُكم لِْل ُقر‬
‫آن‬ ِ َ‫الْمل‬
ْ ْ َ َ ُّ َ
„Alī commanded that the miswāk be used and narrated that the Prophet said, “Indeed, when a
slave [of Allah] uses a miswāk and then stands in ṣalāh, an angel stands behind him and listens
attentively to his recitation. It then draws closer and closer to him, until it places its mouth on
his. Thereafter nothing of [the recitation of] the Qur‟ān leaves his mouth except that it enters the
chest of the angel! So cleanse your mouths for [the recitation of] the Qur‟ān!”
(Musnad Bazzār)
37
Commentary
It was previously mentioned in a preceding ḥadīth that the angels descend to listen to the
recitation of the Qur‟ān. This ḥadīth shows how extremely close the proximity is between the
angels and the reciters of the Qur‟ān.
The angels of Allah are of the best of His creations, of those closest to Him and of the loftiest in
status. They are pure and free from sin and do not disobey their Lord at all. Thus to be in such
close proximity to them is indeed a great honour, and being in their presence is an exalted
company to be in.
O Allah, make us of those who draw close to the angels through reciting the Qur‟ān in ṣalāh,
āmīn!
38
Ḥadīth 19
ِ ‫يد بن مسلِ ٍم حدمثَنَا ْاْلَوز‬

‫اع ُّيي‬ ِ‫الْول‬ ‫يد بْ ِن َرا ِ ٍد المرْملِ ُّيي َحدمثَنَا‬
ِ ِ‫حدمثَنا را ِ د بن سع‬
َْ َ ْ ُ ُْ َ ُ َ ُْ ُ َ َ َ
َ َ‫َ َ ال‬ َ‫اا َع ْن َمْي َسَرَة َم ْو‬ ِ‫حدمثَنا إِ ْ عِيل بن عب ي ِد م‬
ْ َُ ُ ْ ُ َ َ َ
َ ‫اا‬ ُ ‫ال َر ُس‬ َ َ‫َع ْن َ َ الَ َ بْ ِن عُبَ ْي ٍد ق‬
َ َ‫ال ق‬
‫اح ِ الْ َقْي نَ ِ إِ َ قَ ْي نَِ ِو‬ ِ ِ ِ ‫احلس ِن ال م‬

ِ ‫آن َ هر بِِو ِمن ص‬ ِ ِ‫َماُ أَ َ ُّيد أَ َذنًا إ‬
َ ْ ُ َ ْ ‫ص ْوت بالْ ُقْر‬ َ َْ ‫ل‬ ُ ‫ر‬
‫م‬ ‫ال‬ َ
Faḍālah ibn „Ubayd narrated that the Messenger of Allah said, “Indeed, Allah listens more
attentively to a man who recites the Qur‟ān loudly with a beautiful melody than [how attentively]
the owner of a songstress listens to her [when she sings].”
(Sunan ibn Mājah)
39
Commentary
Reflect on this the next time you are about to recite the Qur‟ān: as you are reciting, Allah the
Most High, the Lord of all that exists, is listening to you recite! That alone is enough of an
honour and privilege for the reciter of the Qur‟ān, leave alone everything else that has been
mentioned so far.
When we recite in front of our shaykh, we might take more care to recite precisely with proper
tajwīd than what we do when no one is listening to us. In reality, we should exert ourselves just
as much to beautify and correct our recitation when on our own as when we are with our shaykh
– as in all situations Allah ta‘ālā is listening to our recitation. And He is more deserving of us
trying to perfect our recitation for Him than what our shaykh is.
O Allah, make us of those who beautify their recitation of the Qur‟ān for You, āmīn!
40
Ḥadīth 20
‫ي َحدمثَنَا َْ َ بْ ُن عُ ْ َما َن بْ ِن‬‫ِ الْبَ ْ َد ِاد ُّي‬ ‫َخبَ َرنَا أَبُو َ ْع َف ٍر َُ مم ُد بْ ُن َُ مم ِد بْ ِن َعْب ِد‬
ْ‫أ‬
‫وب َحدمثَنَا َخالِ ُد‬ ٍ
َ ‫َا ِرق َحدمثَنَا َْ َ بْ ُن أَُّي‬ ‫صالِ ٍ ال مس ْه ِم ُّيي َحدمثَنَا َع ْمُرو بْ ُن المربِي ِي بْ ِن‬ َ
‫بْ ُن أَِ َِز َد َع ْن ثَ ْعلَبَ َ بْ ِن َِز َد‬
‫ال‬
َ َ‫عليو وسلم ق‬ َ ‫َع ْن َعْب ِد ِ بْ ِن َع ْم ِرو بْ ِن الْ َعا ِ أَ ّن َر ُس‬
‫ول ِ صلى‬
ِ ‫من قَرأَ الْ ُقرآ َن َ َق ِد اسَ ْدرج النُّيب موَة ب ْنب ي ِو َغي ر أَنمو َ وحى إِلَي ِو َ ْنب ِي لِص‬
ِ ‫اح‬ َ َ َ ْ َ ُ ُ َ ْ َْ َ َ ْ َ ُ َ َ ْ ْ َ َْ
َ ‫الم ِ تَ َعا‬ ِِ ٍِ ِ ِ
ُ ‫الْ ُقْرآن أَ ْن َ مد َم َي ّد َو َْ َه َل َم َي َ ْه ٍل َوِ َ ْو و َك‬
„Abdullāh bin „Amr ibn al-„Ās ̣ narrated that the Messenger of Allah said, “Whoever recites
the Qur‟ān (and memorises it) has certainly incorporated Prophethood between his two sides,
except that revelation was not sent down to him. It [thus] does not befit the Companion of the
Qur‟ān to be excessive with [those who are] excessive, nor to behave foolishly with [those who
are] foolish, while the Speech of Allah the Most High is within his chest!”
(Mustadrak Ḥākim)
41
Commentary
The import of this ḥadīth is similar to the āyāh of the Qur‟ān which states, “Rather, the Qur’ān is
distinct verses [preserved] within the breasts of those who have been given knowledge.”
(Sūrah 29: 49)
The Prophets of Allah ‘alaihimus salām were those people whom Allah ta‘ālā selected to be the
recipients of His revelation. That is the one thing that sets them apart from all the rest of creation
and which elevates them above all other people. The descent of revelation has ceased, and thus
no human being can now possibly reach the rank of the Prophets. However, what remains
possible for us to achieve is to commit to memory and preserve within our hearts that revelation
which came to our Nabī Muḥammad .
Those of us who do accomplish that then also became elevated and reach a higher rank than
those who do not, as all of the previous aḥādīth bear testimony to. But with that noble rank and
lofty status comes responsibility as well: the responsibility to behave in a more dignified and
obedient manner than other people. If someone has memorised the Speech of Allah, then out of
reverence for that Qur‟ān which he carries within his chest, it behooves him to refrain from all
sorts of sinfulness and unbecoming behaviour. How can we use foul language or smoke
cigarettes with that same mouth which recites the Revelation of Allah? How can we look at
indecent images with those same eyes which look into the Book of Allah? How can we listen to
forbidden music with those same ears which listen to the recitation of the Speech of Allah? It is
obligatory on all of us to stay away from that which is ḥarām, but is far worse and far more ugly
for a Bearer of the Qur‟ān to be indulging in lewdness and evil as compared to when any other
person commits those very same sins…
O Allah, grant us the honour of being counted from among the People of the Qur‟ān, and make it
easy for us to live up to the responsibility that comes with that, āmīn!
42
Encouragement for Memorisation
Ḥadīth 21
‫ت‬ ِ َ َ‫حدمثَنَا أَبو ب ْك ِر بن أَِ َ يب َ حدمثَنَا الْ َف ْ ل بن ُد َك ٍ عن موسى ب ِن علَ ٍي ق‬

ُ ‫ال َ ْع‬ ّ ُ ْ َ ُ َْ ْ ُْ ُ َ َْ ُْ َ ُ َ
ِ
ُ ‫أَِ َُ ّد‬
‫ث‬
َ َ‫َع ْن عُ ْقبَ َ بْ ِن َع ِام ٍر ق‬

‫ال‬
‫ال أَُّي ُك ْم ُِ ُّي أَ ْن َ ْ ُد َو ُك مل‬ َ ‫الص مف ِ َ َق‬

‫ااُ َعلَْي ِو َو َسلم َم َوََْن ُن ِ ُّي‬‫صلمى م‬ ِ‫ول م‬
‫اا‬ ُ ‫َخَر َج َر ُس‬
َ
‫َ ْوٍم إِ َ بُ ْ َحا َن أ َْو إِ َ الْ َع ِقي ِ َيَ ِْ َ ِمْنوُ بِنَاقََ ْ ِ َك ْوَم َاوْ ِن ِ َغ ِْ إِ ٍُْث َوَ قَ ْ ِي َرِح ٍم‬
ُ‫َح ُد ُك ْم إِ َ الْ َم ْس ِج ِد َيَ ْعلَ ُم أ َْو َ ْقَرأ‬
َ ‫أ‬ ‫و‬ ‫د‬
ُ ْ َ ‫ال‬
َ َ َ
‫أ‬ ‫ال‬َ ‫ق‬
َ ‫ك‬
َ
ِ‫اا َُِن ُّي َذل‬ِ‫ول م‬ َ ‫َ ُقْلنَا َا َر ُس‬
‫ث َخْي ٌر لَوُ ِم ْن ثََال ٍث َوأ َْربَ ٌي‬ ٌ ‫اا َعمز َو َ مل َخْي ٌر لَوُ ِم ْن نَاقََ ْ ِ َوثََال‬ ِ‫اب م‬ ِ َِ‫آ َ ْ ِ ِمن ك‬
ْ َ
ِْ ‫َخْي ٌر لَوُ ِم ْن أ َْربَ ٍي َوِم ْن أ َْع َد ِاد ِى من ِم ْن‬
‫اإلبِ ِل‬
„Uqbah ibn „Āmir related, “The Messenger of Allah once came out to us while we were in the
Ṣuffah1 and asked, „Whom of you would love to go out in the morning each day to Buṭḥān or
‘Aqīq2 and return from there with two large-humped she-camels, without having committed any
sin and without having severed any tie of kinship?‟ „O Messenger of Allah,‟ we replied, „we [all]
would love that.‟ He responded, „Then will one of you not go out in the morning to the mosque
and learn or recite two āyāt of the Book of Allah ? That is better for him than two she-camels.
And three āyāt are better than three she-camels, four āyāt are better than four she-camels, and
any number of āyāt is better than an equivalent number of she-camels.‟”
1
A raised platform attached to the mosque of the Prophet where the poor people of the city would stay.
2
The names of two marketplaces close by to Madīnah.
44
Commentary
Parents want the best for their children, and that is why they push them to get a good education
and why they make many sacrifices to ensure that that is possible, even though the children
themselves would much rather just laze about at home if given the option. However, the reason
why education is valued so highly is not so much for the knowledge itself that is acquired (in my
opinion at least) as much as it is for what it leads to and makes possible. We want our children to
do well at school so that they get good results when they finish matric. And the reason we want
them to have good results in matric is so that they can get into a respectable university and study
a worthwhile degree. And the reason we want them to have those high qualifications is so that
they can get a high-paying job and earn lots of money. At the end of the day, that‟s what it all
boils down to: having the means to acquire the wealth of this world and live an enjoyable life in
this dunyā.
Camels in the time of the Prophet represented wealth. So what this ḥadīth is telling us is that
learning the Qur‟ān is better for us than gaining money. Therefore, rather than pushing our
children so much to get a worldly education, it would be of much more benefit to them if we
pushed them to go and study the Qur‟ān instead. For what they would acquire through that is far
more valuable than anything else… And I‟m not saying that it need be a case of one or the other
either – it‟s very much possible for them to achieve both. But how many of us truly place the
same amount of emphasis on learning the Qur‟ān and studying the dīn as compared to the
importance we place on normal school education?
Camels might not mean much to us in our times, but think of it in terms of a car instead. Think of
your favourite car brand, whether it be a Porsche or Ferrari or BMW or whatever it might be.
Then just imagine how ecstatic you would be if you were to come home one day and find a
brand new car of that type waiting for you there in the driveway. If you are a ḥifẓ student, and
you are going out to the mosque each day and learning a few āyāt of the Qur‟ān, then what you
are gaining through doing so is far greater than your receiving such a car.
O Allah, grant us the understanding and insight to value the ākhirah over the dunyā, āmīn!
45
Ḥadīth 22
‫اا بْ ُن َغالِ ٍ الْ َعبم َاد ِااُّي َع ْن‬ ِ ِ

