What is the reciting the most beautiful word in a beautiful way? What is the most beautiful word in islam?
To fully bring out the indelible effect Allah’s (jj) word has on both man and jinn, the beauty of the reciter’s voice is as important as the correctness and accuracy of the recitation itself. Even in everyday words, a difference in pronunciation may change the meaning, and at times, strengthen or weaken the effect of what is being said. The manner in which a beggar begs is evident not only in his choice of words but also in the way he pronounces them. A commander has an enormous effect in the way he articulates his words to fire up his soldiers for a battle of life and death; and the rhythm or music of his words gives them an added measure of force. It is in fact here that we find the basis of Ottoman military music, which has a very important place in Turkish culture and history.
Clearly, what is valid for everyday human speech is all the more relevant to the divine word that is the Holy Qur’an. It is perhaps because of this aspect that reciting the Qur’an is recommended (sunnah), while listening to it is compulsory (fard). This has also allowed the recitation of the Qur’an to branch off as a separate science of Islamic knowledge. This science we call qiraah even has its own imams or masters, just like Islamic legal schools.
Among all his other attributes, David (as) is in fact remembered in history for his distinctive voice.
The Qur’an testifies to how birds and mountains would succumb to David’s (as) mesmerizing voice, when it echoed the sounds of the divine book.
Wild animals, and even plants, would join in his chorus.
Sound is one of the greatest gifts God has given to humankind.
Without sound, there would have been a gaping void in the universe. Sound is a vital force that can wield both a positive and negative effect.
Like most other blessings, sound could be used as a tool for either good or bad. Just as the universe is bipolar, in that it revolves around opposites such as good and evil, there is sound that is beautiful, as well as ugly. The chirp of a nightingale sooths a sensitive soul and fills hearts with joy, while the sound of a croaking crow may not be as pleasant.
Just as it does on human beings, sound also exercises positive or negative effects on animals. A roaring lion sends fear into the weaker beasts of the jungle, while a cold snake can come dancing out a basket to the tune of a song played by an Indian fakir. People have also sung to speed up camels strolling through the desert, which in traditional Arabic music is known as hida.
It is said that hunters would lure gazelles by enchanting them with the sound of a reed flute. On hearing the sweet melody, the gazelle would come out of the woods and crouch by a spring, where it would listen motionlessly to the music, even shedding warm drops of tears. Hunters would then move out of their hiding spots and easily shoot an animal normally too agile to catch.
If sound has this kind of effect on animals, it would be staggering to think what it can do to the emotions of the undoubtedly more developed human beings. Materialists are moved by the sound of money. A gushing water or a singing nightingale appeals to romantic and poetic souls, while the sound of the Qur’an or the adhan are sources of comfort for the wayfarers of truth with refined spirits.
At times, to rid his soul of the weight of worldly matters and give it some peace and comfort, the Prophet (saw) would tell Bilal (ra) to:
“Call the adhan, Bilal, and give us a bit of relief.” (Abu Dawud, Adab, 78)
When the nightingale sings, the mountains echo no other sound; and when the adhan weaves through the vacuum of the skies, no other voice is reflected back. The greater our sensitivity, the greater the impact these sounds have.
In similar fashion, Rumi (qs) makes the reed flute talk. The reed flute bares its soul. To those who fail to understand, it wails:
“The sound of the reed flute has become fire. Do not think of it as void melody! Shame on those who lack the fire!”
A reed flute player has pointed out to a finer detail in its sound, saying, “My reed flute sounds and wails a lot differently at the break of dawn!”.
Muhyiddin Ibn Arabi (qs) has said:
“Every being does dhikr in its own way. The intensity in which they do so differs from one another.
First, you have inanimate beings, such as stones, soil and minerals. These remember Allah (jj) the most. As they are free from the restraints of the ego and the needs to eat, drink and breathe, they are also further remote from being neglectful.”
