Truly: all who surrender their whole being to God, and do good, shall have their reward with their Sustainer, these need have no fear, neither shall they grieve.
Who has submitted their whole being to God?
Showing posts with label quran. Show all posts
Showing posts with label quran. Show all posts
Friday, February 11, 2011
Wednesday, August 4, 2010
Spring of Quran
(Originally written last year for IslamicInsights.com)
In the month of Ramadan, Muslims the world over devote more time to reciting Qur'an. The Prophet (peace be upon him and his progeny) said, "Everything has a springtime, and the springtime of the Qur'an is the month of Ramadan," and "Whoever recites a verse from the Qur'an (in the month of Ramadan) will receive a similar reward as the one who recites the entire Qur'an in other months." Perhaps in zealousness for reward, or from misunderstanding of the saying about reciting the Qur'an, often during this month and even at all times, many Muslims have sadly adopted a practice of hastened recitation without understanding.
One example is the form of Taraweeh prayers in many Sunni communities today – the community is so focused on achieving a certain quantity of recitation in their prayers, one-thirtieth each evening, that they may be tempted to rush through the recitation without any reflection or understanding. The origins of dividing the Qur'an into 30 parts and reciting one part each night in the month of Ramadan is in some writings attributed to Uthman for the purpose of use in the taraweeh prayers. The goal of reciting the whole Qur'an in the month of Ramadan is admirable, but not at the expense of quality over quantity.
The purposes of Qur'an might be described as to remove rust from our hearts, to guide us, to purify us, and to educate us. While there is reward in reciting the Qur'an even without understanding, the true benefit of such a recitation is extremely limited and completely leaves aside the benefits of the Holy Book as a reformer and guider for one's soul.
"A book We have sent down to you, blessed, that men possessed of mind may ponder its signs and so remember." (38:29)
"What, do they not ponder the Qur'an? Or is it that there are locks upon their hearts?" (47:24)
Qur'an recitation should really be slow, contemplative, and reflective. A person hearing, reading, or reciting the Qur'an should be engaged with the text: they should have an emotional response and a rational response to its words, not just a response to the voice of the reciter. The Fourth Imam (peace be upon him), "The Qur'anic verses are treasures of knowledge, and whenever a treasure is opened, you have to see what lies therein. Ponder over the verses of the Qur'an, and learn from them, for they are the best of lessons."
The aim of the many deeds we perform in the month of Ramadan is not reward as much as it is reform or purification. In the springtime of the Qur'an, it should be flowering in our hearts, in order to bear fruit. This cannot be accomplished if the meanings of the words never enter our hearts and minds in the first place, nor if the meanings are not allowed to linger with us, occupying our attention beyond a few passing moments. Understanding the Qur'an can be achieved by reading through translation if needed, reading slowly, and in as small a quantity as necessary to allow the time for processing, responding, and applying what one has read. One verse of Qur'an in translation that is understood and taken to heart and used to reform a person may be of more value than a lifetime of chanting the sacred Arabic text but knowing it only as sound.
Most mosque functions rightly begin with recitation of Qur'an, but sadly, we often find that for many of the reciters and listeners, it is only a beautiful noise and an honored ritual. It is a shell of Qur'an that falls like dried leaves rather than taking root in the hearts. Perhaps if there are people in the audience who do not understand the Qur'anic Arabic, a recitation of Qur'an should never be concluded without a translation, so that understanding might bless the hearts of the congregants. Indeed, perhaps the aforementioned saying of the Prophet – "Whoever recites a verse from the Qur'an (in the month of Ramadan) will receive a similar reward as the one who recites the entire Qur'an in other months." – was really meant to make us focus on each verse more slowly and more contemplatively in this month, not to recite more for more's sake. If that means that fewer verses are recited as a result, then so be it. If that means that the whole Qur'an is not read in the month of Ramadan, but only a portion, there is no sin in that. Is it not better for a community of believers to come together and reflect on the Qur'an than to merely parrot it?
I'm not an expert when it comes to Qur'an reciters, but here is my favorite Surah Yaseen recitation - with transliteration and translation.
In the month of Ramadan, Muslims the world over devote more time to reciting Qur'an. The Prophet (peace be upon him and his progeny) said, "Everything has a springtime, and the springtime of the Qur'an is the month of Ramadan," and "Whoever recites a verse from the Qur'an (in the month of Ramadan) will receive a similar reward as the one who recites the entire Qur'an in other months." Perhaps in zealousness for reward, or from misunderstanding of the saying about reciting the Qur'an, often during this month and even at all times, many Muslims have sadly adopted a practice of hastened recitation without understanding.