ِ‫اا الْو ِاس ِ ي حدمثَنا عب ُد م‬
َْ َ َ ‫اس بْ ُن َعْبد م َ ُّي‬
ُ ‫َحدمثَنَا الْ َعبم‬
ِ ِ‫اا عن علِ ِي ب ِن ز ٍد عن سع‬
ِ ‫يد بْ ِن الْمسيم‬ ِ ِ‫ر‬‫ح‬‫ب‬ْ‫ل‬ ‫ا‬ ‫اد‬ ِ‫عب ِد م‬
ٍ ‫اا ب ِن ِز‬
َُ َ َ َ
َ ْ ْ ْ ّ ْ ّ َْ َ َ ْ َ َْ
َ َ‫َع ْن أَِ َذ ٍّر ق‬
‫ال‬
ِ‫اب م‬
‫اا‬ ِ َِ‫اا َعلَْي ِو وسلمم ا أَبا َذ ٍر َْلَ ْن تَ ْ ُدو ََ علمم آ ً ِمن ك‬ ‫م‬ ‫ى‬ ‫م‬
‫ل‬ ‫ص‬ ِ‫ول م‬
‫اا‬ ُ ‫ال ِِل َر ُس‬ َ َ‫ق‬
ْ َ ََ َ ّ َ ََ ََ ُ َ
ِ ِ ِ ِ ٍ ِ ِ ُ‫ك ِمن أَ ْن ت‬
ْ‫صلّ َي مااَ َ َرْك َع َوَْلَ ْن تَ ْ ُد َو ََ َعلم َم بَابًا م ْن الْعْل ِم عُم َل بِو أ َْو َا‬
َ ْ َ َ‫َخْي ٌر ل‬
ٍ ‫ك ِمن أَ ْن تُصلِّي أَلْف رْكع‬
ََ َ َ َ ْ َ َ‫ُ ْع َم ْل َخْي ٌر ل‬
Abū Dharr related, “The Messenger of Allah told me, „O Abū Dharr, indeed, for you to go out
in the morning and learn a single āyah of the Book of Allah is better for you than performing a
hundred raka‘āt of ṣalāh. And for you to go out in the morning and learn a chapter of knowledge
– whether it be something that can be practiced upon or not – is better for you than performing a
thousand raka‘āt of ṣalāh.‟”
(Sunan ibn Mājah – Weak, but there are other narrations which strengthen it)
46
Commentary
There are many good deeds we can do and many acts of worship we can perform through which
we gain reward from Allah ta‘ālā in the Hereafter. And out of them all, one of the greatest acts
of ‘ibādah is to perform ṣalāh. Yet despite that, to exert ourselves and spend our time learning
the Qur‟ān, is an act which Allah rewards more than the reward He grants to the one who spends
his time engaged in ṣalāh. This shows the great virtue and superiority of this noble endeavour of
memorising the Glorious Qur‟ān as compared to other acts of worship. Thus this ḥadīth
combined with the one preceding it, indicate that learning the Qur‟ān is better than acquiring the
wealth of the dunyā and is also one of the best means of gaining the reward of the ākhirah as
well.
O Allah, grant us to go out in the morning and learn the Qur‟ān, āmīn!
47
Ḥadīth 23
ٍ ِ‫صال‬ ْ ‫َحدمثَنَا عُ ْ َما ُن بْ ُن أَِ َ ْيبَ َ َحدمثَنَا أَبُو ُم َعا ِوَ َ َع ْن ْاْل‬
َ َِ‫َع َم ِ َع ْن أ‬
َ َ‫ااُ َعلَْي ِو َو َسلم َم ق‬
‫ال‬ ‫صلمى م‬
َ ِّ ِ‫َع ْن أَِ ُىَرْ َرَة َع ْن النم‬
ِ‫اا تَعا َ ْ لُو َن كِ اب م‬
‫اا َوََ َد َار ُسونَوُ بَْي نَ ُه ْم إِم‬ ِ‫وت م‬ ِ ‫ت ِمن ب ي‬ ٍ ‫ما ا َمي قَوم ِ ب ي‬
َ َ َ َ ُُ ْ ْ َ ٌ ْ َ َ ْ َ
ِ ِ ‫اا‬ ِ ِ ِ ِ ْ َ‫نََزل‬
ُ‫يم ْن عْن َده‬ َ ُ‫ت َعلَْيه ْم ال مسكينَ ُ َو َغ يَْ ُه ْم المر ْ َ ُ َو َح مفْ ُه ْم الْ َم َالا َك ُ َوذَ َكَرُى ْم م‬
Abū Hurayrah narrated that the Prophet said, “No group of people gather together in a house
from among the houses of Allah the Most High, reciting the Book of Allah and studying it
among themselves, except that tranquility descends upon them, mercy envelops them, the angels
surround them, and Allah makes mention of them to those who are with Him.”
(Sunan Abū Dāwūd)
48
Commentary
This ḥadīth shows what a blessed gathering that gathering is wherein the Qur‟ān is studied. It is a
place that is filled with peace and tranquility and serenity, and the people in it are wrapped in the
mercy of Allah, the Most Merciful. Angels surround them on all sides and Allah ta‘ālā boasts
about them to those angels who are in His presence. What better gathering could there possibly
be to be present in other than this!?
Thus if you are ḥifẓ student, you should realise that this is a great blessing and bounty conferred
upon you and that you are in best situation you could possibly be in. Perhaps it was not your
decision to go and do ḥifẓ; perhaps it was your parents who made that decision for you. And so
because of that, maybe you wish that you were out there in school instead rather than being in
the mosque. Maybe you envy all of those thousands of other school-going children and wish that
you were in the same position that they are in. In reality, where you are is the best possible place
to be in, and all those other children out there should be envying you and wishing to be in your
place, not the other way around.
O Allah, make us of those who gather in Your houses to recite and study the Qur‟ān, āmīn!
49
Ḥadīth 24
ِ ‫احلن‬
‫وب‬
َ ‫ُّي‬َ‫أ‬ ‫ن‬‫ع‬َ ‫ن‬
َ
ْ َ ُْ‫ا‬ ‫م‬ْ ‫ع‬
ُ ‫ن‬‫ب‬ ‫اك‬
ُ ‫ح‬
‫م‬ ‫م‬ ‫ال‬ ‫ا‬َ‫ن‬ ‫مث‬
َ ‫د‬ َ ََْ ‫َحدمثَنَا َُ مم ُد بْ ُن بَ ما ٍر َحدمثَنَا أَبُو بَ ْك ٍر‬
‫ح‬ ‫ي‬
‫ُّي‬ ‫ف‬
ِ ِ ِ
ُ ‫ت َُ مم َد بْ َن َك ْع ٍ الْ ُقَر مي قَال َ ْع‬
‫ت‬ ُ ‫وسى قَال َ ْع‬ َ ‫بْ ِن ُم‬
‫صلمى م‬ ِ‫ول م‬ ٍ ‫اا بن مسع‬ ِ
َ ‫اا‬ ُ ‫ال َر ُس‬َ َ‫ول ق‬
ُ ‫ود َ ُق‬ُ ْ َ َ ْ ‫َعْب َد م‬
ُ ُ‫احلَ َسنَ ُ بِ َع ْ ِر أ َْمَ ِااَا َ أَق‬
ٌ ‫ول اا َحْر‬ ِ‫اب م‬
ْ ‫اا َلَوُ بِِو َح َسنَ ٌ َو‬ ِ َِ‫من قَرأَ حرًا ِمن ك‬
ْ َْ َ ْ َ
ٌ ‫يم َحْر‬ ِ‫ف حر ٌ وَ م حر ٌ و‬
‫م‬ ِ‫ولَ ِكن أَل‬
ٌ َ َْ َ َْ ٌ ٌ ْ َ
„Abdullāh ibn Mas„ūd narrated that the Messenger of Allah said, “Whoever recites a single
letter of the Book of Allah is accorded a good deed for doing so – and good deeds are multiplied
tenfold. I do not say that „Alif-Lām-Mīm‟ is a letter: rather, „Alif‟‟ is a letter, „Lām‟ is a letter, and
„Mīm‟ is a letter.”
(Sunan Tirmidhī)
50
Commentary
Open your muṣḥaf and count the number of letters in the first line. Then count how many lines
there are on the page. Then multiply the number of letters in the first line by the number of lines
on the page. Then count how many pages there are in a juz’. Then multiply the number of letters
on one page by the number of pages in a juz’. Then lastly, multiply that answer by ten. That final
number that you come to – which is most likely in the tens of thousands – is the amount of
hasanāt you get for reciting just one juz’ of the Qur‟ān!
And how long would that take you to do? On average it would most likely not take more than
half an hour or so. In such a short time you gain such a huge amount of reward… And as a ḥifẓ
student, you wouldn‟t just be reciting one juz’ a day. You would be doing much more than that –
perhaps three or four or five ajzā’, depending on your capability and how far along in your ḥifẓ
you are.
So reflect on how much reward you gain each day, just by doing what it is that you do.
O Allah, increase abdundantly our recitation of the Qur‟ān and multilply the reward we receive
for doing so, āmīn!
51
Ḥadīth 25
ِّ ِ‫احلُس ْ ُ بْ ُن َعْب ِد ِ الْ َق ما ُن ب‬

َ َ‫الرقمِ َوابْ ُن قَُ ْيب‬ ِ
َ ْ ‫احلَ َس ُن بْ ُن ُس ْفيَا َن ال ْميبَااُّي َو‬
ْ ‫َخبَ َرنَا‬
ْ‫أ‬
‫ال َحدمثَنَا‬ َ َ‫يم بْ ُن ِى َ ِام بْ ِن َْ َ بْ ِن َْ َ الْ َ مس ِااُّي ق‬ ِ ‫ظ لِْلحس ِن قَالُوا حدمثَنا إِب ر‬
‫اى‬
ُ َْ َ َ َ َ ُ ‫َواللّ ْف‬
ْ ٍ ‫أَِ َع ْن َ ِّدي َع ْن أَِ إِ ْد ِر‬
ِِّ َ‫ااَْو‬
‫ا‬
َ َ‫َع ْن أَِ َذ ٍّر َر ِ َي ُ َعْنوُ ق‬

‫ال‬
ِ ِ ‫ال صلمى علَي ِو وسلمم علَيك بِ ْقوى‬ ِ ِ ‫ول ِ أَو‬

ُ ْ‫َإنم َها َرأ‬
‫س ْاْل َْمر‬ َ َ َ ْ َ َ ََ ْ َ ُ َ َ ‫ق‬
َ ‫ِن‬ ‫ص‬ ْ َ ‫ت َا َر ُس‬
ُ ‫قُ ْل‬
ِ ِ ِِ َ ‫ال علَي‬ ِ َ ‫ُكلِّ ِو قُ ْلت ا رس‬
‫ْاْل َْر ِ َوذُ ْخٌر‬ ِ‫ك‬ ٌ ُ‫ك ب َال َوة الْ ُقْرآن َإنموُ ن‬
َ َ‫ور ل‬ ْ َ َ َ‫ول ِزْدِا ق‬ َُ َ ُ
ِ ‫لمك ِ ال مسما‬
َ َ
Abū Dharr related, “I once requested, „O Messenger of Allah, advise me.‟ He responded,
„Be mindful of Allah, for indeed, that is the crux of the entire matter.‟ I said, „O Messenger of
Allah, give me more.‟ „Recite the Qur‟ān,‟ he told me, „for indeed, it is a light for you on earth
and a treasure for you in the heavens.‟”
(Ṣaḥīḥ ibn Ḥibbān)
52
Commentary
This ḥadīth elaborates further on the rewards we receive for reciting the Qur‟ān. Doing so
illuminates our hearts and is a light for us in this dunyā; and it is a treasure that gets stored away
for us till we receive it in the ākhirah.
O Allah, make our recitation of the Qur‟ān a light for us in this world and a treasure in the
Hereafter, āmīn!
53
Ḥadīth 26
‫ال ابْ ُن عُبَ ْي ٍد‬

َ َ‫ي َِ ًيعا َع ْن أَِ َع َوانَ َ ق‬ ‫يد َوَُ مم ُد بْ ُن عُبَ ْي ٍد الْ َُِ ُّي‬
ٍ ِ‫حدمثَنا قُ يب ُ بن سع‬
َ ُ ْ َْ َ َ َ
‫َحدمثَنَا أَبُو َع َوانَ َ َع ْن قََ َاد َة َع ْن ُزَر َارَة بْ ِن أ َْو َ َع ْن َس ْع ِد بْ ِن ِى َ ٍام‬

‫صلمى م‬ ِ‫ول م‬ ِ
َ ‫اا‬ ُ ‫ال َر ُس‬ َ َ‫ت ق‬ ْ َ‫َع ْن َعاا َ َ قَال‬
‫آن َم َي ال مس َفَرِة الْ ِكَرِام الْبَ َرَرِة َوالم ِذي َ ْقَرأُ الْ ُقْرآ َن َوَََ ْعَ ُي ِ ِيو َوُى َو َعلَْي ِو َ ٌّر‬
‫اق‬ ِ ‫اىر بِالْ ُقر‬
ْ ُ ‫الْ َم‬
ِ
‫لَوُ أَ ْ َر ِان‬
„Ā‟ishah narrated that the Messenger of Allah said, “The one who is skilled and proficient in
[the recitation of] the Qur‟ān is with the noble and obedient [angelic] scribes; and the one who
recites the Qur‟ān while stuttering and experiencing difficulty receives two rewards.”
54
Commentary
The word „safarah‟ in this ḥadīth could mean „scribes‟ or it could mean „messengers‟. In both
cases it refers to the malā’ikah. So this ḥadīth yet again displays the link that exists between the
reciters of the Qur‟ān and the angels. However, it also shows that this honour of being included
among angelic company is not something granted to all who recite the Qur‟ān, but is specific to
those who are experts in its recital.
The ḥadīth then goes on to give encouragement to those who have not yet reached this level of
skillfulness and proficiency in the recitation of the Qur‟ān (which is something only attained
through much practice and repetition). Many might find it difficult to recite with proper tajwīd
and to observe all the rules of recitation that need to be followed. If you do happen to fall within
this category, then you should take comfort from the fact that when you recite, you receive two
rewards – one for the actual act of reciting itself, and another for the effort that you put in and the
difficulty that you endure while doing so.
However, this does not mean that the second category of people is better than the first. Those
who are experts in reciting the Qur‟ān are definitely of a higher status and receive more reward.
Thus we should all aspire to be of them and do our utmost to try and reach that level. And while
we strive towards achieving that, the second part of this ḥadīth should keep us motivated to
always keep on struggling and to never give up.
O Allah, grant us the ability to recite the Qur‟ān with precision and with perfect tajwīd, āmīn!
55
Ḥadīth 27
ِ ٍِ
ِّ ‫ص ِر‬
‫ي‬ ْ َ‫احلَ َس ِن الْب‬ ُ ‫َحدمثَنَا أَبُو َسعيد َم ْوَ بَِِن َىا ٍم َحدمثَنَا َعبم‬
ْ ‫اد بْ ُن َمْي َسَرَة َع ِن‬

‫ال‬ ‫صلمى م‬ ِ‫ول م‬
‫اا‬ َ ‫َع ْن أَِ ُىَرْ َرَة أَ من َر ُس‬
َ
‫ت لَ ُو‬ ِ ِ‫اب م‬
ِ َِ‫اسَمي إِ َ آ ٍ ِمن ك‬
ْ َ‫اع َف ٌ َوَم ْن تَ َال َىا َكان‬
َ َ ‫اا تَ َعا َ ُك َ لَوُ َح َسنَ ٌ ُم‬ ْ َ َ َ ْ ‫َم ْن‬
ِ ‫نُورا وم الْ ِقيام‬
َ َ َ َْ ً
Abū Hurayrah narrated that the Messenger of Allah said, “Whoever listens to a single āyah
from the Book of Allah the Most High, a multiplied good deed is recorded for him; and it will be
a light on the Day of Resurrection for the one who recites it.”
(Musnad Ahmad)
̣
56
Commentary
The preceding aḥādīth have all spoken about the reward of reciting the Qur‟ān, and this one is no
different. It tells us that if we recite just one āyah from the Noble Qur‟ān, that āyah will then be a
light for us on the Day of Qiyāmah.
However, it also brings to light something which has not been mentioned before: not only is
reciting the Qur‟ān a good deed that brings with it reward, but even just the mere act of listening
to the Qur‟ān being recited is also something that we get rewarded for doing. Moreover, the
reward for that deed is multiplied many times over, as much as Allah ta‘ālā wishes.
Subḥānallāh! How merciful and generous isn‟t our Lord!? Sometimes we feel tired or exhausted
and then reciting the Qur‟ān becomes a bit difficult. But listening to the Qur‟ān is something that
requires no effort on our part at all, and is also something that we ought to find a pleasure and
that we enjoy doing. And yet even for a deed as simple and easy as this, we still get rewarded for
it by Allah ta‘ālā.
When in a ḥifẓ school, we not only recite the Qur‟ān but are also required at times to listen to our
peers recite and correct their recitation. Sometimes we might find this a bit tedious and might
regard it as something that is hindering our own progress – as the time spent listening to that
other person could have been time spent reciting ourselves – and thus we might have a negative
attitude towards it. This ḥadīth however, can help us to change that mindset and adopt a positive
attitude towards doing so, if we bear in mind that Allah ta‘ālā keeps on rewarding us for each
and every āyah that we listen to that other person recite.
O Allah, make us of those who love listening to the recitation of the Qur‟ān, āmīn!
57
Ḥadīth 28
‫َخبَ َرنَا َع ْمٌرو أَ من أَبَا َس ِومَ َح مدثَوُ أَنموُ َِ َي ابْ َن‬ ِ ‫حدمثَنا أَ ْ د بن‬
ْ ‫صال ٍ َحدمثَنَا ابْ ُن َوْى ٍ أ‬
َ ُ ْ َُ َ َ
ِ
ُ ْ‫ُح َجْي َرَة َُي‬
‫صلمى م‬ ِ‫ول م‬ ِ‫عن عب ِد م‬
َ َ‫اا بْ ِن َع ْم ِرو بْ ِن الْ َعا ِ ق‬
َ ‫اا‬ ُ ‫ال َر ُس‬َ َ‫ال ق‬ َْ ْ َ
‫ات َاْ ُ ْكَ ْ ِم ْن الْ َا ِلِ َ َوَم ْن قَ َام ِِااَِ آ ٍَ ُكِ َ ِم ْن الْ َقانِِ َ َوَم ْن‬ ٍ ‫من قَام بِع ْ ِر آ‬
َ َ َ َْ
‫ف آ ٍَ ُكِ َ ِم ْن الْ ُم َقْن ِ ِر ن‬
ِ ْ‫قَام بَِل‬
َ
„Abdullāh ibn „Amr ibn al-„Āṣ narrated that the Messenger of Allah said, “Whoever stands in
prayer (at night) and recites ten āyāt will not be recorded among those who are heedless;
whoever recites a hundred āyāt will be recorded among those who are devout; and whoever
recites a thousand āyāt will be recorded among those who will receive a tremendous treasure
load of reward.”
(Sunan Abū Dāwūd)
58
Commentary
As a ḥifẓ student, there are certain deeds that you should try to get into the habit of doing, and
one of these is standing in ṣalāh at night. The best is to get up from the comfort of your bed after
first having slept for a while, but if that is too hard to do, then at least perform a few raka‘āt
before going to bed. Tahajjud ṣalāh was a practice of all the pious people of the past, and was
something that the Prophet never left off doing.
This ḥadīth informs us of the reward that we receive for carrying out this noble practice, and it
shows that the greater the number of āyāt we recite in ṣalāh, the greater the reward. This is a
deed that all people are capable of doing, but those who are ḥāfiẓul Qur’ān have a special
distinction in that they are afforded the opportunity of gaining much more reward than those who
are not, by virtue of their having memorised that which other people have not. It is challenging
enough for anyone to recite a hundred or a thousand āyāt in ṣalāh, but it is conceivable that a
ḥāfiẓwould be capable of managing to do that if he knows his Qur‟ān well, whereas it is only a
remote possibility that someone who has not memorised the Qur‟ān could achieving something
like that, although not impossible.
Standing and reciting Qur‟ān in ṣalāh is also a good way of revising what you have memorised
and of ensuring that you don‟t forget it, in addition to the spiritual benefits and rewards that it
brings. If you find that you are able to recite long passages of the Qur‟ān from memory while in
ṣalāh without the need to revise beforehand, then this is good indication of the strength of your
ḥifẓ.
O Allah, make us of those who enliven our nights with the recitation of the Qur‟ān in ṣalāh,
āmīn!
59
Ḥadīth 29
‫ي َع ْن أَِ الْ َع َال ِ بْ ِن ال ِّ ِّخ ِ َع ِن‬