In the verse below, the Almighty tell us just how alert inanimate beings are:
“Had We sent down this Qur’an upon a mountain, you would have surely seen it humbled and splintered to pieces with the fear of Allah. We draw such comparisons for mankind, so that they may reflect.” (Al-Hashr, 59: 21)
“And We disposed the mountains and the birds to glorify Us with David, and We have been the doer of such things.” (Al-Anbiya, 21: 79)
Muhyiddin ibn Arabi (qs) says after inanimate beings, it is plants that remember Allah (jj) the most. Plants have certain needs like air, water and the sun. Comparably, they are more developed. They absorb certain minerals from the soil and compose them through the power given by the Almighty to produce colorful flowers, leaves and fruits. Because of these functions, plants remember Allah (jj) a little less than inanimate beings.
Then come animals. In terms of their life functions, they are more developed than plants. By the same token, they have greater needs and an increased presence of the ego.
Humans come last. For better or for worse, their potentials are far greater. This is a natural consequence of the fact that they are subject to divine trial. Yet, the ego, dreams and ambitions relentlessly push humans toward neglect.
The Qur’an, in fact, declares:
“Have you not considered that whoever is in the heavens and on the earth, the sun, the moon, the stars, mountains, trees, animals and many of mankind, prostrate to Allah? And for many the punishment has become due.” (Al-Hajj, 22: 18)
How splendidly does this verse illustrate the conditions of the four classes of beings mentioned above! It also shows that there is no being in the universe that does not remember the Lord. Among all beings, it is a portion of humans who are the most neglectful and distant from the Lord, and who remember Him the least.
Another verse states how beings are constantly engaged in dhikr:
“The seven heavens glorify Him; the earth too, and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. Indeed He is all-forbearing, all-forgiving.” (Al-Isra, 17: 44)
Only those who have nurtured a sensitive heart can hear a hum of dhikr in every sound. Like Rumi, who began whirling in rapture after hearing the sounds of dhikr coming from the thuds of a hammer banging inside a jewelry store, these people live every moment enwrapped in the sound of dhikr that reverberates across the universe.
Poet Necip Fazil elegantly depicts the conditions of those, who live within the mysterious world of dhikr.
Those men soar the skies of the heart
While in the pain of crawling in dirt
Each star is a bead on their rosary
But they are last in line during prayer
For the deeds where the ego has crept in
They’re busy atoning, one after another
They’re forever signing that eternal contract
That expires each night and resumes at day
This general dhikr that occurs throughout the universe is beyond letters and sound, and cannot be heard by all ears. Only the competent can hear it. An example is how, in a poem, Yunus Emre enters into an ecstatic conversation with a yellow flower.
These kinds of people, whose hearts are constantly engaged in divine remembrance and for whom dhikr has become part of their nature, reach a point where they detect the Lord’s name in every sound they hear.
The best sound in the sight of Allah (jj), whether with letters or without, is dhikr. Beyond its literal meaning, the term dhikr also has a broader one and has given its name to divine books. The Holy Qur’an refers to both itself and the Torah as dhikr or remembrance.
In line with the divine command ‘Read…in the name of your Lord, who created you!’ all other breaths and sounds gain a special honour through the sound of the Qur’an.
The Prophet (saw) has said:
“Decorate the Qur’an with your voices!” (Ibn Majah, Iqamah, 176)
“Beautify the Qur’an with your voices. For a beautiful voice adds to the beauty of the Qur’an!” (Darimi, Fadailu’l-Qur’an, 34)
“He who does not recite the Qur’an with a nice voice (taghanni) is not one of us.” (Bukhari, Tawhid, 44; Abu Dawud, With, 20). Scholars say the word taghanni refers to a beautiful voice; and have urged those who lack the skill to read the Qur’an as beautifully as they possibly can.
As the Qur’an is the most beautiful of all speech, it is through the Qur’an’s sound that the splendour of the human voice best comes to the fore.
