Tag: khurram murad

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On the Path to God

path in nature

When goals are desirable, the process of aspiring to, working towards and achieving them also become desirable.

The path to God is only illuminated when a person recognizes the central place of God in his life and strives to develop his self accordingly. The Messenger of God (peace be upon him) said:

“If someone wants to know what position he enjoys in the eyes of God, he has only to look at what place he gives to God (in his heart and life).” (Al-Hakim)

The term nearest in meaning to self-development in the Qur’anic vocabulary is tazkiyah. Tazkiyah means purification and refers to the cleansing of the human self from all that is unwholesome, undesirable and unwelcome.

It also refers to the nurturing and strengthening of all the qualities within the human self that are essential for growth and development, for blossoming and flowering.

The Goal in Life

Success and happiness in this world and the Hereafter depend on tazkiyah, the purification and nurturing of our personality. The Qur’an states that true success is only reserved for those who seek to purify themselves:

Successful indeed is the one who purifies his whole self. (Ash-Shams 91:9)

Our personality comprises not only the physical body but also the mind and the heart, feelings and attitudes, character and behaviour. Proper nurturing and development of these elements of the personality will achieve desirable goals. When goals are desirable, the process of aspiring to, working towards and achieving them also become desirable.

This is part of human nature. It is critical, therefore, that we recognize and understand the true nature of our ultimate goal in life.

For the believer, the most coveted goal in life is to seek the good pleasure of Allah and Janna or Paradise. Our Creator has set this goal for us: “And surely Paradise – it is the goal” (An-Nazi`at 79:41); “Indeed the Next abode – it is truly the life!” (Al-`Ankabut 29:64); “The companions of Paradise – they are the triumphant ones” (Al-Hashr 59:20).

Way to Paradise

Know, however, that attaining the pleasure of Allah takes precedence over seeking Jannah but the two are closely connected. Paradise can only be attained through seeking Allah’s pleasure, and when Allah’s pleasure is gained, we will indeed be granted Paradise. Reflect upon the following two verses in the Qur’an:

And there is a kind of person who would willingly give up personal interests, seeking Allah’s pleasure; and God is Most Compassionate towards His servants. (Al-Baqarah 2:207)

Indeed Allah has purchased from the Believers their lives and their possessions, promising them Paradise, in return. (At-Tawbah 9:111)

The alternative to attaining Paradise in the Hereafter is to be placed in Jahannam or Hellfire and to receive its punishments. The Quran states: “But in the life to come: (it is either) severe suffering, or God’s forgiveness and His goodly acceptance.” (Al-Hadid 57:20). What is it that makes a person deserving of such a suffering?

The answer is to be found in the second part of the same verse: “for the life of this world is nothing but an enjoyment of self-delusion” (Al-Hadid 57:20). Jahannam therefore, is for those who seek as their ultimate goal in life, not the pleasure of Allah or Paradise, but the enjoyment of worldly gains.

The pursuit of worldly gain is but a mirage. All worldly gains are left behind when you die. All that is on earth is bound to perish while Allah and His good favour will remain forever. It is for this reason that the Qur’an advises:

Vie with one another in seeking to attain to your Sustainer’s forgiveness; and to a Paradise as vast as the heavens and the earth, which has been readied for those who have attained to faith in God and His messengers: such is the bounty of Allah which He grants unto whomever He wills -for Allah is limitless in His great bounty. (Al-Hadid 57:21)

All your efforts in this world should therefore be focused only on seeking Paradise. It is the promise of the Almighty that:

You will only be rewarded fully for all your good deeds on the Day of Resurrection, and (on that Day) whoever will be drawn away from Hellfire, and admitted into Paradise, will indeed have triumphed. (Aal `Imran 3:185)

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The article is excepted from the author’s book “In the Early Hours: Reflections on Spiritual and Self-Development”.

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Make Your Way to Jannah

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Islam is a state of becoming not a state of being. Each day strive to improve and better yourself, and you will.

The first step in self development is to concentrate single-mindedly on Paradise. Indeed, the one who is unsure of his destiny in life, torn between this world and the Next, like one standing with his feet in two separate boats, will be thrown off balance.

Many of the difficulties that we face are due to this lack of commitment and inability to focus on the real and ultimate goal. If you can keep your focus on Jannah, then everything else will be possible.