‫اْلَُرْ ِر ُّي‬
ْ ‫ود‬ٍ ‫حدمثَنا ِز ُد بن ىارو َن حدمثَنا أَبو مسع‬
ُْ َ ُ َ َ ُ َ ُْ َ َ َ
‫احلَْنظَلِ ِّي‬
ْ

‫صلمى م‬ ِ‫ول م‬ ِ ‫عن د‬
َ َ‫ماد بْ ِن أ َْو ٍس ق‬
َ ‫اا‬ ُ ‫ال َر ُس‬َ َ‫ال ق‬ َ َْ
‫اا َعمز َو َ مل إِم بَ َع َ م‬

‫ااُ َعمز َو َ مل‬ ِ‫اب م‬ِ َِ‫ما ِمن ر ٍل ْ ِوي إِ َ ِرا ِ ِو َي ْقرأُ سورًة ِمن ك‬
ْ َُ ََ َ َ َُ ْ َ
‫إِلَْي ِو َملَ ًكا َْ َفظُوُ ِم ْن ُك ِّل َ ْي ٍ ُ ْ ِذ ِو َح مَّت َ ُه م َم ََّت َى م‬
Shaddād ibn „Aws narrated that the Messenger of Allah said, “No man goes to bed and then
recites a sūrah from the Book of Allah , except that Allah sends to him an angel which
continues to protect him from every single thing that could harm him until he wakes up,
whenever that may be.”
(Musnad Ahmad)
̣
60
Commentary
This act then, of reciting a sūrah from the Qur‟ān before sleeping, is another habit that we should
try to inculcate in our lives. It too is also not something specific to ḥuffāz, but it is something that
we should find extremely easy to do, seeing as how we have memorised all of the chapters of the
Qur‟ān. We thus have a wide range to choose from, and even if it be just one of the shortest
chapters of the Qur‟ān that we choose to recite, it is an opportunity that we should try not to let
slip by. And if we do implement this in our lives, then it merely adds to the long list of benefits
that we receive by virtue of having memorised the Glorious Qur‟ān. It‟s comforting thought to
know that when you go to bed at night, there‟s a guardian angel standing watch over you…
O Allah, make us of those who are protected by an angel at night, āmīn!
61
Ḥadīth 30
‫صالِ ٌ الْ ُمِّر ُّي‬

‫ي َع ْن‬ َ ‫ا‬َ‫ن‬ ‫مث‬
َ ‫د‬ ‫ح‬
َ ‫ي‬
ِ ‫ي‬ِ‫ب‬
‫ر‬‫م‬ ‫ال‬ ‫ن‬ ‫ب‬ ‫م‬َ ‫ي‬
ُ ْ ُ َْ ‫ا‬
ْ ‫ا‬ ‫ا‬َ‫ن‬ ‫مث‬
َ ‫د‬ ‫ح‬
َ ‫ي‬
‫ُّي‬
ِ َ ‫اْله‬
‫م‬ ْ ‫ي‬ ٍ ِ‫حدمثَنا نَصر بن عل‬
َْ ّ َ ُ ْ ُْ َ َ
َ ‫قََ َاد َة َع ْن ُزَر َارَة بْ ِن أ َْو‬
‫ال‬ ٍ ‫َع ْن ابْ ِن َعبم‬
َ َ‫اس ق‬
‫احلَ ُّي‬
‫ال‬ َ َ‫ال الْ ُمْرَِ ُل ق‬
ْ ‫ال َوَما‬ ‫احلَ ُّي‬
ْ ‫ال‬ ِ‫َي الْعم ِل أَح ُّي إِ َ م‬
َ َ‫اا ق‬ ِ‫ول م‬
َ َ َ ‫اا أ ُّي‬ َ ‫ال َر ُ ٌل َا َر ُس‬
َ َ‫ق‬
‫آخ ِرِه ُكلم َما َح مل ْارََ َل‬ ِ ‫ال الم ِذي ْ ِرب ِمن أَموِل الْ ُقر‬
ِ َ ِ‫آن إ‬ َ ‫ق‬
َ ‫ل‬ َِ‫الْمر‬
ْ ْ ُ َ ُ ُْ
ibn „Abbās related that a man once asked, “O Messenger of Allah, which act is most beloved to
Allah?” He replied, “[The act of] the constant traveler.” The man enquired, “Who is the constant
traveler?” He told him, “The one who sets out on a journey through the Qur‟ān, from its
beginning right up until its end: each time he completes his journey he sets out anew.”
62
Commentary
This ḥadīth shows us what the life of a ḥāfiẓul Qur’ān is supposed to be like: he is someone who
is constantly and continuously engaged in the recitation of the Qur‟ān. As soon as he finishes one
khatm, he immediately begins another one. And when he finishes that one, he again immediately
starts another. It is a continuous, neverending cycle. This is the best of deeds to be engaged in
and the most beloved of all acts to Allah ta‘ālā. And him being in this cycle is not something he
finds burdensome upon him, but something he does with effortless ease. It is not something he
feels he needs to do or feels compelled to do, but something he regards as inconceivable for him
not to be doing and something he can‟t live without. It is unthinkable for him to not be in the
process of completing a khatm of the Qur‟ān, or that a day should go by without him reciting
some portion of the Qur‟ān. It is not something he does out of fear of losing the Qur‟ān, but
something he does out of love for being with the Qur‟ān.
And it is only once you are in this routine of always completing a khatm of the Qur‟ān within a
set number of days that you will become a proper ḥāfiẓ and really know your Qur‟ān as you
ought to. Without it, there is no hope of you maintaining your ḥifẓ adequately. As to how long it
should take to complete a khatm of the Qur‟ān, then this is something that our pious predecessors
had different habits with regards to. Some of them completed it in a month, some in ten days,
some in seven, some in three, but the habit of the majority of them was to complete it within one
week. As to what your habit will be, that is up to you to determine. Obviously, the shorter it is,
the better; but you should not let it be longer than a month.
O Allah, make us constant travelers who are always journeying through the Qur‟ān, āmīn!
63
Ḥadīth 31
‫يي َع ْن بَ ِ ِ بْ ِن ُم َها ِ ٍر َع ْن ابْ ِن بَُرْ َد َة‬

ٌ َ
ِ‫حدمثَنَا علِي بن ُ مم ٍد حدمثَنَا وك‬
َ َ ُ ْ ‫َ ُّي‬ َ
‫اا‬ ُ ‫س‬ ‫ر‬ ‫ال‬
َ ‫ق‬
َ ‫ال‬
َ ‫ق‬
َ ِ ِ‫عن أَب‬
‫يو‬
َ َُ َْ
ِ ‫ول أَنَا الم‬ ِ ِ ‫َِ ي الْ ُقرآ ُن وم الْ ِقيام ِ َكالمر ِل ال‬
ُ ْ ‫ك َوأَ ْ َم‬
‫ت‬ َ َ‫ت لَْي ل‬
ُ ‫َس َهْر‬
ْ ‫أ‬ ‫ي‬ ‫ذ‬ ُ ‫ق‬
ُ ‫ي‬
َ َ ‫ماح‬ ُ َ َ َ َْ ْ ُ
‫نَ َه َارَك‬
Buraydah narrated that the Messenger of Allah said, “The Qur‟ān will come on the Day of
Resurrection in the form of a pale, haggard man and will say [to its Companion], „I am the one
who kept you awake at night and who kept you thirsty during the day.‟”
(Sunan ibn Mājah)
64
Another version reads:
‫ف َحدمثَنَا ُم َعاذُ بْ ُن ََْن َد َة الْ ُقَرِ ي َحدمثَنَا‬ ِ

ُ ُ ‫َخبَ َرنَا أَبُو النم ْ ِر َُ مم ُد بْ ُن َُ ممد بْ ِن‬
َ ‫وس‬ ْ‫أ‬
ِ‫خالد بن َ حدمثَنا ب ِ بن مها ِ ٍر عن عب ِد م‬
‫اا بْ ِن بَُرْ َد َة‬ َْ ْ َ َُ ُ ْ ُ َ َ َ َْ ُ ْ ُ َ
‫اا‬ ُ ‫س‬‫ر‬ ‫ال‬
َ ‫ق‬
َ ‫ال‬
َ ‫ق‬
َ ‫و‬ ‫ن‬
ْ ‫ع‬ ‫اا‬
‫م‬ ‫ي‬ ِ ‫عن أَبِ ِيو ر‬
َ َُ ُ َ ُ َ َ َْ
ِ ِ ِ ِ‫ول ل‬ ِ ‫َِ ي وم الْ ِقيام ِ الْ ُقرآ ُن َكالمر ِل ال‬
‫ك‬
َ َ‫ت لَْي ل‬ ْ ‫صاحبِو أَنَا المذي أ‬
ُ ‫َس َهْر‬ َ ُ ‫ق‬
ُ ‫ي‬
َ َ ‫ماب‬
ّ ُ ْ َ َ َ َْ ُ
ُ ْ ‫َوأَ ْ َم‬
‫ت نَ َه َارك‬
Buraydah narrated that the Messenger of Allah said, “On the Day of Resurrection, the
Qur‟ān will come in the form of a youthful man and will say to its Companion, „I am the one
who kept you awake at night and who kept you thirsty during the day.‟”
65
Commentary
The preceding aḥādīth all discussed those rewards which the reciter of the Qur‟an receives while
still in this world, while from this point on they now deal with what will happen in the Hereafter.
This ḥadīth speaks about the one who is regarded as a Companion of the Qur‟an, and the
previous ḥadīth showed us what we should be doing in order to be regarded as such as person:
we have to constantly recite the Qur‟an and always be in its company. It should also be our
friend in this world, in the sense that we turn to it to find comfort and solace in times of difficulty
and sorrow. This ḥadīth also alludes to the fact that if we wish to be counted among the
Companions of the Qur‟ān, then our nights ought to be characterized by the reciting of the
Qur‟ān and the performing of nafl ṣalāh and our days by the observing of nafl fasts. And if we
truly have a such a relationship with the Qur‟ān and interact with it in such a way, then this is a
ḥadīth that should make us happy and bring joy to our hearts. Because, for example, say you
have a close friend from overseas that you keep in contact with through the Internet but whom
you‟ve never met before: wouldn‟t you be eager and happy to finally meet them in person one
day? In a similar way then, in the Hereafter the Qur‟ān will take on human form and we will then
meet it in person. That very Qur‟ān that we spent so many countless hours upon hours reciting
and studying, we will finally encounter in a form that we can see and hear…
An interesting question that arises from this ḥadīth is: why is the human form of the Qur‟ān
described as being a „pale, haggard man‟? Imām as-Suyūṭi, in explanation of this ḥadīth, states
that it will come in such a form so as to resemble the condition of its Companion in this world.
Another possible reason given for this is that in the same way that the colour and complexion of
the Companion of the Qur‟ān changes due to him exerting himself in upholding the Qur‟ān, so
too will the appearance of the Qur‟ān be altered due to its exerting itself in pleading on behalf of
its Companion until it causes him to reach the highest of stations in the ākhirah.
O Allah, make the Qur‟ān our close companion in this world and our intimate friend in the
Hereafter, āmīn!
66
Ḥadīth 32
‫ص َم ِد بْ ُن‬
‫ي َحدمثَنَا َعْب ُد ال م‬‫َصبَ َه ِااُّي َحدمثَنَا َُ مم ُد بْ ُن َع مما ٍر المرا ِز ُّي‬‫اْل‬
ْ ٍ ‫يد بن أَب‬
‫ان‬ ِ‫حدمثَنا الْول‬
ْ َ ُْ َ َ َ ُ
ِ ‫عب ِد الْع ِز ِز الْم ْق ِري حدمثَنَا عمرو بن أَِ قَي ٍ عن ب ِ ِ ب ِن ع‬
‫اص ٍم َع ْن عُ ْ َما َن أَبُو‬ َ ْ َ َْ ْ ُ ْ ُْ َ َ ُ َ َْ
‫ان َع ْن َزا َذا َن‬ ِ َ‫الْي ْقظ‬
َ
‫ااُ َعلَْي ِو َوآلِِو َو َسلم َم‬
‫صلمى م‬
َ
ِ‫ول م‬
‫اا‬ ُ ‫س‬ ‫ر‬
َُ ‫ال‬
َ َ‫ق‬ ِ‫عن عب ِد م‬
‫اا‬ َْ ْ َ
‫ك َح مَّت‬ ٍ ‫احلِساب ىم َعلَى َكِي ٍ ِمن ِمس‬
ْ ْ ْ ُ ُ َ ْ ‫ثََالثٌَ َ َ ُهوُاُ ُم الْ َفَز ُ ْاْلَ ْكبَ ُر َوَ َنَا ُاُ ُم‬
ِ‫اا َالاِ ِ ر ل قَرأَ الْ ُقرآ َن ابِ َا و ِو م‬
‫اا َوأَم بِِو قَ ْوًما َوُى ْم َ ْر َ ْو َن بِِو‬ ِ ‫ْفر َ ِمن ِحس‬
ْ َ َ ْ ْ َ ٌ ُ َ َْ ‫اب‬ َ ْ َُ
‫يما بَْي نَوُ َوبَ ْ َ َربِِّو‬ِ ‫اا وعب ٌد أَحسن‬ ِ‫اام ِ ابِ َا و ِو م‬ ِ ‫صلَو‬
‫ات‬ ِ
َ ََ ْ ْ َ َ ْ ََ ْ ْ َْ َ ‫َوَدا ٍ َ ْدعُو إ َ ال م‬
‫يما بَْي نَوُ َوبَ ْ َ َم َوالِ ِيو‬ِ
َ ‫َو‬
„Abdullāh [ibn „Umar] narrated that the Messenger of Allah said, “Three types of people will
not be stricken with fear by the Greatest Terror (the Day of Resurrection), nor will they have to
endure the Reckoning. They will remain [in comfort] atop dunes of musk until the reckoning of
the rest of creation is completed. [They are]: a man who recites the Qur‟ān, desiring thereby the
Countenance of Allah, and who leads a congregation in ṣalāh with it while they are pleased with
him; a caller who calls to the five daily ṣalāh, desiring thereby the Countenance of Allah; and a
slave who carries out with excellence both his duties to his Lord as well as his duties to his
masters.”
(al-Mu„jam as-Ṣaghīr
̣ – Weak)
67
Commentary
One of the scariests events which will ever occur, if not the most frightening of all, is going to be
what will transpire on the Day of Qiyāmah. Read the opening āyāt of sūrah al-Ḥajj and see for
yourself: the description given therein of what will happen on that day is absolutely horrific. It is
for this reason that that day has been called “the Greatest Terror”. The fact that even the ambiyā’
‘alaihimus salām will be worried on that day is something that should really make us reflect…
For me personally, when thinking of all the different stages of the Hereafter, it is the thought of
the Day of Resurrection that worries and frightens me more than anything else, more so even
than the thought of the torment of Jahannam or the punishment of the grave. Hopefully we will
all be of those blessed ones who will be entered into Jannah and will not be of those wretched
ones who will be cast into Jahannam first. But even those people who will be granted entry into
Jannah will have to undergo the Reckoning beforehand. And to have to endure that, that alone in
itself is a punishment, even if the outcome of it is a successful one.
So how truly special then, are those few fortunate individuals who will not only be of the people
of Jannah, but who will be exempted from the Reckoning as well and who will enter into their
everlasting abode without even being taken to account and asked about the things that they did in
this world. It has always been my wish and desire that Allah ta‘ālā makes me one of those select
people. So I was pleasantly surprised and became really happy when I came across this ḥadīth
while compiling the aḥādīth in this book – as it was one of those aḥādīth that I had not known
before. I was previously already aware of many of the rewards spoken about in the other aḥādīth,
but what is mentioned in this particular ḥadīth was new information to be, and since reading it I
now feel that it is one of the most significant aḥādīth and one of the greatest rewards of them all.
O Allah, grant us the ability and afford us the opportunity to lead people in ṣalāh with the
Qur‟ān, and make them pleased with us so that we may be granted this great ni‘mah and special
favour, āmīn!
68
Ḥadīth 33
‫يي بْ ُن نَا ِ ٍي َحدمثَنَا ُم َعا ِوَ ُ َ ْع ِِن‬ِ‫ب‬