One can get enough of all voices no matter how beautiful they are. Yet, that is never the case with the Qur’an. For hearts that have their share, its sublime melodies offer a breeze from the fragrances of heaven.
The Prophet (saw) has said:
“Allah the Almighty is never more pleased than with a prophet, with a beautiful voice, who recites the Qur’an gracefully, at the top of his voice!” (Bukhari, Fadailu’l-Qur’an, 19; Tawhid, 32; Muslim, Musafirin, 232-234)
The Prophet (saw) also underlines the need to recite the Qur’an in a rhythmic and measured tone (tartil), as well as with a clear elocution and pronunciation (tajwid).
Repentant and dejected souls can find their peace of heart in the cure concealed in the soothing sound of the Qur’an. Those looking for the path of eternal salvation need the guidance of its heavenly language that breathes life into souls.
The ignorant who do not lose their hearts in the Qur’an’s sound, may only know life to the extent of appearance but can never delve into the inner realm of its truths and wisdoms. They spend their entire lives chasing the lusts and pleasures of the world but remain blind to the reason why it exists.
They greedily eat from the feast of the world but do not recognise the real Provider (Al-Razzaq) of that feast.
They bury their loved ones in the grave but live without being aware of the tribulations beneath. They are not versed in the language of the graveyard trees that speak without letters or words.
Even when they get slapped by earthquakes, hurricanes and other catastrophes, they falsely console themselves by calling these ‘natural disasters’, and look for any hole they can seek refuge in.
How bizarre is it that they live on God’s dominion but act like enemies towards Him.
Yet, believers whose hearts are enlightened by the Qur’an, are deep in a constant state of contemplation. The divine words they recite inspire them, in their own unique language, to:
“Remember that you are the servant of Allah and live on His dominion! You are fed by Him! Delve into the wisdom and mysteries of the Qur’an so that you can travel to your Lord with a sound heart!”
Those who lend their hearts to the advices of the Qur’an are always conscious of the fact that above all, they are Allah’s (jj) servants. They are always thankful for what they have and make an effort to turn their fleeting stay on earth into a means of eternal joy.
In that regard, for those able to obtain a share of the Prophet’s (saw) spirituality, the Qur’an speaks the language of both the heavens and the earth, and is a treasure of abundance and inspiration.
The Prophet (saw) and the Holy Qur’an are two sources of light the Almighty has presented to mankind.
Allah’s (jj) attributes fully appear in three beings: the cosmos, the Qur’an and the human being.
The cosmos is the attributes of God in action, while the Qur’an is their appearance in speech. As for the human being, he is the kernel of all divine attributes. Just as it would be dim to imagine a world without human beings, the same goes for human beings without the Qur’an.
The Prophet (saw) has in fact said:
“A person without a bit of Qur’an in his heart is like a derelict home.” (Tirmizi, Fadailu’l-Qur’an, 18; Darimi, Fadailu’l-Qur’an, 1)
The cosmos is a silent Qur’an, while the Qur’an is a vocal cosmos. And as a manifestation of divine mysteries, man is like their essence and kernel. The Qur’an is a miracle of expression, a speech from Al-Haqq, the Real. A heart remote from the truths of the Qur’an is dark, as if it has been soaked in tar. It is without light and thus miserable in both worlds.
Let us mention just a few of the Qur’an’s countless wisdoms:
By presenting the constant flow of divine power and elegance on display in the world outside, the Qur’an awakens man to his inner world. It makes him shiver with a fragile heart before a truly beautiful universe and takes him on a journey towards the love of Allah (jj) and His Messenger (saw).
The Qur’an is the guide for salvation in this world and the next. Therefore, all it takes to adjust our lives in line with divine standards and be taken on a stroll in the gardens of a balanced life of bliss, is to seek shelter in its wisdom.
A magnificent law of balance governs the universe and every particle within. Unless a person seizes the Qur’an, he will lose his own balance, downgrade his inner value and ultimately tumble down into the valley of demise. That is because what gives measure and balance to man’s body and soul is nothing but the Qur’an itself.