Journey to the True Goal

The selection of the ultimate goal of Paradise must be made consciously and may involve an absolute break with the past. To choose this new goal as the ultimate goal in one’s life is in fact to choose a new life, to begin a new journey.

Embark on this new journey by refreshing your wudu’ (ablution) and offering two rak`ahs (units) of salah or prayer reminding yourself of all the punishment of Hellfire you have just resolved to avoid at all costs and all the rewards of Paradise that you will strive to achieve.

Remind yourself also of the important stations and landmarks on the journey; imagine death as near; imagine the moment when the Angel of Death will declare, ’your time is over, now you must follow me’; imagine that moment when you will be made to stand in the presence of Allah, Most High, so that the final judgment of life may be passed on you and imagine the consequences of that judgment.

When you have completed the two rak`ahs then resolve once more that all efforts will be directed towards achieving Paradise, beseech Allah and pray with humility:

‘O Allah, I ask for Your mercy and whatever brings me closer to it, in word and deed.’

‘O Allah, I ask for a faith that will never vanish, a blessing that will never diminish, a pleasure that will never abate, and the most elevated position in Paradise distinguished by the Companionship of Your Messenger, Muhammad.’

While improvement in your habits and actions is a life-long process, the desire to achieve it can thus be sparked in a moment. This desire will provide the momentum for attaining your goal – the good pleasure of Allah and Paradise.

Your Mission

Having taken the fast step and resolved to attain Paradise, you may ask yourself, ‘what does Allah require from me in order for me to succeed?’

What Allah requires of you, in Qur’anic vocabulary, is for you to be a mu’min (believer) and mujahid (striver). A mu’min is one who is true and firm in his faith in God. A mujahid is one who strives his utmost, with all the means at his disposal, to gain God’s pleasure.

If you are a mu’min and a mujahid, Allah (the Most Exalted in Power and yet the Most Compassionate) will assist you to rise to higher stations both in this world and in the Hereafter. Allah has promised this to those who possess the qualities of iman (faith) and the active resolve for jihad or struggle. The Qur’an states:

The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones.(Al-Hujurat 49:15)

You now have a mission: to become a mu’min and mujahid. As you embark upon this mission you may come to feel that your knowledge of Islam is somewhat limited or perhaps that you are unable to attain those heights of submission and purification that you desire or others expect of you. This is only natural.

You must not, however, allow these feelings of personal shortcomings to undermine your efforts to practice Islam. Remember that Islam is a state of becoming not a state of being. Each day you must strive to improve and better yourself – and you will improve.

Gradually

Tazkiyah (purification) or this new program for self-improvement that you now find yourself in, is a process that unfolds itself step by step. You cannot expect to change all at once. This is against the laws of nature.

The Prophet (peace be upon him) was always aware of this when he was dealing with his Companions. Whenever someone embraced Islam, the Prophet would not ask that person to do everything immediately. Instead, he would teach and expect that person to start fulfilling his obligations only as much as he could bear at a time. This gradual process of change is also clearly reflected in the manner in which the Qur’an was revealed over a period of 23 years.

In all your efforts towards becoming a better Believer, you must bear in mind this principle of gradualism, otherwise you may try to attain the impossible, and when you do not achieve it, you may become frustrated.

At this stage, what matters most is that your bargain with Allah, iman, remains sound and firm. This definition of iman is perhaps a little different from the definition you usually hear. It is, however, a definition that we find in the Qur’an definitely in Surat At-Tawbah 9. Furthermore, attainment of such iman, allows you to be counted among the true and sincere servants in the eyes of your Lord:

Behold, God has bought of the believers their lives and their possessions, promising them Paradise in return, they fight in God’s cause, and slay, and are slain: a promise which in truth He has willed upon Himself in the Tawra, and the Injil, and the Quran. And who could be more faithful to his covenant than God? (At-Tawbah 9:111)

Once you have committed yourself to Allah, all that you have must be spent in His way. This is the ideal. Ideals, however, are always difficult to achieve – and this you must understand and accept.

Ideals are always to be pursued; if they are easily and always achievable, they can hardly remain as ideals. Keeping to your side of the bargain then, is an ideal that you must always seek to maintain.

It is this seeking and this striving to spend all that we have in the way of Allah that is known as jihad and alternatively, in this instance, as tazkiyah.

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The article is excerpted from the author’s In the Early Hours: Reflections on Spiritual and Self-Development.