‫ر‬‫م‬ ‫ال‬ ‫و‬‫ى‬
ُ َُ َ َْ ُ‫و‬ َ ‫ب‬‫و‬ ‫ت‬
َ ‫و‬ ‫َب‬
‫أ‬ ‫ا‬َ‫ن‬ ‫مث‬
َ ‫د‬ ‫ح‬ ‫اا‬
‫ُّي‬ ِ ‫و‬‫ل‬ْ ‫احل‬
ْ ‫ي‬
ٍ ِ‫احلسن بن عل‬
َ َ ُ ّ َ ُ ْ ُ َ َْ ‫َح مدثَِِن‬
‫ول َح مدثَِِن‬ُ ‫ابْ َن َس مالٍم َع ْن َزْ ٍد أَنموُ َِ َي أَبَا َس مالٍم َ ُق‬
ُ ‫ااُ َعلَْي ِو َو َسلم َم َ ُق‬

‫ول‬ ‫صلمى م‬ ِ‫ول م‬ ِ َ َ‫اىلِي ق‬
ِ
َ ‫اا‬ َ ‫ت َر ُس‬
ُ ‫ال َ ْع‬ ‫أَبُو أ َُم َام َ الْبَ ُّي‬
‫َص َحابِِو اقْ َرُوا المزْىَر َاوْ ِن الْبَ َقَرَة َو ُس َورَة ِآل‬ ِ ِ ِ ِ
ْ ‫اقْ َرُوا الْ ُقْرآ َن َِإنموُ َِْ َ ْوَم الْقيَ َام َ ف ًيعا ْل‬
ِ َ ‫ان أَو َك َنمهما َغيا‬
‫ان أ َْو َك َنم ُه َما‬ ِ َ‫ان وم الْ ِقيام ِ َك َنمهما َغمام‬ ِ ‫ِعمرا َن َِإنمهما تَْتِي‬
َ َ َُ ْ َ َ َُ َ َ َ َْ َ َ ُ َْ
ِِ ‫ان عن أ‬ ِ ِِ ِ
ْ ‫َص َحا َما اقْ َرُوا ُس َورَة الْبَ َقَرِة َِإ من أ‬
ٌ ‫َخ َذ َىا بََرَك‬ ْ ْ َ ‫ص َوا م َُا م‬ َ ٍَْ ‫ْرقَان م ْن‬
ُ َ‫َوتَ ْرَك َها َح ْسَرةٌ َوَ تَ ْسَ ِ يعُ َها الْبَ َل‬
Abū Umāmah al-Bāhilī said, “I heard the Messenger of Allah say, „Recite the Qur‟ān, for
indeed, it will come on the Day of Resurrection as an intercessor for its Companions. Recite the
two radiant ones – al-Baqarah and sūrah Āl „Imrān – for indeed, they will come on the Day of
Resurrection as if they are two clouds, or as if they are two canopies, or as if they are two flocks
of birds arranged in rows, pleading on behalf of their Companions. Recite sūrah al-Baqarah, for
indeed, grabbing hold of it is a blessing and abandoning it is a cause of regret; and sorcerers are
powerless in facing it.‟”
69
‫يد بْ ُن ُم ْسلِ ٍم َع ْن‬ِ ‫َخبَ َرنَا َِز ُد بْ ُن َعْب ِد َربِِّو َحدمثَنَا‬

ُ ‫الْ َول‬ ْ ‫صوٍر أ‬ُ ‫َحدمثَنَا إِ ْس َح ُ بْ ُن َمْن‬
‫ت‬ ِ َ َ‫ب ِ ب ِن نُ َف ٍ ق‬ ‫اْلَُرِ ِّي َع ْن‬ْ ‫يد بْ ِن َعْب ِد المر ْ َ ِن‬ِ ِ‫ُ مم ِد ب ِن مها ِ ٍر عن الْول‬
ُ ‫ال َ ْع‬ ْ ْ ْ َُ َ َْ َُ ْ َ
‫ول‬ ‫صلمى م‬ َ ‫م‬ ِ‫م‬
‫ن‬ ‫ال‬ ‫ت‬ُ ‫ع‬
ْ
َِ ‫ول‬ ُ ‫ق‬
ُ َ ‫م‬ ِ‫ال‬َ ِ ْ‫النم مواس بن َْعا َن ال‬
‫ك‬ َ َْ َ
‫آل‬ُ ‫آن َ ْوَم الْ ِقيَ َام ِ َوأ َْىلِ ِو الم ِذ َن َكانُوا َ ْع َملُو َن بِِو تَ ْق ُد ُموُ ُس َورةُ الْبَ َقَرِة َو‬
ِ ‫ْ تَى بِالْ ُقر‬
ْ ُ
َ َ‫ااُ َعلَْي ِو َو َسلم َم ثََالثَ َ أ َْمَ ٍال َما نَ ِسيُ ُه من بَ ْع ُد ق‬
‫ال‬ ‫صلمى م‬ ِ‫ول م‬ ِ
َ ‫اا‬ ُ ‫ب َاَُما َر ُس‬ َ ‫ع ْمَرا َن َو َ َر‬
ِِ ِ ِ ِ ِ
َ ٍَْ ‫َك َنم ُه َما َغ َم َامَان أ َْو ُلمَان َس ْوَد َاوان بَْي نَ ُه َما َ ْر ٌق أ َْو َك َنم ُه َما حْزقَان م ْن‬
‫ص َوا م‬
ِ ‫ان عن ص‬
‫احبِ ِه َما‬ ِ
َ ْ َ ‫َُا م‬
Nawwās ibn Sam„ān al-Kilābī said, “I heard the Prophet say, „The Qur‟ān and its People –
those who used to act in accordance with it – will be brought forth on the Day of Resurrection
preceded by sūrah al-Baqarah and Āl „Imrān.‟ The Messenger of Allah then described them
with three similes, which I never forgot thereafter. He said, „[They will come] as if they are two
clouds, or two black canopies with a light in between them, or two flocks of birds arranged in
rows, pleading on behalf of their Companion.‟”
70
Commentary
In the explanation of the preceding ḥadīth, we mentioned something of how difficult and
terrifying the Day of Resurrection will be. Every person will only be worried about himself on
that day, and will have no concern for anyone else. They would even be willing to sacrifice all of
the closest people to them in this world if that could save them from the wrath of Allah on that
day. Every one will be running and rushing about, looking for anything that will be able to assist
them. So to be in such a state and then to find something that will be of benefit will indeed be a
great blessing and relief.
Shafā‘ah (intercession) is a reality and an unquestionable part of our ‘aqīdah. And this ḥadīth
confirms that the Qur‟ān will be one of those things which will be allowed to intercede for
people. In particular, sūrah al-Baqarah and sūrah Āl „Imrān are specifically singled out as being
of those who will do this. In another ḥadīth not included in this book, sūrah al-Mulk is also
specifically mentioned as being an intercessor, particularly with regards to it protecting its reciter
from the punishment of the grave.
The first part of this book mentioned many aḥādīth which speak about the virtue and merit of the
Glorious Qur‟ān. Thus due to its noble status in the sight of Allah, the shafā‘ah of the Qur‟ān is
of the greatest of all intercessions that one could hope to receive.
O Allah, grant us the shafā‘ah of the Qur‟ān in the world to come, āmīn!
71
Ḥadīth 34
ِ‫حدمثَنا موسى بن داود حدمثَنا ابن َاِيع َ عن حي ِي ب ِن عب ِد م‬
‫اا َع ْن‬ َْ ْ ّ َ ُ ْ َ َ ُ ْ َ َ َ ُ َ ُ ْ َ ُ َ َ
‫احلُبُلِ ِّي‬
ْ ‫أَِ َعْب ِد المر ْ َ ِن‬

‫اا‬ َ ‫س‬ ‫ر‬ ‫م‬
‫ن‬ َ
‫أ‬ ‫و‬ ٍ
‫ر‬ ‫م‬ ‫ع‬ ِ
‫ن‬ ‫ب‬ ِ‫عن عب ِد م‬
‫اا‬
َ َُ ْ َْ َْ ْ َ
ِّ ‫الصيام أَي ر‬
‫ب َمنَ ْعُوُ ال م َع َام‬ ِ ‫ول‬ ُ ‫ق‬
ُ ِ ‫ان لِْلعب ِد وم الْ ِقيام‬ ِ
ِ ‫الصيام والْ ُقرآ ُن ْ َفع‬
َْ َُ ّ َ َ َ َ َْ َ َ َ ْ َ ُ َْ ّ
َ َ‫ول الْ ُقْرآ ُن َمنَ ْعُوُ الن ْموَم بِاللمْي ِل َ َ ِّف ْع ِِن ِ ِيو ق‬
‫ال‬ ُ ‫مها ِر َ َ ِّف ْع ِِن ِ ِيو َوَ ُق‬ ِ ِ
َ ‫مه َوات بالن‬
َ ‫َوال‬
ِ ‫َي َ مفع‬
‫ان‬ َ ُ
„Abdullāh ibn „Amr narrated that the Messenger of Allah said, “Fasting and the Qur‟ān will
intercede for the slave [of Allah] on the Day of Resurrection. Fasting will say, „O my Lord, I
deprived him of food and sensual desires during the day, so allow me to intercede for him.‟ And
the Qur‟ān will say, „I deprived him of sleep at night, so allow me to intercede for him.‟ They
will then be allowed to intercede.”
(Musnad Ahmad
̣ – Weak)
72
Commentary
This ḥadīth elaborates on the one before it and describes the manner in which the Qur‟ān will
intercede for its Companion. It also hints at the action of the Companion of the Qur‟ān which
makes him worthy and deserving of that intercession, which is his remaining awake in the depths
of the night and reciting the Qur‟ān while others are asleep.
73
Ḥadīth 35
ِ ‫صم ِد بن عب ِد الْوا ِر ِث أَخب رنَا ُ عب ُ عن ع‬

‫اص ٍم َع ْن‬ ‫م‬ ‫ال‬ ‫د‬
ُ ‫ب‬ ‫ع‬ ‫ا‬َ‫ن‬ ‫مث‬
َ ‫د‬ ‫ح‬ ‫ي‬
ٍ ِ‫حدمثَنا نَصر بن عل‬
َ ْ َ َْ َ َ ْ َ ْ ُْ َ َ ْ َ َ ّ َ ُ ْ ُْ َ َ
ٍ ِ‫صال‬
َ َِ‫أ‬
‫ال‬ ‫صلمى م‬
َ ِّ ِ‫َع ْن أَِ ُىَرْ َرَة َع ْن النم‬
ُ ‫اج الْ َكَر َام ِ ُثُم َ ُق‬ ِ ِ ِ ‫ول ا ر‬ ِ ِ ِ
ُ‫ب ِزْده‬ ِّ ‫ول َا َر‬ َ َ‫ب َحلّو َيُ ْلبَ ُ ت‬
ّ َ َ ُ ‫َ ي ُ الْ ُقْرآ ُن َ ْوَم الْقيَ َام َيَ ُق‬
‫ال لَوُ اقْ َرأْ َو ْار َق َوتَُز ُاد‬
ُ ‫ب ْار َ َعْنوُ َيَ ْر َ ى َعْنوُ َيُ َق‬ ُ ‫َيُ ْلبَ ُ ُحلم َ الْ َكَر َام ِ ُثُم َ ُق‬
ِّ ‫ول َا َر‬
ً َ‫بِ ُك ِّل آ ٍَ َح َسن‬
Abū Hurayrah narrated that the Prophet said, “The Qur‟ān will come on the Day of
Resurrection (to interecde for its Companion) and will say, „O my Lord, adorn him!‟ He will
then be crowned with a crown of nobility. Thereafter the Qur‟ān will plead, „O my Lord,
increase him!‟ He will then be clothed in a garment of nobility. Thereafter the Qur‟ān will beg,
„O my Lord, be pleased with him!‟ Allah will then be pleased with him. After that, he will be
told, „Recite and ascend (the levels of Jannah)! And with each āyah [that you recite], you will
gain another good deed.‟”
(Sunan Tirmidhī)
74
Commentary
This ḥadīth describes the intercession of the Qur‟ān in even further detail. On account of the
pleading of the Qur‟ān, the Companion of the Qur‟ān will be made to wear a crown on the Day
of Qiyāmah, and will also be clothed in fine, noble garments. What makes this distinction and
honour even more noteworthy is the fact that everyone else on that day will be completely naked.
The next part is even more amazing though, where the Qur‟ān then requests Allah ta‘ālā to be
pleased with the Companion of the Qur‟ān. The good pleasure of Allah is then conferred upon
him. What greater blessing could there be and what more could one possibly want after receiving
that!? That truly is the ultimate goal and the highest objective, above all else – including all the
pleasures and delights to be found in Paradise.
O Allah, be pleased with us due to the shafā‘ah of the Qur‟ān, āmīn!
75
Ḥadīth 36
ِ ‫حدمثَنَا علِي بن حج ٍر أَخب رنَا ح ْف بن سلَيما َن عن َكِ ِ ب ِن َزا َذا َن عن ع‬

‫اص ِم بْ ِن‬ َ َْ ْ ْ َ َ ْ ُ ُ ْ ُ َ َ َ ْ ْ ُ ُ ْ ‫َ َ ُّي‬
‫َ ْمَرَة‬

‫صلمى م‬ َ ‫اا‬
ِ‫ول م‬ ُ ‫ال َر ُس‬ َ َ‫ال ق‬ َ َ‫َع ْن َعلِ ِّي بْ ِن أَِ َالِ ٍ ق‬
ْ ‫ااُ بِِو‬
‫اْلَنم َ َو َ مف َعوُ ِ َع ْ َرٍة‬ ‫َح مل َح َاللَوُ َو َحمرَم َحَر َاموُ أ َْد َخلَوُ م‬ ْ ‫َم ْن قَ َرأَ الْ ُقْرآ َن َو‬
َ َ ُ‫اسَظْ َهَره‬
‫مار‬ ‫ن‬ ‫ال‬ ‫و‬ ‫ل‬
َ ‫ت‬ ‫ب‬ ‫و‬ ‫د‬ْ ‫ق‬
َ ‫م‬ ‫ه‬‫ُّي‬
‫ل‬ ‫ك‬
ُ ِ ِ‫ِمن أَى ِل ب ي‬
‫و‬
ُ ُ ْ َ َ َ ْ ُ َْ ْ ْ
„Alī ibn Abū Ṭālib narrated that the Messenger of Allah said, “Whoever recites the Qur‟ān
and commits it to memory, believing firmly that what it declares as being ḥalāl is ḥalāl and that
what it declares as being ḥarām is ḥarām, Allah will enter him into Jannah through it and will
accept his intercession on behalf of ten people from his household, upon each of whom [entry
into] the Fire had been obligatory.”
76
ِ ‫احلِم‬ ِ ِ ِِ
‫ص ُّيي َحدمثَنَا َُ مم ُد بْ ُن‬ ْ ْ ‫َحدمثَنَا َع ْمُرو بْ ُن عُ ْ َما َن بْ ِن َسعيد بْ ِن َك ِ بْ ِن د نَا ٍر‬
ِ ‫حر ٍب عن أَِ عمر عن َكِ ِ ب ِن َزا َذا َن عن ع‬
‫اص ِم بْ ِن َ ْمَرَة‬ َ َْ ْ ْ َ ََ ُ ْ َ َْ
‫اا‬ ُ ‫س‬‫ر‬ ‫ال‬
َ ‫ق‬
َ ‫ال‬
َ َ‫ق‬ ٍ ِ‫عن علِ ِي ب ِن أَِ َال‬
َ َُ ْ ّ َ َْ
‫اْلَنم َ َو َ مف َعوُ ِ َع َ َرٍة ِم ْن أ َْى ِل بَْيِ ِو ُكلُّي ُه ْم قَ ْد‬
ْ ُ‫اا‬ ‫َم ْن قَ َرأَ الْ ُقْرآ َن َو َح ِفظَوُ أ َْد َخلَوُ م‬
‫مار‬
َ ‫اسَ ْو َ بُوا الن‬
ْ
„Alī ibn Abū Ṭālib narrated that the Messenger of Allah said, “Whoever recites the Qur‟ān
and memorises it, Allah will enter him into Jannah and will accept his intercession on behalf of
ten people from his household, each one of whom had deserved [to enter] the Fire.”
(Sunan ibn Mājah)
77
Commentary
Out of all human beings, the Prophet is the first who will be given permission to intercede on
the Day of Qiyāmah. That is the „praised station‟ that he has been promised and which we make
du‘ā for him to be granted whenever we hear the adhān. That is the occasion when the true status
and superiority of Rasūlullah above all the rest of creation will be made manifest, as none
will precede him in that. But it is not only the Prophet who will be given permission to
intercede. There are others too who will be allowed to do so. And if the highest rank and greatest
glory of the Prophet is his being granted permission to intercede for his ummah, then for
anyone else to share in that is of the greatest of distinctions that one could hope to achieve. It is a
supreme honour beyond comparison – and this ḥadīth establishes that the ḥuffāẓ will be of those
who will be elevated to that noble station.
This ḥadīth shows that it is a truly great blessing to have people within our families who are
ḥuffāẓ, and some parents might be motivated by it to send their children off to go and memorise
the Qur‟ān. And that is an excellent thing to do alḥamdulillāh, and the best decision that they
could possibly make for them. In reality though, we shouldn‟t really want to be one of those
people who will receive that intercession – as all of them are people who are destined for the Fire
prior to receiving that shafā‘ah! Rather than wanting to be the recipients of shafā‘ah, this ḥadīth
should inspire us to go and memorise the Qur‟ān ourselves, so that we can be the one to intercede
for others. But if that is truly not possible for us to do, then the least that we could do is
encourage others of our family members to go and take that step.
O Allah, grant us the honour of shafā‘ah and accept our intercession for our family, āmīn!
~*~
(This is very well-known ḥadīth, and although we hope that what it relates will be proven true in
the ākhirah, it should be pointed out that it is a weak ḥadīth. What is very interesting about this
is that the narrator in the chain of narration who is regarded as unreliable is none other than
Imām Ḥafṣ – the reciter whose recitation we all read according to! His narrations are regarded
as weak by the scholars of ḥadīth, despite his status as an Imām of qirā’ah.)
78
Ḥadīth 37
‫ص َم ِد بْ ُن الْ َف ْ ِل الْبَ ْل ِخ ُّيي َحدمثَنَا َم ِّك ُّيي‬ ‫َخبَ َرنَا بَ ْكُر بْ ُن َُ مم ٍد ال م‬