For a man of heart, the Qur’an is a profound ocean of contemplation. Every man of thought must reflect on the divine art on display in space and time, and perfect his soul by reflecting on the Qur’an’s wisdom-filled parables. It is through this that the Qur’an shines forth its own mercy.
Again, it is a mystery exclusive to the Qur’an that it lays bare the maps of thousands and thousands of realms, and offers the eye glimpses from the horizons of the unseen (ghayb).
The Holy Qur’an is a collection of advices that invite to the right and the good. It instructs man to commit to a life of worship and knowledge, and through these, reach the eternal joy of the hereafter. Yet, this is of such a nature that truly understanding what this means can only be through a foresight given by Allah (jj).
The Qur’an invites all humankind to the true path; and as a living Qur’an through his conduct, the Prophet (saw) is the guide who takes human beings there. The Prophet (saw) is like a pharmacy that offers the only cure for mankind’s ignorance and denial. Thus, until the final hour, every single person all the way up to the last is obliged to become part of the Mohammedan nation. Some of them have accepted his call, and are referred to as the nation of acceptance (ummah ijabah); and these are his true followers. Others are known as the nation of denial (ummah ghayr ijabah).
The peace and happiness of entire humankind hinge on personalizing the emotions of the Qur’an, entering its climate of inspiration, putting its teachings into practice and embodying its morals. A life distant from the Qur’an is an eternity forced into suicide.
Only the Qur’an effectively and convincingly resolves the most intricate enigmas such as the spirit, life, death, resurrection, the afterlife and eternity that baffle the human mind.
As a manifestation of the Almighty’s eternal knowledge and speech, the Qur’an has an impeccable harmony, and exerts an unequalled strength in assuring the heart and putting the mind at peace. History is also witness to the fact that each prophet, who is like a candle on the lit path of divine call, has confirmed the message of all prophets to come before him. Philosophers, on the other hand, have always been quick to disclaim their predecessors, as they are lost in the dead ends of reasons and the whirls of their deviant theories. Natural sciences, which throughout history have tried to grasp the eternal meaning of life and the universe through the limited scope of human reason, have also swum in a pile of contradictions.
Thus, the hearts of believers molded by the Qur’an become treasures of divine truths. Yet, those who subscribe to the ideas philosophers have offered through their inept understandings, are poor souls who, while looking for the path to eternity, only end up fumbling in the dark.
To live, therefore, is to live in the gardens of the Qur’an’s truth.
The Prophet (saw) once said:
“Hearts become rusty just like steel.”
“Then, what is its varnish?” asked the companions. The Prophet (saw) replied:
“Frequently reciting the book of Allah and constantly remembering Him.” (Ali al-Muttaqi, Kanzu’l-Ummal, II, 214)
He has also said:
“Give your eyes their share of worship!”
“What is their share of worship, Messenger of Allah?” the companions inquired.
“To look at the Scripture, reflect on its content and take lessons from its fine wisdoms.” (Suyuti, Al-Jamiu’s-Saghir, I, 39)
The Almighty says frequent reciters of the Qur’an will head the list of His fortunate servants, who will make eternal gains. The Qur’an declares:
“Indeed those who recite the Book of Allah, maintain the prayer, and spend out of what We have provided them, secretly and openly, can expect a profit that will never go bankrupt. So that He may pay them their reward in full and enhance them out of His grace. Indeed He is all-forgiving, all-appreciative.” (Al-Fatir, 35: 29-30)
“Not all are alike. Among the People of the Book is an upright nation. They recite Allah’s signs in the times of night and prostrate.” (Al-i Imran, 3: 113)
That is because reciting the Qur’an regularly increases faith. In fact, another verse states:
“The faithful are only those whose hearts tremble with awe when Allah is mentioned, and when His verse are recited to them, they increase their faith, and who put their trust in their Lord.” (Al-Anfal, 8: 2)
Of all deeds of worship, reciting the Qur’an is undoubtedly one of the most rewarding. It is, therefore, our duty to recite it as beautifully as we can. The Almighty states:
“…and recite the Qur’an in a measured tone.” (Al-Muzzammil, 73: 4)
Just as important is to listen to the Qur’an in silence when recited. Such that while reading the Qur’an is advisory (sunnah), listening to it is compulsory (fard). The Qur’an says:
“When the Qur’an is recited, listen to it and be silent, so that perhaps you will receive mercy.” (Al-A’raf, 7: 204)
While reciting the Qur’an both during ritual prayer and outside of it, one must block out all other sounds and focus, so that he may thoroughly understand its meanings, benefit from its advices and regulate his behavior accordingly.