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True Faith and Personal Responsibility

flower in nature

To be rewarded you must do what is expected of you by Allah by yourself.

As you proceed on your journey along the new path, in quest of the ultimate goal of Paradise, you will encounter difficulties and hardships. These may often seem insurmountable.

Overcoming them may be made easier by a good early grasp of the prerequisites of tazkiyah (purification). These are as follows:

Tazkiyah: Your Personal Responsibility

You must accept that tazkiyah is a highly personal process and that it demands taking personal responsibility for carrying it forward. You can only see the results of tazkiyah through your own realization, your own personal efforts and your own exertions.

No one else can perform tazkiyah for you. No organization, no leader and no teacher can replace your own responsibility. God says:

And no bearer of burdens shall be made to bear another’s burden; and if one weighed down by his load calls upon (another) to help bear carry it nothing thereof may be carried (by that other), even if it be one’s near of kin. (Fatir 35:18)

This sense of personal responsibility is basic to the whole purpose and approach of Islam. Ultimately, we are judged individually for discharging our own responsibilities. If someone else fulfills your obligations, then it should be he that is rewarded, not you. To be rewarded you must do what is expected of you by Allah by yourself:

Whoever strives hard in God’s cause does so only for his own good: for, verily, God does not stand in need of anything in all the worlds! And as for those who attain to faith and do righteous deeds, We shall most certainly efface their bad deeds, and shall most certainly reward them in accordance with the best that they ever did. (Al-`Ankabut 29:6-7)

Some people allow themselves to be dictated by others. The Qur’an states that the weak will say on the Day of Judgment that they were coerced into following the dictates of others, but that Allah will reply that the excuse is not legitimate for the decision to deviate from the Straight Path was their own.

Who set up another god beside Allah: Throw him into a severe penalty. His Companion will say: ‘Our Lord! I did not make him transgress, but he was (himself) far astray.’ He will say: “Dispute not with each other in My Presence: I had already in advance sent you Warning”. (Qaf 50:26-28)

Even Satan will stand up on the Day of Judgment saying: ”I invited you and you responded to me, so don’t blame me, blame yourselves“ (Ibrahim 14:22). Ultimately, then, the blame and the reward will be yours, because the responsibility was yours:

On that Day all people will come forward, cut off from one another, to be shown their deeds. And so, he who shall have done an atom’s weight of good shall behold it; and he who shall have done an atom’s weight of evil, shall behold it. (Az-Zalzalah 99:6-8)

Taking charge of your own affairs may certainly seem a daunting task, but one which you will accomplish with distinction if you appreciate and take advantage of the tremendous human potential that Allah has blessed you with. Allah says in the Qur’an:

Verily, We created man in the best conformation, and thereafter We reduced him to the lowest of the low – excepting only such as attain to faith and do good works: and theirs shall be a reward unending! (At-Tin 95:4-6)

fiqh books-knowledge

To inculcate true faith you must start by acquiring a sound knowledge of Islam

True Success… True Faith

Tazkiyah does not consist simply of ideas, but of life, behavior and conduct. The key to success, according to the Qur’an, lies in having true faith.

To inculcate true faith you must start by acquiring a sound knowledge of Islam through a dedicated study of the Qur’an and Sunnah. You must then translate your knowledge into practice. For this to occur, you need to have firm resolve and determination. This, in turn, will produce righteous conduct.

To aid you in your task, you must seek the company of those who are also striving to please Allah. They will encourage you towards righteousness and correct you when you deviate from the true Path.

Your company also includes your mental and psychological company- the ideas you entertain, the ambitions you nurture, the sensitivities and sensibilities you develop and the books you read.

All of these represent a form of company because they are your companions in solitude.

Genuine Effort

In order to succeed, you must have a deep desire to make a genuine effort to fulfill your obligations as a Muslim:

But as for those who strive hard in Our cause – We shall most certainly guide them onto paths that lead unto Us: for, behold God is indeed with the doers of good. (Al-`Ankabut 29:69)

With desire, of course, come actions. But know that it is not solely the results of your endeavors that count; what matters most is that you made your best effort.

This is a very important point to appreciate because without genuine effort nothing can happen. Those who think that prayer alone can work miracles are not living in a realistic world. Prayers are part of the effort, but prayers are not the whole answer.