One example is the form of Taraweeh prayers in many Sunni communities today – the community is so focused on achieving a certain quantity of recitation in their prayers, one-thirtieth each evening, that they may be tempted to rush through the recitation without any reflection or understanding. The origins of dividing the Qur'an into 30 parts and reciting one part each night in the month of Ramadan is in some writings attributed to Uthman for the purpose of use in the taraweeh prayers. The goal of reciting the whole Qur'an in the month of Ramadan is admirable, but not at the expense of quality over quantity.
The purposes of Qur'an might be described as to remove rust from our hearts, to guide us, to purify us, and to educate us. While there is reward in reciting the Qur'an even without understanding, the true benefit of such a recitation is extremely limited and completely leaves aside the benefits of the Holy Book as a reformer and guider for one's soul.
"A book We have sent down to you, blessed, that men possessed of mind may ponder its signs and so remember." (38:29)
"What, do they not ponder the Qur'an? Or is it that there are locks upon their hearts?" (47:24)
Qur'an recitation should really be slow, contemplative, and reflective. A person hearing, reading, or reciting the Qur'an should be engaged with the text: they should have an emotional response and a rational response to its words, not just a response to the voice of the reciter. The Fourth Imam (peace be upon him), "The Qur'anic verses are treasures of knowledge, and whenever a treasure is opened, you have to see what lies therein. Ponder over the verses of the Qur'an, and learn from them, for they are the best of lessons."
The aim of the many deeds we perform in the month of Ramadan is not reward as much as it is reform or purification. In the springtime of the Qur'an, it should be flowering in our hearts, in order to bear fruit. This cannot be accomplished if the meanings of the words never enter our hearts and minds in the first place, nor if the meanings are not allowed to linger with us, occupying our attention beyond a few passing moments. Understanding the Qur'an can be achieved by reading through translation if needed, reading slowly, and in as small a quantity as necessary to allow the time for processing, responding, and applying what one has read. One verse of Qur'an in translation that is understood and taken to heart and used to reform a person may be of more value than a lifetime of chanting the sacred Arabic text but knowing it only as sound.
Most mosque functions rightly begin with recitation of Qur'an, but sadly, we often find that for many of the reciters and listeners, it is only a beautiful noise and an honored ritual. It is a shell of Qur'an that falls like dried leaves rather than taking root in the hearts. Perhaps if there are people in the audience who do not understand the Qur'anic Arabic, a recitation of Qur'an should never be concluded without a translation, so that understanding might bless the hearts of the congregants. Indeed, perhaps the aforementioned saying of the Prophet – "Whoever recites a verse from the Qur'an (in the month of Ramadan) will receive a similar reward as the one who recites the entire Qur'an in other months." – was really meant to make us focus on each verse more slowly and more contemplatively in this month, not to recite more for more's sake. If that means that fewer verses are recited as a result, then so be it. If that means that the whole Qur'an is not read in the month of Ramadan, but only a portion, there is no sin in that. Is it not better for a community of believers to come together and reflect on the Qur'an than to merely parrot it?
I'm not an expert when it comes to Qur'an reciters, but here is my favorite Surah Yaseen recitation - with transliteration and translation.
Saturday, September 12, 2009
Laylatul Qadr Qur'an
I like this recitation - it is clear and beautiful to me.
Recommended for reciting on Laylatul Qadr:
Surah Qadr (short Surah, recommended to recite many times)
Surah 44 - The Smoke
Surah 30 - The Romans
Surah 29 - The Spider
Surah 36 - YaSin (Recommended to recite 3 times - here with transliteration - follow along if you wish, insha'allah)
As an aside, I decided the main focus of my prayers, aside from asking for the well-being of my family and loved ones, is simply for contentment in all occasions. I pray for increased gratitude to Allah swt, guidance and forgiveness for those who seek them, blessings on the Prophet (saw) and the Ahlulbayt (sa), good of this world and Hereafter for all believers in all times and places.