Silence is a sign of being attentive, while being attentive is a sign of prudence. In turn, prudence is a sign of proper faith and conduct, while proper faith and conduct are means to draw divine blessings and mercy.
The Prophet (saw) enjoyed listening to someone else recite the Qur’an. At times, he would ask Ibn Masud (ra) to read, and he would take much spiritual delight from it. Once, while listening to Ibn Masud (ra) recite, his eyes teared up.
Ibn Masud (ra) recounts the time:
“The Messenger of Allah (saw) once commanded me to recite a bit of Qur’an. I said:
‘How can I recite the Qur’an to you, Messenger of Allah, when the Qur’an has been revealed to you?’
‘Still’, he said, ‘I like hearing it from others.’
So, I began reciting, until I reached the verse:
“So how will it be when We bring from every nation a witness and call you, (Muhammed) as witness against these people?” (Al-Nisa, 4: 41)
“That will do for now!”, the Prophet (saw) said. And when I looked up, I saw tears rolling down his eyes. (Bukhari, Fadailu’l-Qur’an, 32; Muslim, Musafirin, 247)
One night, Usayd ibn Hudayr (ra) was reciting chapter Al-Baqarah or Al-Kahf in a sweet and measured tone.
His horse was tied-up, standing next to him. Then suddenly, the horse reared up. He paused reading and it calmed down. Usayd then resumed reading only for the horse to rear up once again. Usayd stopped once more, and the horse settled down. Moments later, he resumed but the horse, yet again, became fidgety. So, Usayd stopped reading altogether. His son Yahya was sleeping nearby, and he pulled him closer towards himself, fearing the horse may trample the child. Usayd then looked up and noticed what looked like lanterns in the sky inside a fog that resembled a white cloud. The next morning, he explained what had happened to the Prophet (saw), who said:
“Keep on reading, son of Hudayr…keep on reading!”
“I was afraid, Messenger of Allah, that the horse would trample my son, as he was sleeping very close to it. So, I stopped reciting; and then those bright lights rose up and up, and eventually disappeared”, he said.
The Prophet (saw) asked:
“Do you know what those things were that you saw?”
“No, I do not”, he replied.
“They were angels who had come near to hear you recite the Qur’an. If you had continued reading, they would have stayed until dawn…and would have been visible to people leaving their homes for prayer.” (Bukhari, Fadailu’l-Qur’an, 15)
This event indicates that the sound of the Qur’an moves not only angels but also animals. With this being the case, one can only wonder how many of its secrets the Qur’an would reveal to a fine and purified heart.
The words of Umar (ra) offer something else to reflect on:
“I completed reciting chapter Al-Baqarah in twelve years and a sacrificed a camel to thank for it!” (Qurtubi, Tafsir, I, 40). The point is here is that this was not just quick recital of the words. It was recital that sought to grasp the wisdoms, unlock the secrets of the divine words and bring the words alive in action. This is the only proper way to recite and benefit from the Qur’an in the truest sense.
One example of this higher mode of reciting the Qur’an is provided below:
Saint Abu Bakr Warraq had a small son, who was learning the Qur’an from a teacher nearby. One day, he returned from school early; pale and trembling. A surprised Abu Bakr asked:
“What happened? Why did you come home early?”