‫صْي َرِ ُّي ِ َْرَو َحدمثَنَا َعْب ُد ال م‬ ْ‫أ‬
‫َسلَ ِم ِّي‬ ِ ِ ِ ِ ِ ‫بن إِب ر‬
ْ ‫يم َحدمثَنَا بَ ُ بْ ُن ُم َها ٍر َع ْن َعْبد بْ ِن بَُرْ َد َة اْل‬ ‫اى‬
َ َْ ُ ْ
‫عليو وسلم‬ ‫ول ِ صلى‬
ُ ‫ال َر ُس‬
َ َ‫ال ق‬ ‫َع ْن أَبِ ِيو َر ِ َي م‬
َ َ‫ااُ َعْنوُ ق‬
ِ‫من قَرأَ الْ ُقرآ َن وت علممو وع ِمل بِِو أُلْبِ وم الْ ِقيام ِ تا ا ِمن نُوٍر و ه ِم ْل و‬
ْ َ ُ ُُ ْ َ ْ ً َ َ َ َ َْ َ َ َ َ ُ َ َ ََ ْ َ ْ َ
‫َخ ِذ‬ ُ ‫وم ِِ َما الدُّينْيَا َيَ ُقو ِن ِ َا ُك ِسينَا َيُ َق‬
ْ ِ‫ال ب‬ ‫ق‬
ُ َُ َ ِ َ‫ال مم ِ و ْكسى والِ َد ِو حلم‬
‫ان‬ ُ ْ َ َ َُ ْ
‫َولَ ِد ُك َما الْ ُقْرآ َن‬
Buraydah al-Aslamī narrated that the Messenger of Allah said, “Whoever recites the
Qur‟ān, learns it and acts according to it will be crowned with a crown of light on the Day of
Resurrection, the brightness of which is like the brightness of the sun. And his parents will be
clothed with two garments, [the likes of] which cannot exist in this dunyā. They will ask [in
astonishment], „Why have we been clothed [with this]!?‟ The reply will come, „Because of your
son‟s grabbing hold of the Qur‟ān.‟”
79
Commentary
Our parents do so much for us and sacrifice such a lot for our sakes that we could never ever
hope to repay them, even if we spend the rest of our lives attempting to do so. But this is a ḥadīth
that makes me happy, in that although I know that I will never be able to repay my parents in this
world for what they‟ve done for me, I hope that Allah ta‘ālā will do that for me in the Hereafter.
I hope that my parents will be granted the honour of wearing such garments as described in this
ḥadīth on the Day of Resurrection, and that when they are asked why they have been given those
clothes to wear, that they will be told that it is by virtue of my having memorised and recited the
Qur‟ān in this dunyā.
This ḥadīth shows that it is not only the ḥāfiẓ himself who gets rewarded for memorising the
Qur‟ān, but even those who are connected to him as well. His parents are specifically deserving
of receiving such reward, as they are the cause for his existence and it is most likely their
influence that caused him to go down that path of learning and memorising the Noble Qur‟ān.
O Allah, repay our parents on our behalf in the ākhirah due to our grabbing hold of the Qur‟ān in
this dunyā, āmīn!
80
Ḥadīth 38
ِ ‫حدمثَنَا أَ ْ ُد بن عم ِرو ب ِن ال مسرِح أَخب رنَا ابن وْى ٍ أَخب رِا َ بن أَُّيوب عن َزبم‬
‫ان بْ ِن‬ ْ َ َ ُ ْ َ ْ ََ ْ َ ُ ْ ََ ْ ْ ْ َْ ُْ َ َ
ْ ‫َااِ ٍد َع ْن َس ْه ِل بْ ِن ُم َع ٍاذ‬
ِِّ ‫اْلُ َه‬
‫ِن‬

َ ‫َع ْن أَبِ ِيو أَ من َر ُس‬
َ ‫اا‬
ِ‫من قَرأَ الْ ُقرآ َن وع ِمل ِ ا ِ ِيو أُلْبِ والِداه تا ا وم الْ ِقيام ِ و ه أَحسن ِمن و‬
ْ َ ْ ُ َ ْ ُُ ْ َ َ َ َ ْ َ ً َ ُ َ َ َ َ َ ََ ْ َ َْ
‫ت ِي ُك ْم َ َما َنُّي ُك ْم بِالم ِذي َع ِم َل َِ َذا‬ ِ
ْ َ‫مم ِ ِ بُيُوت الدُّينْيَا لَ ْو َكان‬
ْ ‫ال‬
Mu„ādh al-Juhanī narrated that the Messenger of Allah said, “The parents of the one who
recites the Qur‟ān and acts according to what is found in it will be made to wear a crown on the
Day of Resurrection, the brightness of which is more radiant and splendid than what the
brightness of the sun would be in this world if it were to be within your houses. What then do
you think [will be granted to] the one who acts in accordance with this [Qur‟ān]?”
(Sunan Abū Dāwūd – Weak)
81
Commentary
This ḥadīth elaborates further on the reward granted to the parents of a ḥāfiẓ. Not only are they
clothed in unimaginably beautiful and noble garments, but crowns made of light will also be
placed on their heads. The radiance of these crowns is extremely intense. Look at the sun outside
and consider how bright it is. Now imagine how much more dazzling it would be if it were to be
inside your home. However bright it would be, the brightness of these crowns is even greater
than that! The word used in this ḥadīth to describe the intensity of the radiance of these crowns is
„aḥsan‟, which indicates that it is not only extremely bright, but exceptionally beautiful as well.
What is astounding about all this – and it is something that should make us pause and reflect – is
that all of this that has been mentioned is not the reward granted to the ḥāfiẓ… it is that which
will be given to his parents. And if such a tremendous reward is awarded to the parents of the
ḥāfiẓ, then we can only wonder at how much greater the reward of the ḥāfiẓ himself is going to
be…
O Allah, honour our parents with crowns of light in the Hereafter, āmīn!
82
Ḥadīth 39
ِّ ‫اعا َن الْ َم َعا ِ ِر‬

‫ي‬ ِ ِ
َ ‫اج َحدمثَنَا ابْ ُن َا َيع َ َع ْن م ْ َرِح بْ ِن َى‬
ٌ ‫َحدمثَنَا َح مج‬
‫ول‬ ‫صلمى م‬
َ ‫م‬ ِ‫م‬
‫ن‬ ‫ال‬ ‫ت‬
ُ ‫ع‬
ْ
َِ ‫ال‬
َ َ‫ق‬ ٍ
‫ر‬ ِ ‫عن ع ْقب َ ب ِن ع‬
‫ام‬ َ ْ َ ُ َْ
‫مار‬ ٍ ِ ِ
ُ ‫لَ ْو َكا َن الْ ُقْرآ ُن إ َىاب َما َم مسْوُ الن‬
„Uqbah ibn „Āmir said, “I heard the Prophet say, „If the Qur‟ān is inside a bag, that bag will
not be touched by the Fire.‟”
(Musnad Ahmad
̣ – Weak)
‫ت‬ ِ َ َ‫اا بن ِز َد حدمثَنَا ابن َاِيع َ عن ِم ْ رِح ب ِن ىاعا َن ق‬

ِ
ُ ‫ال َ ْع‬ َ َ ْ َ َْ َ ُْ َ َ ُ ْ ‫َحدمثَنَا َعْب ُد م‬
‫ول‬ ‫صلمى م‬ ِ‫ول م‬ ِ ُ ‫ع ْقب َ بن ع ِام ٍر ُق‬
َ ‫اا‬ َ ‫ت َر ُس‬
ُ ‫ول َ ْع‬ َ َ َْ َ ُ
ِ ٍ ‫لَو عِل الْ ُقرآ ُن ِ إِ َى‬
ْ ‫اب ُثُم أُلْق َي ِ النما ِر َما‬
‫احَ َر َق‬ ْ َ ُ ْ
„Uqbah ibn „Āmir said, “I heard the Messenger of Allah say, „If the Qur‟ān is placed inside a
bag and then that bag is cast into the Fire, it will not burn.‟”
(Sunan Dārimī – Weak)
83
Commentary
After the Reckoning is completed and man has been taken to account for all the things he did in
this world, he will enter either one of two destinations. Either he will be entered into the
everlasting bliss of Paradise or he will be doomed to the eternal torment of Hell. Those who are
granted entry into Paradise are the truly felicitous ones, while those who are cast into the Fire are
the truly wretched ones.
This ḥadīth uses metaphorical language which indicates that the ḥāfiẓul Qur’ān will be one of
those fortunate ones who will be granted immunity from the Fire. The word „bag‟ is used as a
metaphor to refer to the heart and chest of a person, meaning that if anyone commits the Qur‟ān
to memory and preserves it within his heart, then the Fire of Jahannam will not harm him. And
that is something that we all ardently desire. We will wish to be saved from the punishment of
Jahannam, and if we were to be granted only that, then that alone would be enough of a reward
for us. However, the ḥāfiẓ is granted much more in addition to that, as all the other aḥādīth bear
testimony to.
O Allah, make us those bags in which the Qur‟ān is present and grant us immunity from the Fire,
āmīn!
84
Ḥadīth 40
‫اح ِد َحدمثَنَا ُخلَْي ُد بْ ُن َد ْعلَ ٍ َع ْن‬

ِ ‫حدمثَنَا وا ِ ُد بن موسى الدما ِر حدمثَنَا روح بن عب ِد الْو‬
َ َْ ُ ْ ُ ْ َ َ ُ َ ُ ُْ َ َ
‫قََ َاد َة‬
‫ااُ َعلَْي ِو َوآلِِو َو َسلم َم‬

‫صلمى م‬ ٍِ
َ ِّ ِ‫َع ْن أَنَ ِ بْ ِن َمالك َع ِن النم‬
ُ‫ااُ َحلْ َموُ َوَد َمو‬‫مها ِر ُِ ُّيل َح َاللَوُ َوَُِّرُم َحَر َاموُ َحمرَم م‬ ِِ ‫من قَرأَ الْ ُقرآ َن ُق‬
َ ‫وم بو أَنَا َ اللمْي ِل َوالن‬
ُ َ ْ َ َْ
ِ ِ ِ ِ
ُ‫َعلَى النما ِر َو َ َعلَوُ َر ي َ ال مس َفَرِة الْكَرِام الْبَ َرَرِة َح مَّت إِ َذا َكا َن َ ْوُم الْقيَ َام َكا َن الْ ُقْرآ ُن لَو‬
ً ‫ُح مج‬
Anas ibn Mālik narrated that the Prophet said, “Whoever recites the Qur‟ān, standing in
prayer with it by night and by day, believing firmly that what it declares as being ḥalāl is ḥalāl
and that what it declares as being ḥarām is ḥarām, Allah will make his flesh and his blood ḥarām
for the Fire and will make him the companion of the noble and obedient [angelic] scribes. And
when the Day of Resurrection eventually comes to pass, the Qur‟ān will then be a proof for
him.”
(al-Mu„jam as-Ṣaghīr
̣ – Weak)
85
Commentary
If the previous ḥadīth hinted at it and spoke about it in figurative language, then this ḥadīth
makes it explicitly clear: the ḥāfiẓul Qur’ān is someone who is guaranteed salvation from the
Fire. The ḥadīth states in no uncertain terms that Allah ta‘ālā makes it ḥarām for the Fire of
Jahannam to consume his flesh and blood. However, it is not only enough to just memorise the
Qur‟ān… we have to uphold it properly as well, in the manner that it deserves. We must live the
Qur’ān, by abiding by its injunctions and by abstaining from that which it prohibits us from.
O Allah, make us proper ḥuffāẓ, those whom it is ḥarām for the Fire of Jahannam to touch,
āmīn!
86
‫يم بْ ُن الْ ُمْن ِذ ِر ْ‬