Recommended for reciting on Laylatul Qadr:
Surah Qadr (short Surah, recommended to recite many times)
Surah 44 - The Smoke
Surah 30 - The Romans
Surah 29 - The Spider
Surah 36 - YaSin (Recommended to recite 3 times - here with transliteration - follow along if you wish, insha'allah)
As an aside, I decided the main focus of my prayers, aside from asking for the well-being of my family and loved ones, is simply for contentment in all occasions. I pray for increased gratitude to Allah swt, guidance and forgiveness for those who seek them, blessings on the Prophet (saw) and the Ahlulbayt (sa), good of this world and Hereafter for all believers in all times and places.
Saturday, March 7, 2009
Eid e Zahra Mubarak
Surah Tawba: Verse 36
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَاتِلُونَكُمْ كَآفَّةً وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ {36
“Verily the number of months with Allah is twelve months in Allah's Book (since) the day He created the heavens and earth. Of these four are sacred. That is the established religion, so be not unjust therein to yourselves” (9:36).
[Tafsir]
Mohammad bin Ibrahim Al-No'maani narrated from Ali bin Husain, from Mohammad bin Yahya Al-Attar, from Mohammad bin Husain Al-Raazi, from Mohammad bin Ali Al-Koufi, from Ibrahim bin Mohammad bin Yusuf, from Mohammad bin Isa, from Abdil Razzaq, from Mohammad bin Sinaan, from Fudhail Al-Rassan, from Abi Hamza Al-Thomali, who said:
I was with Imam Baqir (as) one day.
After people left, he (the Imam as) said to me:
O Aba Hamza! The rising of our Qa'em (as) is one of the imperative matters of Allah that will not be changed. Therefore, those who meet Allah, doubting that which I am about to say, will meet Him as disbelievers who deny Him.
Then Imam (as) added:
May I sacrifice my father and mother for the one whose name is my name, whose title is my title, and who is the seventh Imam after me.
May I sacrifice my father for the one who will fill the earth with justice and equity after it will be filled with inequity and oppression.
O Aba Hamza! Paradise is forbidden for those who meet him but do not submit to him the same way they submitted to Mohammad (S) and Ali (as). Their abode shall be Hell, and how terrible is the abode of the oppressors!
Praise be to Allah that the following verse is a more clear and enlightening argument (about the Qa'em as) for those whom Allah has guided and upon whom He has bestowed His Beneficence. Allah says, “verily the number of months with Allah is twelve months in Allah's Book (since) the day He created the heavens and earth. Of these four are sacred. That is the established religion, so be not unjust therein to yourselves” (9:36).
However, simply knowing the names of the months like Muharram and Safar cannot be “the established religion” because even the Jews, Christians, Zoroastrians, and the rest of mankind from among our followers and enemies know the names of the months also.
The “twelve months” mentioned in this verse refer only to the (twelve) Imams who rise with the religion of Allah. The “sacred” one (in this verse) refers to the name of the Commander of the Believers, Ali (as), for whom Allah derived a name from His own name, Ali, just like He (derived the name) of the Messenger of Allah (S) from His name, Mahmoud. Furthermore, three of Ali's sons share the same name (as the Commander of the Believers as): Ali bin Husain, Ali bin Musa, and Ali bin Mohammad (as). Therefore, this name (Ali), which is derived from the name of Allah, is “sacred” through the sacredness of Allah. May Allah's blessings be on Mohammad and his honorable family.
Al-Ghaibah by No'maani 43
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَاتِلُونَكُمْ كَآفَّةً وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ {36
“Verily the number of months with Allah is twelve months in Allah's Book (since) the day He created the heavens and earth. Of these four are sacred. That is the established religion, so be not unjust therein to yourselves” (9:36).
[Tafsir]
Mohammad bin Ibrahim Al-No'maani narrated from Ali bin Husain, from Mohammad bin Yahya Al-Attar, from Mohammad bin Husain Al-Raazi, from Mohammad bin Ali Al-Koufi, from Ibrahim bin Mohammad bin Yusuf, from Mohammad bin Isa, from Abdil Razzaq, from Mohammad bin Sinaan, from Fudhail Al-Rassan, from Abi Hamza Al-Thomali, who said:
I was with Imam Baqir (as) one day.
After people left, he (the Imam as) said to me:
O Aba Hamza! The rising of our Qa'em (as) is one of the imperative matters of Allah that will not be changed. Therefore, those who meet Allah, doubting that which I am about to say, will meet Him as disbelievers who deny Him.
Then Imam (as) added:
May I sacrifice my father and mother for the one whose name is my name, whose title is my title, and who is the seventh Imam after me.