The little boy, whose heart quivered with the fear of Allah (jj), answered with an expression that resembled an autumn leaf:
“Today, my teacher taught me a verse from the Qur’an; and when I realized what it meant, I became petrified!”
“Which verse?” his father asked.
The little boy then began to recite:
“So, if you disbelieve, how will you endure the day which will turn children gray?” (Al-Muzzammil, 73: 17)
Soon, the boy became ill from fear. Not long after, he was on his deathbed and, eventually, he passed away.
Abu Bakr Warraq was deeply moved by the whole incident. In the days and years that followed, he would frequently visit his son’s grave, and tell himself while weeping:
“Abu Bakr! Just one verse of the Qur’an was enough to cast God’s fear into your son’s heart and take away his spirit! And you have been reading the Qur’an for all these years but you still cannot fear God as much as this child!”
The Qur’an is such a vast ocean of wisdom and mystery that it makes receptive hearts shiver! The below verse beautifully tells us how spiritually infinite the Qur’an is, and how it therefore reflects the infinitude of the Almighty’s knowledge, glory and splendor:
“If all the trees on the earth were pens, and the sea replenished with seven more seas as ink, the words of Allah would not be spent. Indeed, Allah is all-mighty, all-wise.” (Luqman, 31: 27)
Man can take from that sea only what his heart can hold; and this can be no more than what an ant can carry from the sea. In the words of a poet:
I dived into an sea of gems
And took only what I could stock
But what I took was just a drop
While the sea remains chockablock
In short, all that awaits man in this valley is sheer helplessness. The only way to pass through it, is to seek refuge in the grace of Allah (jj).
Its secret is provided by the Prophet (saw):
“He who knows himself, knows his Lord.” (Ajluni, Kashfu’l-Khafa, II, 361)
Rumi (qs) says:
“It is possible to write out the Qur’an with a few pots of ink. But boundless oceans and shoreless seas would not suffice to spell out its secrets!”
Therefore, the true specialists of the Qur’an are those who satisfy their spirits through its recital, put its laws into practice, embody its morals and mature through its wisdoms. As these people are truly alive, once they are dead and buried, the earth will be commanded to keep their corpses intact.
In fact, Mahmud Sami Ramazanoğlu (qs) testifies to how, in Adana, he once saw the grave of a hafiz reopened thirty years after his death to be relocated to make way for a new road. Yet, despite the decades that had passed, not only had his corpse remained intact, even his shroud was crystal clean.
Like all those before him, the Prophet (saw) was tasked with the duty of reciting the book of Allah (jj) and conveying it to the people. In one hadith, he says:
“The best of you is he who learns the Qur’an and teaches it.” (Bukhari. Fadailu’l-Qur’an, 21)
The Qur’an is a divine word that is the Almighty’s greatest gift to humankind. In that regard, the Prophet (saw) has said:
“The supremacy of Allah’s word over the words of his creation is like the supremacy Allah over His servants.” (Darimi, Fadailu’l-Qur’an, 6)
In other words, compared to the words of humans, the Holy Qur’an is incomparably boundless and infinite. Yet, it is necessary to recite it with an alert heart. The Qur’an opens itself up only on account of the heart’s spiritual condition.
The Prophet (saw) has said:
“A believer who recites the Qur’an is like an orange. It smells and tastes good. A believer who does not recite the Qur’an is like a date; it has no smell but it tastes good. A hypocrite who recites the Qur’an is like a basil; it smells good but tastes bitter. A hypocrite who does not recite the Qur’an is like the vine of Sodom; it has no smell and tastes bitter.” (Bukhari, At’imah, 30; Fadailu’l-Qur’an, 17, 36; Muslim, Musafirin, 243).