‫احلَِز ِام ُّيي َحدمثَنَا‬ ‫حدمثَنا مسعدةُ بن سع ٍد الْع مار الْم ِّكي حدمثَنا إِب ر ِ‬
‫اى‬
‫َ َ َ ْ َ َ ْ ُ َ ْ َ ُ َ ُّي َ َ ْ َ ُ‬
‫صا ِر ُّي‬ ‫اق بن إِب ر ِ‬ ‫إِ‬
‫ي َح مدثَِِن‬ ‫يم َم ْوَ َُْي ِي بْ ِن َحا ِرثَ َ اْلَنْ َ‬
‫َ َ‬‫اى‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ح‬
‫َ‬ ‫س‬
‫ْ‬
‫اا بْ ِن أَِ َرا ِ ٍي َحدمثَْ ِِن ُس َكْي نَ ُ‬
‫ي ح مدثَِِن َاِ ٌد موَ عب ي ِد مِ‬
‫َ ْ َُ ْ‬
‫ِ‬
‫اىا َن اْل َْزد ُّي َ‬‫اا بْ ُن َم َ‬
‫عب ُد مِ‬
‫َْ‬
‫احلُ َس ْ ِ بْ ِن َعلِ ٍّي‬
‫ت ْ‬ ‫بِْن ُ‬
‫صلمى م‬ ‫ول مِ‬
‫اا‬ ‫ال َر ُس ُ‬‫ال قَ َ‬ ‫َع ْن أَبِ َيها قَ َ‬
‫َ‬
‫اْلنم ِ وم الْ ِقيام ِ‬
‫ْ‬ ‫ل‬ ‫ِ‬ ‫َى‬‫أ‬ ‫ا‬‫َ‬‫ر‬‫ع‬ ‫َ لَ ُ الْ ُقر ِ‬
‫آن‬
‫َ َْ َ َ َ‬ ‫ْ‬ ‫ُ‬
‫َ ْ َ ُ‬
‫‪Ḥusayn ibn „Alī narrated that the Messenger of Allah‬‬ ‫‪said, “The Bearers of the Qur‟ān will‬‬
‫”‪be the leaders of the People of Jannah on the Day of Resurrection.‬‬
‫)‪(al-Mu„jam al-Kabīr – Weak‬‬
‫‪87‬‬
Commentary
The previous aḥādīth showed that the ḥāfiẓ will not be of the people of Jahannam. And if that is
established, then it logically follows that they will therefore be of the people of Jannah. And this
is something that has been clearly stated in previous aḥādīth: that the memorisers of the Qur‟ān
will be entered into Jannah by virtue of having done so, through the intercession of the Qur‟ān.
What this particular ḥadīth displays though, is that not only will they be of the people of Jannah,
but that they will be at the forefront and will be of the best of them. They will be the leaders of
the people of Jannah, thus enjoying a position of nobility and superiority above the rest of its
inhabitants.
O Allah, make us the leaders of the People of Jannah on the Day of Resurrection, āmīn!
88
‫حدمثَنا أَبو نُعي ٍم حدمثَنا ب ِ بن الْمها ِ ِر ح مدثَِِن عب ُد مِ‬
‫اا بْ ُن بَُرْ َد َة‬ ‫َْ‬ ‫َ‬ ‫َ َ ُ َْ َ َ َ ُ ْ ُ ُ َ‬
‫َع ْن أَبِ ِيو قَ َ‬
‫ال‬
‫َِإ من‬ ‫ول تَ َعلم ُموا ُس َورَة الْبَ َقَرِة‬ ‫ااُ َعلَْي ِو َو َسلم َم َ َس ِم ْعُوُ َ ُق ُ‬
‫صلمى م‬ ‫ِ‬ ‫ِ‬‫م‬
‫ن‬ ‫ال‬ ‫د‬‫َ‬ ‫ن‬
‫ْ‬ ‫ُكْنت الِسا ِ‬
‫ع‬
‫ّ َ‬ ‫ُ َ ً‬
‫ال تَ َعلم ُموا‬ ‫اع ً ُثُم قَ َ‬
‫ال ُثُم َم َك َ َس َ‬ ‫َخ َذ َىا بََرَك ٌ َوتَ ْرَك َها َح ْسَرةٌ َوَ َ ْسَ ِ يعُ َها الْبَ َلَ ُ قَ َ‬ ‫أْ‬
‫احبَ ُه َما َ ْوَم الْ ِقيَ َام ِ َك َنم ُه َما‬‫سورَة الْب َقرِة و ِآل ِعمرا َن َِإنمهما المزىراو ِان ِظ مال ِن ص ِ‬
‫َ‬ ‫ُ َ َْ َ ُ‬ ‫ُ َ َ َ َ َْ‬
‫احبو وم الْ ِقيام ِ‬ ‫ان ِمن َ ٍ صوا م وإِ من الْ ُقرآ َن ْل َقى ِ‬ ‫ِ ِ ِ‬ ‫ِ‬
‫ص َُ َْ َ َ َ‬ ‫َ‬ ‫ْ َ‬ ‫َغ َم َامَان أ َْو َغيَا ََان أ َْو ْرقَ ْ ْ َ َ َ‬
‫ول‬
‫ك َيَ ُق ُ‬ ‫ول َما أ َْع ِرُ َ‬ ‫ول لَوُ َى ْل تَ ْع ِرُِِن َيَ ُق ُ‬ ‫ماح ِ َيَ ُق ُ‬ ‫ِح ْن َ ُّي عْنو قَب ره َكالمر ِل ال ِ‬
‫َ ُ ْ ُُ ُ‬ ‫ََ‬
‫ك ِ ا ْاََوا ِ ِر‬ ‫ِ‬
‫ك الْ ُقْرآ ُن المذي أَ ْ َم ْتُ َ‬ ‫احبُ َ‬ ‫ول أَنَا ص ِ‬
‫َ‬ ‫ك َيَ ُق ُ‬ ‫ول َما أ َْع ِرُ َ‬ ‫لَوُ َى ْل تَ ْع ِرُِِن َيَ ُق ُ‬
‫ك الْيَ ْوَم ِم ْن َوَرا ِ ُك ِّل ِ َ َارٍة َيُ ْع َى‬ ‫ِ‬ ‫ِ‬
‫ك َوإِ من ُك مل تَا ٍر ِم ْن َوَرا ِ َ َارتِِو َوإِنم َ‬ ‫ت لَْي لَ َ‬
‫َس َهْر ُ‬
‫َوأ ْ‬
‫اج الْ َوقَا ِر َوُ ْك َسى َوالِ َداهُ ُحلمَ ْ ِ َ‬ ‫ُ‬ ‫ت‬
‫َ‬ ‫ااْل َد بِ ِ مالِِو و و ي علَى رأْ ِس ِ‬
‫و‬ ‫َ َُ َ ُ َ َ‬
‫الْمْل َ ِ ِ‬
‫ك بِيَ ِمينو َو ُْ‬ ‫ُ‬
‫ال لَوُ‬‫َخ ِذ َولَ ِد ُك َما الْ ُقْرآ َن ُثُم ُ َق ُ‬ ‫ال بِ ْ‬ ‫ُ َق موُم َاَُما أ َْى ُل الدُّينْيَا َيَ ُقوَ ِن َِ ُك ِسينَا َى ِذ ِه َيُ َق ُ‬
‫اْلنم ِ وغُرِها َهو ِ صع ٍ‬
‫ود َما َد َام َ ْقَرأُ َى ًّذذا َكا َن أ َْو تَ ْرتِ ًيال‬ ‫ْ‬ ‫اقْ رأْ واصع ْد ِ در ِ‬
‫ََ َ َ َ َ َ ُ َ ُ ُ‬ ‫َ َ َْ‬
‫‪89‬‬
Buraydah related, “I was once sitting near the Prophet when I heard him say, „Learn sūrah
al-Baqarah, for indeed, grabbing hold of it is a blessing and abandoning it is a cause of regret;
and sorcerers are powerless in facing it.‟ He then remained silent for a while, and then continued,
„Learn sūrah al-Baqarah and Āl „Imrān, for indeed, they are the two radiant ones. They will
shade their Companion on the Day of Resurrection as if they are two clouds or two canopies or
two flocks of birds arranged in rows.
Indeed, on the Day of Resurrection the Qur‟ān will meet its Companion when his grave is split
open – in the form of a pale, haggard man – and will ask him, “Do you recognise me?” He will
reply, “I do not recognise you.” The Qur‟ān will ask again, “Do you recognise me?” and again he
will answer, “I do not recognise you.” The Qur‟ān will then tell him, “I am your Companion, the
Qur‟ān: the one who kept you thirsty during the heat of the day and who kept you awake at night.
Indeed, every merchant receives [the profits of] his merchandise, and today you will certainly
receive [the profits of] all merchandise.”
He will then be given dominion in his right hand and immortality in his left, and upon his head a
crown of dignity will be placed. Furthermore, his parents will be clothed with two garments, [the
likes of] which the people of this world cannot create. They will ask [in astonishment], “Why
have we been clothed with this!?” The reply will come, “Because of your son‟s grabbing hold of
the Qur‟ān.”
The Companion of the Qur‟ān will then be told, “Recite and ascend the levels and lofty
chambers of Jannah!” He will then continue to ascend for as long as he continues to recite,
whether he does so at a swift pace, or at a slow, leisurely pace.‟”
(Musnad Ahmad)
̣
90
Commentary
This is a lengthy ḥadīth which discusses many different aspects of the virtues of the Bearer of the
Qur‟ān. However, most of them have been covered before in the preceding aḥādīth. What is
included in this one though that is not to be found in any of the others, is the part where it says,
“He will then be given dominion in his right hand and immortality in his left.” Subḥānallāh!
How incredible isn‟t that going to be!? We can only but imagine and wonder as to what the
reality of that will be like, for the true extent of that kingship and that dominion is something we
can never hope to truly comprehend while still in this dunyā. It is only once we reach the ākhirah
and witness it firsthand that we will fully understand it.
On that day, the hāfizul Qur’ān will see the profits and result of his striving in this dunyā; and
what is said by the Qur‟ān in this ḥadīth indicates that what he is granted is greater and vaster
than that which is given to others. Authority, power and dominion is something desirable to us as
humans, but for us to be granted it in the Hereafter is far better than for us to be given it this
world. People might not hold the ḥuffāẓ in high regard in this dunyā and might not have the kind
of esteem for them that they have for those people such as presidents and world leaders who are
granted authority in this world – but when they see them being given dominion in their right
hand and immortality in their left hand, then they will definitely do so. And it is then that they
will wish that they had too had striven to achieve that during their lifetime.
O Allah, place dominion in our right hand and immortality in our left, āmīn!
91
Ḥadīth 43
ٍ ‫وسى أَنْبَ َنَا َ ْيبَا ُن َع ْن َِر‬

َ ‫اس َع ْن َع ِ يم‬ ‫م‬ ‫ن‬‫ب‬
َ ُ ُْ
ِ‫حدمثَنا أَبو ب ْك ٍر حدمثَنا عب ي ُد م‬
‫اا‬ ْ َُ َ َ َ ُ َ َ
‫ااُ َعلَْي ِو َو َسلم َم‬ ِ‫ول م‬ ٍ ِ‫عن أَِ سع‬
‫صلمى م‬
َ َ‫ال ق‬ ِّ ‫ااُ ْد ِر‬
َ َ‫ي ق‬ ْ ‫يد‬ َ َْ
‫ص َع ُد بِ ُك ِّل آ ٍَ َد َر َ ً َح مَّت‬ ِ ‫ال لِص‬
ِ ‫اح ِ الْ ُقر‬
ْ ‫آن إِ َذا َد َخ َل‬
ْ ‫اْلَنم َ اقْ َرأْ َو‬
ْ َ‫اص َع ْد َيَ ْقَرأُ َو‬ ْ َ ُ ‫ُ َق‬
‫آخَر َ ْي ٍ َم َع ُو‬
ِ َ‫ْقرأ‬
ََ
Abū Sa„īd al-Khudrī narrated that the Messenger of Allah said, “Upon entering Jannah, the
Companion of the Qur‟ān will be told, „Recite and ascend!‟ He will then recite, and with each
āyah [that he recites] he will ascend one level higher, until he recites the last portion [of the
Qur‟ān] that he has preserved.”
(Sunan ibn Majah – Weak)
92
ِ ‫ي وأَبو نُعي ٍم عن س ْفيا َن عن ع‬

‫اص ِم‬ َ ْ َ َ ُ ْ َ َْ ُ َ ‫احلََف ِر ُّي‬
ْ ‫ود بْ ُن َغْي َال َن َحدمثَنَا أَبُو َد ُاوَد‬
ُ ‫َْ ُم‬ ‫َحدمثَنَا‬
‫ود َع ْن ِزٍّر‬ِ ‫النمج‬ َِ‫بْ ِن أ‬
ُ
‫ال‬ ‫صلمى م‬ ِ ِ‫م‬
‫ن‬ ‫ال‬ ‫ن‬‫ع‬ ‫و‬ٍ
‫ر‬ ‫م‬ ‫ع‬ ِ
‫ن‬ ‫ب‬ ِ‫عن عب ِد م‬
‫اا‬
َ ّ ْ ْ َ َ ْ َْ ْ َ
ِ ‫ك ِعْن َد‬
‫آخ ِر‬ َ ََ‫ت تَُرتِّ ُل ِ الدُّينْيَا َِإ من َمْن ِزل‬ ِ ِ ‫ال لِص‬
ِ ‫اح ِ الْ ُقر‬
ِ َ‫آن اقْ رأْ و ْارت‬
َ ‫َوَرتّ ْل َك َما ُكْن‬ َ َ ْ َ ُ ‫ُ َق‬
‫آ ٍَ تَ ْقَرأُ َِا‬
„Abdullāh ibn „Amr narrated that the Prophet said, “The Companion of the Qur‟ān will be
told, „Recite and ascend (the levels of Jannah)! Recite slowly and leisurely as you used to do in
the dunyā, for indeed, your level [in Jannah] will be in accordance with the last āyah that you
recite.‟”
(Sunan Tirmidhī)
93
Commentary
This dunyā is a „mazra‘atun lil ākhirah‟: it is a place for the planting of seeds… and the ākhirah
is the place for the harvesting of the fruits of those seeds. Meaning that this dunyā is the place for
the doing of good deeds, and the ākhirah is the place for the receiving of the rewards of those
deeds. And once we reach the ākhirah, there is nothing more that we can do. No matter how
desperately we will wish to do just one more good deed to save us from Jahannam or to increase
our rank in Jannah, it will not be accepted from us. The time for the doing of deeds will then
have passed, and all that remains is the reckoning and rewarding of them.
There is however – and Allah ta‘ālā knows best – just one exception to this: the Companions of
the Qur‟ān are the only ones who will be afforded one more opportunity to do something in the
ākhirah which will raise their status. They will enter Jannah, and after having done so, they will
be instructed to recite. They will then begin to recite the Qur‟ān, and when they do, they will
start to rise and ascend. As they continue to recite, they will go ever higher and higher, passing
through the different levels in Paradise. And at whatever point they stop reciting, that will be
their final rank in Jannah.
To witness this amazing scene all of these ḥuffāẓ reciting the Qur‟ān and flying higher through
Jannah – and to be one of them! – is for me the most incredible thought and the most wonderful
reward, which is why this ḥadīth is the last one is this section of the book. Just imagine how
amazing it will be to recite the Qur‟ān and ascend through Jannah! Furthermore, it is said that
the number of levels in Jannah is equivalent to the number of āyāt in the Qur‟ān. Thus those
who are able to recite the entire Qur‟ān from beginning to end will be in the very highest level in
Jannah! They will be at the loftiest pinnacle one could reach, with everyone else below them and
with no one above them…
When we complete our memorisation of the Qur‟ān, people confer on us the title of ḥāfiẓ. And
thereafter, they probably assume that we know what we have memorised. But as ḥuffāẓ, we know
for ourselves that very soon we start to forget what we have learnt if we don‟t constantly revise.
94
If you are a ḥāfiẓ, ask yourself this: if you were to die right now at this very instant and then later
be resurrected, how much would you be able to recite when given the opportunity? How far
would you manage to get before you get stuck and can‟t remember what comes next? Would
your recitation be the whole Qur‟ān? Half of it, or a quarter? Just one juz’, or even just a few
pages? Or would it be only a pitifully small amount of only a handful of āyāt? Imagine how
unfortunate it would be, if when given this once-in-an-eternal-lifetime opportunity to raise our
rank in Jannah, we are not able to make use of it due to our neglect of the Qur‟ān. If we don‟t
constantly recite the Qur‟ān in this world then we cannot expect to be able to recite much in the
Hereafter. We thus will not manage to get very far and will see everyone else surpassing us and
leaving us behind…
This then is our ultimate test as ḥuffāẓ: to memorise the Qur‟ān well, and then to preserve our
ḥifẓ on such a high level of perfection that on the day we die, we are able to recite it from
beginning to end without any errors and without getting stuck. To be able to do that would be the
ultimate achievement. So forget about competing in ḥifẓ competitions in this dunyā: it is this
event which will take place in the ākhirah that we should constantly be preparing for!
O Allah, grant us the opportunity to recite the Qur‟ān in the ākhirah and cause us to ascend
through the levels of Jannah as we recite, and let our recitation be that of the entire Qur‟ān,
āmīn!
95
Warning Against Forgetfulness
Ḥadīth 44
‫ك َع ْن نَا ِ ٍي‬ ٌ ِ‫َخبَ َرنَا َمال‬

ْ‫ف أ‬ َ ‫وس‬ ُ ُ ُْ‫ن‬ ‫ب‬ ِ‫حدمثَنا عب ُد م‬
‫اا‬ َْ َ َ
‫اا‬ ‫َع ْن ابْ ِن عُ َمَر َر ِ َي م‬
َ ‫ااُ َعْن ُه َما أَ من َر ُس‬
َ
ِ ِ ‫آن َكمَ ِل ص‬ ِ ‫اح ِ الْ ُقر‬ِ ‫إِمَّنَا مَل ص‬
َ ‫اإلبِ ِل الْ ُم َع مقلَ إِ ْن َع‬
‫اى َد َعلَْي َها أ َْم َس َك َها َوإِ ْن‬ ِْ ِ ‫اح‬ َ َ ْ َ ُ َ
ْ َ‫أَ ْلَ َق َها َذ َىب‬
‫ت‬
ibn „Umar narrated that the Messenger of Allah said, “The example of the Companion of
the Qur‟ān is but like that of the owner of a hobbled camel: if he keeps his camel tied, he retains
it; but if he unties its hobble, it escapes and runs away.”
97
Commentary
This section has to do with those aḥādīth which speak about how imperative it is for the ḥāfiẓul
Qur’ān to preserve what he has memorised and not expose it to forgetfulness, as well as the
punishment he will receive should he forget it due to laziness and negligence on his part. This
particular ḥadīth gives us a simile regarding the condition and situation of the one who has
memorised the Qur‟ān.
A hobble is a long piece of rope that is tied around the legs of a camel or other animal. It restricts
the movement of the animal and prevents it from running away. So if the hobble remains tied,
the animal will stay where it is; but if it is untied, then the animal will be free to move and will
escape. In the same way, if we constantly revise our Qur‟ān then it will stay where it should be:
within our hearts. But if we are negligent with regards to that and don‟t bother to read it
regularly, then it will depart from our chests.
O Allah, make us those who keep the Qur‟ān in our hearts, āmīn!
98
Ḥadīth 45
‫ُس َام َ َع ْن بَُرْ ٍد َع ْن‬