If you pray, ”Allah! Guide me and make me good”, it is not going to bring you any benefit unless you are also determined to become good and make an effort towards becoming good.

Once you have done the latter two things, then, of course, prayer will be a source of barakah or divine grace that will further inspire and strengthen your efforts. The initial desire and the ensuing effort to do and become good, is part of the continuing process of self development, a process that may begin at any point in life that you choose and continue till your last breath:

O you who have attained to faith! Be conscious of Allah with all the consciousness that is due to Him, and do not allow, death to overtake you until you have surrendered yourselves unto Him. (Aal `Imran 3:102)

There will never be a point when you will be able to say that you are now a perfect person or that you have achieved your full potential. If at any point you feel so, then be sure that is the starting point of your downfall.

On the other hand, you may find that the greater your desire to fulfill your obligations as a Muslim the more you feel beset or plagued by frustration, despondency and despair in your heart and mind.

All of us, whether young or old, have experienced these diseases, and often just give up. What we should try to remember at such times is that it is the intention and effort that matters, not the result. This effort must be a continuing process:

Be not, then, faint of heart, and grieve not: for you are bound to rise high if you are believers. (Aal ‘Imran 3:139)

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The article is excerpted from the author’s book In the Early Hours: Reflections on Spiritual and Self-Development.

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Willpower between Reliance on God and Self-Confidence

By Khurram Murad

To achieve the ultimate goal in life requires a sustained determination to do so, a willpower that is forever responsive and strong. In Qur’anic terminology this is called iradah. Iradah is basic to all our efforts. Without willing to do something you cannot do anything.

flowers-nature

Self-confidence is borne from the believer’s intimate knowledge and understanding that Allah is ever ready to assist those who strive in His way

Iradah is very different from desire. You always hear people reflecting upon unfulfilled aspirations. One of the main reasons why aspirations and dreams remain unfulfilled is that they are no more than desires which faded to assume the status of iradah.

The Qur’an explains that one of the basic weaknesses in human nature which impedes self-development is the weakness of will. While narrating the story of Adam, Allah informs:

And, indeed, long ago We made Our covenant with Adam; but he forgot and We found no firmness of purpose in him. (Ta-Ha 20:115)

Iradah requires strength and consistency and is indeed the antithesis of doubt, hesitation or lethargy. Once iradah is firmly in place, then you must have no doubts and you must not hesitate.

Now, what purpose should iradah serve? The Qur’an makes it clear that this will power must be a firm resolve to seek the pleasure of Allah because this is the part of the bargain that you must deliver:

And whoever desires (arada) the Life to Come, and strive for it as it ought to be striven for, and are (true) believers withal-they are the ones whose striving finds favour (with God). (Al-Isra’ 17: 19)

Reliance on Allah

Self-confidence is borne from the believer’s intimate knowledge and understanding that Allah is ever ready to assist those who strive and struggle in His way. Self-confidence comes from depending upon Allah and knowing that He is there to help you, protect you and shower His mercies upon you:

So he who gives (in charity) and fears (Allah) and (in all sincerity) testifies to the best- We will indeed make smooth for him the path to Bliss. (Al-Layl 92:5-7)

Self-confidence also emanates from knowing that Allah in His infinite mercy has equipped you with all that you require to undertake the tasks set before you. It is not characteristic of the One that is Most Just and Most Merciful to prepare you for a duel without equipping you with the necessary tools.

Self-confidence is thus borne of total reliance and trust in Allah. It is knowing that at every step of your journey Allah is there assisting you. If you constantly hold yourself back believing that you are weak and incapable and blame your incompetence on minor inadequacies, then you are bound to fail. You must never allow yourself to believe or feel that Allah has treated you unfairly or that He has placed upon you a burden you cannot shoulder for “on no soul does Allah place a burden greater than it can bear”. (Al-Baqarah 2:286)

Likewise, hope is central to your efforts and your success. You must sincerely hope and believe that everything you do to earn the pleasure of Allah will lead you to fulfillment. A superiority complex negates the task of self-development. An inferiority complex is derived from a lack of confidence in Allah and oneself. You should never allow yourself to believe that you cannot fulfill your obligations nor should you despair of the mercy of Allah.