Another hadith cautions those who recite the Qur’an negligently:
“They read the Qur’an but what they read does not pass beyond their throat!” (Bukhari. Fadailu’l-Qur’an, 21). This means that reading the Qur’an without giving the words due thought, has no spiritual benefit.
Reciting the Qur’an this way can, in fact, drag one into hellfire. The Almighty warns reciters of this type:
“Do they not contemplate the Qur’an, or are there locks on their hearts?” (Muhammed, 47: 24)
Servants with a deep heart and sensitive thought cannot avoid but take heed of this warning. To think that when the below verse was revealed:
“Our Lord, You did not create this aimlessly; You are exalted from such a thing…protect us from the punishment of the fire!” (Al-i Imran, 3: 191), the Prophet (saw) shed so many pearls of tears that they would have made the stars in the skies envious.
Ata ibn Abi Rabah (ra) who saw many of the Prophet’s (saw) companions, recounts:
“I once asked Aisha (ra) about an action of the Prophet’s (saw) she admired most.
‘Did he ever do anything that was not admirable?’ she said. ‘But there was one night, when he came to my bed, laid down a bit and said, ‘Allow me to get up and worship my Lord for a while.’
I said, ‘Honestly, I would love to spend time with you but I would love it more for you to do what you wished’.
He then got up to take wudu. And as he stood to pray, he began to weep. He wept so much that his chest quickly became bathed in tears. He kept on weeping as he bowed, and again as he prostrated. And he wept some more as he raised his forehead from the ground. This continued all the way until Bilal (ra) called out the adhan for the dawn prayer. Bilal also noticed that the Prophet (saw) had cried and he could not help but ask:
‘Why do you cry this much, Messenger of Allah, when all your past and future sins have already been forgiven?’
‘Should I not be servant who properly thanks his Lord?’ he replied. ‘By the name of Allah, I received such a revelation tonight, that shame on those who read it without thinking it over.’ He then went on to recite:
“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding…who remember Allah while standing, sitting or lying on their sides and give thought to the creation of the heavens and the earth, saying, ‘Our Lord, You did not create this aimlessly; You are exalted from such a thing…protect us from the punishment of the fire!’” (Al-i Imran, 3: 190-191) (Ibn Hibban, II, 386)
The tears believers shed from the fear of Allah (jj) are the gems of fleeting nights, stars of the dark grave and dews of the gardens of paradise. May the Almighty protect us all from hearts insensitive and eyes tearless to the wisdoms and mysteries of the Qur’an.
Thus, we must not make do with simply reading the Qur’an. We should rather look to embody its morals and put its teachings into practice. This is where the true benefit of the Qur’an lies. This was the approach Prophet (saw) taught his companions and, by the same token, us.
Abu Abdurrahman Al-Sulami explains:
“There was a companion of the Prophet (saw) who used to teach us the Qur’an. He once told us:
‘We used to learn ten verses from our Messenger (saw); and we would not move on to the next ten until we thoroughly ingested the information and deeds they conveyed. The Messenger of Allah (saw) would teach us knowledge and practice together.’” (Ibn Hanbal, V, 410; Haythami, I, 165)
Rumi (qs) says:
The Holy Qur’an is the mindsets and conduct of prophets come to life. If you recite and practice it with focus, count yourself among those who have met prophets! The more you read the parables of the prophets, the tighter the cage of your skin will become for the bird that is your spirit.”
It was only thanks to this that we were able to break free. And if you want to fly out of your cage, there is no other way than through God’s oneness!”
Our Lord! Do not separate our hearts from the light of the Qur’an and the love of Your Beloved (saw)!
. See, Al-Anbiya, 79.
. See, Saba, 10.
. Dhikr, or remembrance of Allah (jj), comes in two forms:
Involuntary dhikr: This is the dhikr that beings do automatically. The lifespans of plants and animals depend on this dhikr; it is virtually like their breath of life. The moment they run out of dhikr, is the moment their lives come to an end.
Voluntary dhikr: This is the dhikr human beings do willingly.