May I sacrifice my father for the one who will fill the earth with justice and equity after it will be filled with inequity and oppression.
O Aba Hamza! Paradise is forbidden for those who meet him but do not submit to him the same way they submitted to Mohammad (S) and Ali (as). Their abode shall be Hell, and how terrible is the abode of the oppressors!
Praise be to Allah that the following verse is a more clear and enlightening argument (about the Qa'em as) for those whom Allah has guided and upon whom He has bestowed His Beneficence. Allah says, “verily the number of months with Allah is twelve months in Allah's Book (since) the day He created the heavens and earth. Of these four are sacred. That is the established religion, so be not unjust therein to yourselves” (9:36).
However, simply knowing the names of the months like Muharram and Safar cannot be “the established religion” because even the Jews, Christians, Zoroastrians, and the rest of mankind from among our followers and enemies know the names of the months also.
The “twelve months” mentioned in this verse refer only to the (twelve) Imams who rise with the religion of Allah. The “sacred” one (in this verse) refers to the name of the Commander of the Believers, Ali (as), for whom Allah derived a name from His own name, Ali, just like He (derived the name) of the Messenger of Allah (S) from His name, Mahmoud. Furthermore, three of Ali's sons share the same name (as the Commander of the Believers as): Ali bin Husain, Ali bin Musa, and Ali bin Mohammad (as). Therefore, this name (Ali), which is derived from the name of Allah, is “sacred” through the sacredness of Allah. May Allah's blessings be on Mohammad and his honorable family.
Al-Ghaibah by No'maani 43
Saturday, February 28, 2009
A verse that doesn't apply until the return of Imam (as,ajtf)
وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّه فَإِنِ انتَهَوْاْ فَإِنَّ اللّهَ بِمَا يَعْمَلُونَ بَصِيرٌ {39}
“And fight them till there be no mischief; and the religion is wholly Allah’s” (8:39)
Shaykh Al-Kulayni narrated from Ali bin Ibrahim, from his father, from bn Abi Umair, from Omar bin Odhaina, from Mohammad bin Muslim, who said:
I asked Imam Baqir (as) about the verse, “And fight them till there be no mischief; and the religion is wholly Allah’s” (8:39)
The Imam (as) replied:
The Ta’weel of this verse does not apply yet. The Messenger of Allah (S) allowed people to stop fighting because of his circumstances and those of the people. However, if this verse had applied to him, he would not have allowed them to stop (fighting) until everyone believed in monothism and polytheism was destroyed.
Al Kafi 8:201
Ayyashi narrated through his Isnaad from Zorara, from Imam Sadiq (as), who said:
My father was asked about the verse, “And fight them till there be no mischief; and the religion is wholly Allah’s” (8:39).
He replied:
The Ta’weel of this verse does not apply yet. Those who see the rising of our Qa’em (as) will see the Ta’weel of this verse. The religion of Mohammad (S) will prevail everywhere and there will not be any polytheism on the land, just as Allah says. (Tafseer Al-Ayyashi 2:55, Tafseer Majma’ Al-Bayaan 4:543)
“And fight them till there be no mischief; and the religion is wholly Allah’s” (8:39)
Shaykh Al-Kulayni narrated from Ali bin Ibrahim, from his father, from bn Abi Umair, from Omar bin Odhaina, from Mohammad bin Muslim, who said:
I asked Imam Baqir (as) about the verse, “And fight them till there be no mischief; and the religion is wholly Allah’s” (8:39)
The Imam (as) replied:
The Ta’weel of this verse does not apply yet. The Messenger of Allah (S) allowed people to stop fighting because of his circumstances and those of the people. However, if this verse had applied to him, he would not have allowed them to stop (fighting) until everyone believed in monothism and polytheism was destroyed.
Al Kafi 8:201
Ayyashi narrated through his Isnaad from Zorara, from Imam Sadiq (as), who said:
My father was asked about the verse, “And fight them till there be no mischief; and the religion is wholly Allah’s” (8:39).
He replied:
The Ta’weel of this verse does not apply yet. Those who see the rising of our Qa’em (as) will see the Ta’weel of this verse. The religion of Mohammad (S) will prevail everywhere and there will not be any polytheism on the land, just as Allah says. (Tafseer Al-Ayyashi 2:55, Tafseer Majma’ Al-Bayaan 4:543)
Sunday, February 15, 2009
Subscribe to:
Posts (Atom)