Confidence, hope and determination are all important ingredients for your success:

Those unto whom men said: Lo! the people have gathered against you, therefore fear them. But it only increased them in faith and they cried.. Allah is sufficient for us! Most Excellent is He in Whom we trust! (Aal `Imran 3:173-174)

You must be wary, however, of the kind of self-confidence that causes a person to proclaim himself self-sufficient. Modern concepts of self-sufficiency are indeed an evil form of shirk or polytheism. To ascribe self-sufficiency to one’s self is to assume for oneself an attribute reserved only for Allah.

For the Muslim, self-confidence is wholly dependent upon the trust one places in Allah; it is not an arrogant proclamation of complete independence from Allah. Allah alone is self-Sufficient. All else is reliant upon Him for existence.

The Best Use of Time

Time is not money or gold; it is life and it is limited. You must begin to appreciate every moment of your life and always strive to make the best use of it. With all the demands of worldly life on your time, you will yet need to find time for self-development and maximize its potential.

The better route towards self-development is, of course, to integrate all your efforts into a structured daily life. Imam Al-Ghazali, may God have mercy on him, in his great work, Ihya’ `Ulum Ad-Deen, gives the following advice:

“You should structure your time, arrange your regular devotions and assign to each function a set period of time during which it is given first priority but which it does not overstep. For if you abandon yourself to neglect and purposelessness, as cattle do, and just do anything that may occur to you at any time it happens to occur to you, most of your time will be wasted. Your time is your life, and your life is your capital; it is the basis of your transactions (with God), and the means to attain to everlasting felicity, in the proximity of God the Exalted. Each of your breaths is a priceless jewel, and when it passes away it never returns.”

Remember also that “the deeds most loved by Allah (are those) done regularly, even if they are few.” (Al-Bukhari and Muslim.)

While you must always strive to make the best use of your time, you must always aim for excellence in everything you undertake, whether at school, at home, at work or at play. Indeed, the Prophet has said, “Verily Allah has prescribed ihsan (proficiency and excellence) in all things”. (Muslim.)

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The article is excerpted from the author’s book “In the Early Hours: Reflections on Spiritual and Self-Development”.

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Self-Purification: How & What For?

light-stones

Approached as a comprehensive and all-embracing process, you will find that each part of your life will complement some other part.

The most comprehensive goal for a Muslim is the single-minded desire to attain Paradise. This desire to seek Paradise is a life-long process which can be sparked in a moment- and this desire will provide the means and the momentum to reach the goal.

Your model for self-development is that of the Prophet Muhammad (peace be upon him). In your quest for Paradise, you must personally take charge of your responsibilities, develop the willpower to perform and make a genuine effort to fulfill your obligations, ensure that you make the best use of your time and adopt a balanced approach to life.

All-embracing Process

Islam does not subscribe to the type of asceticism where we purify our hearts and yet remain immersed in political, economic or social corruption. Tazkiyah must encompass our entire life – the privacy of our thoughts as well as their social manifestations in our daily life. Everything must be in conformity with Allah’s will.

This will of God also requires you to seek and maintain a delicate balance between the various obligations that demand your attention; between your obligations to Allah, your obligations towards others and your obligations towards yourself The Prophet advised us against extremism of any kind. It is reported that he said to `Abdullah ibn `Amr:

“Have I heard right that you fast every day and stand in prayer all night?” `Abdullah replied, “Yes, O Messenger of God.” The Prophet said, “Do not do that. Fast, as well as eat and drink. Stand in prayer, as well as sleep. For your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you”. (Bukhari & Muslim)

Unless you approach tazkiyah as an all-embracing process, you will find that your life is compartmentalized, certain parts impeding the development of others. This can only result in a life of disharmony and unhappiness.

Approached as a comprehensive and all-embracing process, however, you will find that each part of your life will complement some other part. This should, God willing, make your struggle on the path to God and Janna, easier and full of grace.

As you struggle to make headway on the path to God, always remember that you have an excellent example before you. This is the example of the Prophet Muhammad (peace be upon him). Often we would like to emulate our sports heroes, our parents, our teachers, our friends or others who attract our attention. For your spiritual development, however, the most beautiful example is that of the Prophet. Allah says in the Qur’an:

You have, indeed, in the Messenger of God an excellent exemplar, whoever places his hopes in God and the Final Days and who remembers Allah much. (Al-Ahzab 33: 21)

The Ultimate Goal

The decision to purify and develop yourself requires that you clearly define the path and consider the ways and means to achieve Paradise. This whole process will not only purify your heart, but also affect your entire life and the will of Allah will become so much easier for you to follow.