‫أ‬
َ ُ‫و‬‫َب‬
‫أ‬ ‫ا‬َ‫ن‬ ‫مث‬
َ ‫د‬ ‫ح‬
َ َ ‫ا‬َ‫ق‬ ٍ ‫ر‬ ‫ك‬
ُ ‫و‬‫َب‬
‫أ‬‫و‬
َْ ُ َ َ ‫ي‬
‫ُّي‬ ِ
‫ر‬ ‫ع‬ ْ ‫اْل‬
َ ْ ٍ ‫اا بن ب مر‬
‫اد‬ َ ُْ
َْ َ َ
‫أَِ بُْرَد َة‬

‫ال‬ ‫صلمى م‬ َ ‫َع ْن أَِ ُم‬
َ ِّ ِ‫وسى َع ْن النم‬
‫اإلبِ ِل ِ عُ ُقلِ َها‬
ِْ ‫اى ُدوا َى َذا الْ ُقْرآ َن َوالم ِذي نَ ْف َُ مم ٍد بِيَ ِد ِه َاُو أَ َ ُّيد تَ َفلُّيًا ِم ْن‬
َ ُ َ َ ‫تَ َع‬
Abū Mūsā narrated that the Prophet said, “Take care of and repeatedly revise this Qur‟ān, for
by the One in whose Hand lies the soul of Muh ̣ammad, it certainly slips away more quickly than
camels [that are released] from their hobbles.”
99
‫وسى َع ْن أَبِ ِيو‬ َ َ‫صالِ ٍ ق‬

َ ‫ال َح مدثَِِن ُم‬
َ ‫اا بْ ُن‬ َْ َ َ
َ ‫َع ْن عُ ْقبَ َ بْ ِن َع ِام ٍر أَ من َر ُس‬
َ ‫اا‬
‫اى ُدوهُ َواقْ َ نُوهُ َوتَ َن ْموا بِِو َ َوالم ِذي نَ ْف ِسي بِيَ ِد ِه َاَُو أَ َ ُّيد تَ َفلُّيًا‬
َ ‫اا تَ َعا َ َوتَ َع‬
ِ‫تَعلمموا كِ اب م‬
َ َ َُ
‫ِم ْن الْ َم َخا ِ ِ الْعُ ُق ِل‬
„Uqbah ibn „Āmir narrated that the Messenger of Allah said, “Learn the Book of Allah the
Most High, repeatedly revise it, gain permanent knowledge of it, and recite it with a beautiful
melody – for by the One in whose Hand lies my soul, it certainly slips away more quickly than
pregnant camels [that are released] from [their] hobbles.”
(Sunan Darimī)
100
Commentary
The previous ḥadīth spoke about how we will lose the Qur‟ān if we don‟t revise it. This ḥadīth
goes further and warns us about how extremely quickly that can happen. If we are unmindful of
an animal in our possession just for a short period of time, that will animal run immediately run
away from us. In the same way, if we fail to recite the Qur‟ān even just for a short while, we will
find that we will have forgotten it.
And this is something that all ḥuffāẓ and ḥifẓ students can attest to, and something that they are
well aware of through personal experience. We all know just how quickly we can forget all that
we took so very long to learn. It takes years and years of dedication and sacrifice to memorise
the whole Qur‟ān. But then all that effort and the result of those thousands of hours upon hours
spent learning the Qur‟ān can quickly unravel and be lost within a matter of just a few short
weeks spent without reciting the Qur‟ān…
Thus as a ḥifẓ student, the emphasis should always be on revision and retaining what you have
memorised, rather than on memorising more āyāt, as is often the case. It is better to have
memorised a little and know it thoroughly, rather than to have memorised a lot but then not know
it that well.
O Allah, make us those who constantly revise the Qur‟ān and do not cause us to lose it, āmīn!
101
Ḥadīth 46
‫وس بْ ِن أَِ َْب يَا َن َع ْن أَبِ ِيو‬‫اب‬َ‫ق‬ ‫ن‬‫ع‬

َ ُ ْ ٌ ََ ‫ر‬ ِ
‫ر‬ ‫ا‬َ‫ن‬ ‫مث‬
َ ‫د‬ ‫ح‬ ‫ي‬
ٍ ‫ي‬ِ‫حدمثَنَا أَ ْ ُد بن من‬
َ َ ُْ َ َ
‫اا‬ ُ ‫ال َر ُس‬
َ َ‫ال ق‬ ٍ ‫َع ْن ابْ ِن َعبم‬
َ َ‫اس ق‬
َ
‫ااَِر ِب‬ْ ‫ت‬ ِ ‫إِ من الم ِذي لَي ِ وِ ِو َ ي ِمن الْ ُقر‬
ِ ‫آن َكالْب ي‬
َْ ْ ْ ٌ ْ َْ َ ْ
ibn „Abbās narrated that the Messenger of Allah said, “Indeed, the one in whose chest
nothing of the Qur‟ān is found is like a desolate house.”
(Sunan Tirmidhī)
102
Commentary
This ḥadīth describes the pitiful condition of the one who has not committed anything of the
Qur‟ān to memory and in whose heart nothing of the Qur‟ān can be found. He is likened to a
ruined, desolate house.
If this is the sorry state of the one who has not memorised the Qur‟ān at all, then how much
worse isn‟t the condition of the one who forgets the Qur‟ān after previously having memorised
it!?
O Allah, save us from being degraded to the state of being like a desolate house after having
blessed us with the memorisation of the Qur‟ān, āmīn!
103
‫يم َحدمثَنَا َع ْو ٌ‬ ‫اعيل بن إِب ر ِ‬

‫اى‬ ‫م مل بن ِى َ ٍام أَبو ِى َ ٍام حدمثَنَا إِ ْ ِ‬ ‫َح مدثَِِن‬
‫َ ُ ْ ُ َْ َ‬ ‫َ‬ ‫ُ‬ ‫َُ ُ ْ ُ‬
‫أَبُو َر َ ا ٍ َحدمثَنَا‬ ‫َحدمثَنَا‬
‫ااُ َعلَْي ِو َو َسلم َم ِ ما ُ ْكُِر أَ ْن‬

‫صلمى م‬ ‫اا َ‬
‫ول مِ‬ ‫ال َكا َن َر ُس ُ‬ ‫ااُ َعْنوُ قَ َ‬ ‫ََُرةُ بْ ُن ُ ْن ُد ٍب َر ِ َي م‬
‫ااُ أَ ْن َ ُق م‬ ‫ال َيَ ُق ُّي َعلَْي ِو َم ْن َ ا َ م‬ ‫َح ٌد ِمْن ُك ْم ِم ْن ُرْؤَا قَ َ‬ ‫َْ َ‬‫أ‬ ‫َى‬ ‫أ‬
‫ر‬ ‫ل‬ ‫ى‬‫َ‬
‫ول ِْلَصحابِِ‬
‫و‬ ‫َ ُق َ ْ َ‬
‫ان َوإِنم ُه َما ابَْ َعَ ِاا َوإِنم ُه َما قَاَ ِِل انْ َلِ ْ َوإِِّا‬ ‫ال َذات َغ َد ٍاة إِنمو أَتَ ِاا اللمي لَ َ آتِي ِ‬
‫ْ َ‬ ‫ُ‬ ‫َوإِنموُ قَ َ َ‬
‫ِ ِ‬ ‫ِ‬
‫آخُر قَاا ٌم َعلَْيو بِ َ‬
‫ص ْخَرٍة َوإِ َذا ُى َو‬ ‫ت َم َع ُه َما َوإِنما أَتَْي نَا َعلَى َر ُ ٍل ُم ْ َج ٍي َوإِ َذا َ‬ ‫انْ َلَ ْق ُ‬
‫احلَ َجَر َيَ ْ ُخ ُذهُ َالَ‬
‫احلَ َجُر َىا ُىنَا َيَْبَ ُي ْ‬ ‫ص ْخَرِة لَِرأْ ِس ِو َيَْ لَ ُغ َرأْ َسوُ َيََ َه ْد َى ُد ْ‬
‫َ ْه ِوي بِال م‬
‫ود َعلَْي ِو َيَ ْف َع ُل بِِو ِم ْ َل َما َ َع َل الْ َممرَة ْاْلُوَ‬ ‫ِ‬ ‫ِ ِ‬
‫َ ْر ُي إِلَْيو َح مَّت َص م َرأْ ُسوُ َك َما َكا َن ُثُم َعُ ُ‬
‫ال َانْ َلَ ْقنَا…‬ ‫ال قَاَ ِِل انْ َلِ ْ انْ َلِ ْ قَ َ‬ ‫اا َما َى َذ ِان قَ َ‬ ‫ال قُ ْلت َاما سبحا َن مِ‬
‫قَ َ ُ َُ ُ ْ َ‬
‫اا علَي ِو وسلمم ِ ِ‬
‫آخ ِره(‬ ‫م‬ ‫ى‬ ‫م‬‫ل‬‫ص‬ ‫ِ‬‫م‬
‫ن‬ ‫ال‬ ‫ال‬‫َ‬ ‫ق‬
‫َ‬‫و‬ ‫ل‬‫ٍ‬ ‫ِ‬
‫و‬ ‫َ‬ ‫)ى َذا ز ِمن ح ِد ٍ‬
‫َ ُ ْ ََ َ‬ ‫َ‬ ‫ُّي‬ ‫َ‬ ‫ٌُْ ْ َ‬
‫ال قَاَ ِِل أ ََما إِنما‬
‫ت قَ َ‬ ‫َ‬
‫أ‬‫ر‬ ‫ي‬ ‫قُ ْلت َاما َِإِا قَ ْد رأَ ت مْن ُذ اللمي لَ ِ عجبا َما ى َذا الم ِ‬
‫ذ‬
‫َْ ُ‬ ‫ُ َُ ّ َ ْ ُ ُ ْ َ َ ً َ َ‬
‫ت َعلَْي ِو ُْ لَ ُغ َرأْ ُسوُ بِ ْ‬ ‫ِ‬
‫احلَ َج ِر َِإنموُ المر ُ ُل َْ ُخ ُذ الْ ُقْرآ َن‬ ‫َسنُ ْخِ ُ َك أَما المر ُ ُل ْاْلَمو ُل المذي أَتَْي َ‬
‫ص َال ِة الْم ْكُوب ِ‬
‫َيَ ْرُ ُوُ َوَنَ ُام َع ْن ال م َ َ‬
‫‪104‬‬
Samurah ibn Jundub related, “The Messenger of Allah used to often ask his Companions,
„Did any of you have a dream [last night]?‟ Then whomever Allah willed would relate to him
[what he had dreamt about].
One morning he told us, „Indeed, two [people] came to me last night, and they had certainly
been sent to come to me. “Come [with us],” they instructed me, and so I set out with them.
Indeed, we came across a man lying down on his side while another man was standing over him
with a huge rock. The second man dropped the rock on the head of the first one, crushing his
head completely. The rock then rolled down in this direction and so he went after it and picked it
up. Even before he returned to the first man, that man‟s head had been healed [and restored] to
how it had been before. He then came back to him and did to him what he had done the first
time. I said to the two who accompanied me, “Subḥānallah! Who are these two!?” “Carry on!
Carry on!” was their only response to me. So we continued on our way…‟”
(This is merely part of a much longer ḥadīth, at the end of which the Prophet says,)
“„I told the two of them, “Indeed, tonight I have seen some strange and amazing things. So what
are [the interpretations of] these things that I have seen?” They replied, “Take heed! Indeed, we
will soon inform you [of everything]. As for the first man that you came across whose head was
being crushed with the rock, indeed, he was a man who had grabbed hold of the Qur‟ān but then
afterwards discarded it, and who slept past the prescribed time for ṣalāh.”‟”
105
Commentary
This is a frightening narration which proves that discarding and abandoning the Qur‟ān after
having memorised it is a grave sin which brings with it a severe punishment. The person in this
ḥadīth who commited this sin has his head crushed for doing so – and he continues to suffer that
punishment until the Day of Resurrection. He abandoned the most noble and honourable of all
things (the Qur‟ān), and thus the punishment is inflicted upon the most noble and honourable of
the limbs of his body (his head).
There are two sins committed by this person which are cited as the reasons for his receiving this
punishment. The one is his neglecting to recite the Qur‟ān, and the other is his neglecting to
perform the compulsory ṣalāh. There is another version of this ḥadīth though, also found in
Ṣaḥīḥ Bukhārī, which only mentions one reason. It states that the reason for his being punished
in this manner is that Allah ta‘ālā taught him the Qur‟ān, but then he went to sleep at night
without reciting it and did not act upon it during the day. That particular version of the ḥadīth
then once again highlights how important it is for the ḥāfiẓul Qur’ān to recite the Qur‟ān at night,
as well as the importance of living our lives according to its commandments.
O Allah, protect us from the punishment of our heads being crushed and save us from ever
abandoning the Qur‟ān, āmīn!
106
Ḥadīth 48
‫يسى بْ ِن َااِ ٍد‬ ِ ‫حدمثَنَا ُ مم ُد بن الْع َال ِ أَخب رنَا ابن إِ ْد ِر عن ِز َد ب ِن أَِ ِز ٍاد عن‬
‫ع‬
َ َْ َ ْ َ َْ َ ُ ْ ََ ْ َ ُ ْ َ َ
‫اا‬ ُ ‫س‬ ‫ر‬ ‫ال‬
َ ‫ق‬
َ ‫ة‬
َ ‫اد‬ ‫ب‬ ‫ع‬ ِ
‫ن‬ ‫ب‬ ‫د‬ِ ‫عن سع‬
َ َُ َ َ ْ َْ َْ
ُ
‫ااَ َعمز َو َ مل َ ْوَم الْ ِقيَ َام ِ أَ ْ َذ َم‬
‫َما ِم ْن ْام ِر ٍئ َ ْقَرأُ الْ ُقْرآ َن ُثُم َْن َساهُ إِم لَِق َي م‬
Sa„d ibn „Ubādah narrated that the Messenger of Allah said, “There is no person who recites
the Qur‟ān (and memorises it) and thereafter forgets it, except that he will meet Allah on the
Day of Resurrection as a mutilated leper.”
(Sunan Abū Dāwūd – Weak)
107
Commentary
The previous ḥadīth spoke about what happens to the one who forgets the Qur‟ān due to
negligence during the time period from after his demise until his resurrection. This particular
ḥadīth then describes the wretchedness of his condition on the Day of Resurrection itself. He will
be raised up, according to this ḥadīth, as one who is „ajdham‟.
There are various interpretations given in the explanation of this ḥadīth as to what that word
means, some of which are that it refers to:
 someone who has no teeth;
 someone who is a leper;
 someone who has no hand;
 someone who can find no excuse for his forgetfulness;
 someone whose head will be lowered in front of Allah out of shame at having
forgotten His Speech;
 someone whose hand has fallen off due to leprosy;
 someone whose limbs have been cut off;
 someone who has no proof or evidence, nor any tongue to speak with;
 someone whose hands are empty of goodness.
The literal meaning of the word has to do with mutilation of the limbs and with leprosy though,
which is why it has been translated in that way. But in any case, whichever of the interpretations
above is the correct one, it is a terrible and despicable state to be in. We should be fearful of
being resurrected in such a condition and should thus strive our utmost to be of those who
preserve the Qur‟ān and do not forget it.
O Allah, keep the Qur‟ān in our hearts and protect us from being raised up on the Day of
Resurrection in an evil state, āmīn!
108
Ḥadīth 49
‫يد بْ ُن َعْب ِد الْ َع ِز ِز‬

ِ ‫ي حدمثَنا عبد الْم ِج‬
َ ْ ُ َ َ َ ‫ُّي‬ ِ ‫اق الْب ْ َد‬
‫اد‬ َ ُ ‫احلَ َك ِم الْ َومر‬
ِ ‫حدمثَنَا َعْب ُد الْومى‬
ْ ‫اب بْ ُن‬ َ َ
ٍ َ ‫َع ْن ابْ ِن ُ رْ ٍ َع ْن الْم ملِ ِ بْن َحْن‬
ُ َ
‫صلمى م‬ ِ‫ول م‬ ٍ ِ‫َعن أَنَ ِ ب ِن مال‬
َ َ‫ال ق‬ َ َ‫ك ق‬ َ ْ ْ
ِِ ِ
‫وب‬ ْ َ ‫ور أُم ِ َح مَّت الْ َق َذاةُ َُيْ ِر ُ َها المر ُ ُل م ْن الْ َم ْسجد َوعُ ِر‬
ُ ُ‫ت َعلَ مي ذُن‬ ْ َ ‫عُ ِر‬
ُ ُ ُ‫ت َعلَ مي أ‬
‫آن أ َْو آ ٍَ أُوتِ َيها َر ُ ٌل ُثُم نَ ِسيَ َها‬
ِ ‫أُم ِ َلَم أَر َذنْبا أ َْعظَم ِمن سورٍة ِمن الْ ُقر‬
ْ ْ َُ ْ َ ً َ ْ
Anas ibn Mālik narrated that the Messenger of Allah said, “All the rewards of [the deeds of]
my ummah were displayed to me, to such an extent that even [the reward of] a man removing a
speck [of dust or dirt] from the masjid [was shown to me]; and all the sins of my ummah were
displayed to me, and I did not see any sin greater than that of a man who is granted [the
memorisation of] a sūrah or āyah of the Qur‟ān, and thereafter he forgets it.”
109
Commentary
The previous aḥādīth showed that forgetting what we have learnt of the Qur‟ān is a sin that we
could be punished for in the ākhirah. This ḥadīth goes even further by stating that doing that is
the worst of all evils a person could commit! All the wrongdoings that people can possibly do
were shown to the Prophet , and out of them all, the one he regarded as being the worst is the
forgetting of the Qur‟ān by one who has memorised it. And not even forgetting the entire Qur‟ān,
but just one sūrah or even a single āyah… Subḥānallah! That really is a scary thought if we
ponder about it. There are such evil and heinous crimes one could commit, such as murder,
fornication, theft, etc… is forgetting an āyah of the Qur‟ān really worse than all of that?
This ḥadīth thus requires some elaboration, and Mullā „Ali al-Qārī has this to say regarding it:
“If you say that this contradicts what has been mentioned in the chapter of major sins, then my
reply is that if it is established that the words „a‘ẓam‟ and „akbar‟ are synonymous, then the
threat given with regard to forgetfulness is due to the fact that the Qur’ān is the central factor
upon which the Sharī‘ah depends. Thus forgetting it is akin to endeavouring to corrupt the
Sharī‘ah. And if you say that forgetfulness is not something that one is punished for, then my
reply is that what is meant is the intentional abandonment of the Qur’ān to such an extent that it
leads to it being forgotten.” Another explanation given is that forgetting the Qur‟ān is the worst
of all the minor sins, not the major ones.
The wording of the ḥadīth in the part where it states, “a man who is granted [the memorisation
of] a sūrah or āyah of the Qur’ān” shows that the memorisation of the Qur‟ān is not something
one achieves through ones own efforts. This is something very important for you as ḥifẓ student
or a ḥāfiẓ to always bear in mind. It might seem to you that your having memorised the Qur‟ān is
something that you have done, it being the result of all your endless hours of sacrifice and hard
work. In reality though, it is nothing but an absolute blessing that has been bestowed upon you –
not an achievement on your part. And thus for you to forget the Qur‟ān after having been granted
it is to show ingratitude for that favour that Allah ta‘ālā has given you…
O Allah, grant us the Qur‟ān and make us ever grateful for such an immense blessing, āmīn!
110
Summary
The Qur‟an is the greatest of all books and the most sublime of all speech. There is no speech
superior to it in the sight of Allah, nor is there anything else more beloved to Him. It is the best
means through which we can draw closer to our Lord, and there is nothing better for us to return
to Him with. Tranquility descends when it is recited and the angels are present to listen to its
recital. If we hold fast to it, we will never go astray. If we follow its guidance, it will lead us to
Paradise; and if we choose to ignore it, it will drive us to Hell. It is the Banquet of Allah and His
Firm Rope; it is Manifest Light and the Beneficial Cure. It protects us from sinfulness and is the
means of our salvation. One never becomes bored of reciting it; and its wonders never cease.
This is the Qur’an, the greatest of all miracles: so take from it as much as you can!
The Bearers of the Qur‟an are the most noble of all people and the ones granted the highest of
honour. They are the Family of Allah among mankind, and His special, chosen ones. Those who
dedicate themselves to teaching the Qur‟an after having learned it are the best of mankind. Those
believers who recite it are likened to citrons and to bags filled with musk. They are the ones
worthy of being envied and have been elevated by Allah through His Book. Out of all people,
they are the most deserving of leading the prayer, as they are the nobility of this nation. When
they recite, angels place their mouths on theirs, and more than that, their Lord listens to their
recitation. They are the ones who have gathered Prophethood between their sides and have
preserved the Speech of Allah within their chests. These are the Bearers of the Qur’an, the best
of all people: so endeavour to the best of your ability to be one of them!
Embarking on the journey of learning the Qur‟an is the best of all roads to travel. Acquiring
knowledge of the Qur‟an is better than acquiring the wealth of this world, and indeed, is even
superior to the performance of voluntary prayer. Those who gather together to learn and recite it
are enveloped by tranquility, mercy and the company of the angels. For every single letter that
they recite they receive ten rewards; and their recitation is a light for them on earth and a treasure
in the heavens. Those of them who recite with difficulty and hardship receive a double reward,
while those of them who recite with ease and precision are in the company of the angelic scribes.
Even their listening to the recitation of the Qur‟an is counted as one of their good deeds, for
which they receive a multiplied reward. Those of them who stand in prayer with it at night
receive a tremendous treasure load of reward; and if they recite just a single chapter before
retiring to bed, a guardian angel is appointed over them to protect them throughout the night.
Those of them who continuously journey through the Qur‟an, who upon the completion of one
recitation immediately begin another, are engaged in the deed most beloved to Allah. Those of
them who lead a congregation in prayer while they are pleased with them will be exempted from
the Reckoning. Those of them who accompany the Qur‟an in this world will meet the Qur‟an in
human form in the next, and it will then intercede for them. Through that intercession they will
be adorned with fine garments and be given a crown to wear, while Allah‟s good pleasure will be
conferred upon them. They themselves will be allowed to intercede for their family, while their
parents in particular will be honoured by being clothed in splendid garments and by being
crowned with crowns brighter than the sun. They will be granted immunity from Hell, for it will
be forbidden for the Fire to consume their flesh and blood. They will thus be of the people of
Paradise, and will indeed be the leaders of its inhabitants. They will be given dominion in their
right hand, while immortality will be placed in their left. They will be told to recite the Qur‟an,
and for as long as they remain reciting they will continue to ascend through the levels of
Paradise, with their final abode being in accordance with the end of their recitation. These are
the unbelievable rewards granted to those who memorise and live the Qur’an: so grab hold of
them while you can and do not have cause to regret missing out on them!
The duty of preserving the Qur‟an after memorising it is of the heaviest of responsibilities. The
Companion of the Qur‟an is like the owner of a camel: he needs to keep a constant watchful eye
on it, or else it will quickly escape from him. That person who has nothing of the Qur‟an in his
chest is likened to an empty, desolate house. The one who neglects to uphold the Qur‟an as it
deserves will continuously have his head crushed after his demise; and the one who forgets the
Qur‟an after memorising it will be resurrected as a mutilated leper in the Hereafter. Out of all
wrongdoings, there is no sin worse than to forget the Qur‟an. These are the dire consequences
of neglecting and forgetting the Qur’an: so exert yourself in doing all that you possibly can to
preserve it in your heart!
Conclusion
There are a lot of things I would like to change in the world, with one of them being our attitude
as a community towards ḥifẓ and the ḥuffāẓ. It seems that those children who don‟t do that well
in school are sent to go learn the Qur‟an and study the dīn, while those who excel at school are
rarely encouraged in this direction. For them to do that is looked upon as them wasting their
talents and abilities. I could be wrong but this is just the way it seems to me. Instead of such a
state of affairs, I feel that we should be choosing the brightest, most dedicated, most hardworking
and most exceptional of our children to go and memorise the Qur‟an and learn the dīn, so that
they can carry us forward. Just think of all the rewards mentioned in this book which are granted
for the memorisation of the Qur‟an: is there anything else that can possibly match that, or even
come close to that? So why shouldn‟t we want that for them, or for any of our children?
The fact is that we are so completely deluded and deceived by this dunyā that those rewards that
are mentioned aren‟t really real to us: we just acknowledge them but they have no impact on our
lives and our actions. Instead, the only thing that is real for us is the here-and-now, this temporal
worldly life, and so that is all that we desire for ourselves and our children. Worldly success and
enjoyment are the only things that really matter to us, and success and happiness in the Hereafter
is a mere afterthought. We need to reflect and ponder deeply on all the things mentioned in the
aḥādīth in this book in order to switch that around, such that the ākhirah becomes our primary
concern and objective and the dunyā a mere means towards that. And if we fail to do that, then
we will surely be overcome with regret once we do eventually pass on from this world, for then
we will witness firsthand all that we have missed out on.
And it should be mentioned that there are even more rewards spoken about in other aḥādīth not
included in this book. These aḥādīth are thus not all those that can be found on this topic – there
were others that I came across while compiling this collection, but which I left out as I did not
want to make things too long for the reader...
As for those of us that are ḥuffāẓ, then we need to change as well. If Allah ta‘ālā has chosen us
and preferred us over others, then we need to live up to that by being different from the rest of
people. We need to live according to a higher standard and loftier mode of behaviour. The
Qur‟an being present in our hearts demands this of us. So if other people are indulging in ḥarām,
we need to partake only of that which is ḥalāl. If others are wasting their time in games and
amusement, we need to spend our time in study and reflection. If others are using foul language
or engaging in idle speech, we need to use our tongues only to recite the Qur‟an and to say that
which is good. If they are laughing and joking, we need to be serious and silent.
This is not just what I am saying. I am merely echoing the sentiments of ibn Mas„ūd , that
great reciter from among the Companions, who said, “It behooves the Bearer of the Qur’an to be
known by his [recitation of the Qur’an at] night when people are asleep; by his [fasting during
the] day when people are eating; by his sadness when people are rejoicing; by his weeping when
people are laughing; by his silence when people are indulging in vain speech; and by his
humility when people are arrogantly boasting.”
That last part of his statement regarding humility is a vital point. All the rewards and honour
granted to the ḥuffāẓ shouldn‟t result in us becoming proud and arrogant, and it shouldn‟t make
us feel that we are better than others. Instead, it should only increase us in humility. Nor should
we think that all of those rewards and that nobility and status will be granted to us by virtue of
memorising the Qur‟an only. Memorising the Qur‟an is only the first step. In order to be truly
deserving of all that is granted to the Bearers of the Qur‟an, we need to go beyond that. We need
to recite the Qur‟an with understanding and reflect upon its message. And then, most importantly
of all, we need to put into practice that which we recite and start living the Qur‟an.
The character of the Prophet was described as being the Qur‟an. He was a living example of
the Qur‟an. And that is what should be striving towards as well…
O Allah,
indeed we ask You
– by all of Your names by which You have named Yourself,
or which You have revealed in Your Book,
or which You have taught any of Your creation,
or which You have kept hidden with You as part of the unseen –
to make the Glorious Qur’an the Spring of our hearts,
the Light of our chests,
the Dispeller of our sadness,
and the Remover of our worry and our anxiety.
O Allah,
illuminate our hearts with the Qur’an,
beautify our character with the Qur’an,
save us from the Fire with the Qur’an,
and enter us into Paradise with the Qur’an.
O Allah,
make the Qur’an for us in this world an intimate,
in the grave a companion,
upon the path a light,
in Paradise a friend,
from the Fire a shield and a barrier,
and to all good deeds an evidence.
O Allah,
remind us of that of it which we have been made to forget,
teach us that of it of which we are ignorant,
grant us its recitation throughout the night and at the ends of the day
and make it a proof for us, O our Protector, O Lord of all the worlds.
O Allah,
grant us with [the recitation of every] alif, ulfah (love);
with every bā’, barakah (blessing);
with every tā’, tawbah (repentance);
with every thā’, thawāb (reward);
with every jīm, jamāl (beauty);
with every ḥā’, ḥikmah (wisdom);
with every khā’, khair (goodness);
with every dāl, dalīl (proof);
with every dhāl, dhakā’ (intelligence);
with every rā’, raḥmah (mercy);
with every zāy, zakāh (purity);
with every sīn, sa‘ādah (happiness);
with every shīn, shifā’ (cure);
with every s ̣ād, ṣidq (sincerity);
with every ḍād, ḍiyā’ (light);
with every ṭā’, ṭarāwah (tenderness);
with every z ̣ā’, ẓafar (victory);
with every ‘ayn, ‘ilm (knowledge);
with every ghayn, ghinā’ (wealth);
with every fā’, falāḥ (success);
with every qāf, qurbah (nearness);
with every kāf, karāmah (nobility);
with every lām, luṭf (gentleness);
with every mīm, maw‘iẓah (exhortation);
with every nūn, nūr (light);
with every wāw, wuṣlah (connection);
with every hā’, hidāyah (guidance);
and with every yā’, yaqīn (certainty).
O Allah,
indeed, we seek Your protection
from knowingly associating anything with You,
and we seek Your forgiveness
for what we are unaware of.
O our Lord,
accept from us,
for verily you are the All-Hearing, the All-Knowing.
And the peace and blessings of Allah be upon

our leader Muhammad,
his family
and his companions.
And all praise be to Allah,

the Lord of all the worlds.
‫تم بحمد هللا‬

The Virtues of The Quran and of Its Bearers

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The Virtues of The Quran and of Its Bearers

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The Virtues of the Qur’an

and of its Bearers

Ḥāfiẓ Munowar Harneker

and to all aspiring ḥuffāẓ.

I hope that this book inspires you

to strengthen your bond with the Qur’ān,

and to keep on falling in love with it

over and over and over again.

(Ṣaḥīḥ Bukhārī and Muslim)

‫ وأكرمنا بالقرآن‬، ‫أعزنا باإلسالم‬

Ḥāfiẓ Munowar Harneker

The Virtues of the Qur’ān

Ḥadīth Page No.

1) Like the Superiority of Allah over His Creation 1

2) More Beloved to Allah than Everything Else 3

4) Nothing Better to Draw Closer to Allah With 7

5) Nothing Better to Return to Allah With 9

7) One of Two Weighty Things 13

8) It Leads One to Paradise or Drives Him to Hell 15

9) The Banquet of Allah 17

Ḥadīth Page No.

10) The Family of Allah 20

11) The Best of Mankind 22

12) Like a Citron 25

13) Like a Bag Filled with Musk 27

14) Worthy of Being Envied 29

15) Elevated by Allah 31

16) Deserving of Leading the Prayer 33

17) The Nobility of this Nation 35

18) An Angel Places its Mouth on His 37

19) Allah Listens to Him Recite 39

20) Prophethood Between his Two Sides 41

Ḥadīth Page No.

21) Better than the Wealth of this World 44

22) Better than Voluntary Prayer 46

23) Tranquility, Mercy, and the Company of the Angels 48

24) Ten Good Deeds for Each Letter 50

25) A Light on Earth and a Treasure in the Heavens 52

26) In the Company of the Angelic Scribes and a Double Reward 54

27) A Multiplied Good Deed and a Light on the Day of Resurrection 56

28) A Tremendous Treasure Load of Reward 58

29) A Guardian Angel Protects him Throughout the Night 60

31) Meeting the Qur‟ān in Human Form 64

32) Exemption from the Reckoning 67

34) Fasting and the Qur‟ān will Intercede 72

35) Adornment, a Crown, and the Good Pleasure of Allah 74

36) Intercession for his Family 76

38) A Crown Brighter than the Sun 81

39) Immunity from the Fire 83

40) The Fire is Forbidden to Consume his Flesh and Blood 85

41) The Leaders of the People of Paradise 87

42) Dominion in His Right Hand, Immortality in the Left 89

Ḥadīth Page No.

44) Like the Owner of a Hobbled Camel 97

45) It Slips Away Faster than a Camel 99

46) Like a Ruined House 102

47) His Head is Crushed 104

48) A Mutilated Leper 107

49) The Worst of all Sins 109

‫احلَ َس ِن بْ ِن‬ ‫اب بْ ُن َعبم ٍاد الْ َعْب ِد ُّي‬

(Sunan Dārimī – Weak)

َِ‫َحدمثَنَا أَ ْ َ ُد بْ ُن َمنِي ٍي َحدمثَنَا أَبُو النم ْ ِر َحدمثَنَا بَ ْكُر بْ ُن ُخنَ ْي ٍ َع ْن لَْي ِ بْ ِن أ‬

‫ااُ َعلَْي ِو َو َسلم َم‬