Following the Divine Will is, of course, tazkiyah itself, soon, all your efforts will be directed towards the ultimate goal – the pleasure of Allah and Paradise:

Know that every sin can be effaced through forgiveness, and forgiveness is a sure way to Paradise. As you strive to better yourself, then, simultaneously and continuously pray for forgiveness for all your shortcomings. God says: And whoever repents and believes and works righteous deeds, God changes evil deeds into good ones, and God is Ever-Forgiving, Merciful. (Al-Furqan 25:70)

It is a misconception to believe that simply by setting up Paradise as the ultimate goal, one can get there without any further effort. It is also a misconception that Paradise can solely be achieved by concentrating only on certain aspects of life, the ‘religious and the spiritual’.

The very fact that Paradise is the ultimate objective means that tazkiyah must be pursued in all aspects of life, and in life as a whole. Consider, for example, the following:

– Is not honesty a means to enter Paradise?

– Will not a sense of responsibility enable me to enter Paradise?

– Will not striving to fulfill the needs of fellow human beings make me deserve Paradise?

– Will not abstaining from vain talk and aimless actions, bring me closer to Paradise?

– Is not consciousness of the best use of my time a key to Paradise?

– Will not keeping promises and offering salah on time, which are distinguishing traits of the righteous, put me on the highway to Paradise?

– Must not all of the above be sought to attain Paradise?

Every effort that is legitimate and is aimed at attaining Paradise is also an integral part of the process of tazkiyah.

In sha’ Allah (God-willing), if you take heed of all the prerequisites, blessings and benefits of tazkiya, you will surely find the right environment, the true companionship and brotherhood and the most appropriate training programs to make the task of self-development easier and more rewarding.

So give the good news to My servants who listen to the word [of God], then follow the beauty in it. Such are they whom God has guided And such are they who are endowed with understanding. (Az-Zumar 39: 17-18)

Through the Guidance of God

Remember that every effort that is legitimate and is aimed at attaining Paradise is also an integral part of the process of tazkiyah and that every sin can be effaced through forgiveness – and that forgiveness is the sure way to Paradise.

And as for the one who fears to stand before his Lord and who restrains himself from base desires, the Garden is surely the abode. (An-Nazi`at 79: 40-41)

May Allah enable us to be among those who purify themselves for it is “God Who causes whomever He wills to grow in purity; and none shall be wronged by as much as the husk of a date stone” (An-Nisaa’ 4: 49).

Were it not for God’s favor upon you and His grace, not one of you would ever have remained pure. For it is God who causes whomever He wills to grow in purity: for God is all-Hearing all-Knowing. (An-Nur 24:21)

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The article is excerpted from the author’s book “In the Early Hours: Reflections on Spiritual and Self-Development”.

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Dhikr: God’s Always Open Door

dhikr

Dhikr purifies your heart and makes it sound. And you can only attain salvation and true success by having such a heart.

In a verse of the Qur’an that I love very much, Allah (Most Gracious and Loving) commends:

Remember Me and I shall remember you. Be grateful unto Me and deny Me not. (Al-Baqarah 2:152)

Can you imagine a more gratifying state than this; where, when you remember Allah, the Creator, Sustainer and Lord of the Universe, He remembers you in return?

The same exhortation has been beautifully conveyed in a hadith qudsi:

“I treat My servant as he hopes that I would treat him. I am with him whenever he remembers Me: if he remembers Me in his heart, I remember him in My `heart’; if he remembers Me in a gathering, I remember him in a gathering far better than that gathering; if he draws near to Me a hand’s span, I draw near to him an arm’s length; if he draws near to Me an arm’s length, I draw near to him a fathom’s length; and if he comes to Me walking, I go to him running.” (Al-Bukhari and Muslim)

Those who remember Allah standing, sitting and reclining and who reflect on the creation of the heavens and the earth are highly commended in the Noble Quran. They are wise in that they fill their hearts with the remembrance of God in every, moment, in every circumstance and in every posture of their lives. (Aal `Imran 3:191)

The exhortation to remember Allah at all times is a reflection of Allah’s all-embracing and overwhelming love for us. The door to Allah is always open to us: Remember Me and 1 will remember you. We need only find our way to and through that door.

The Significance of Dhikr

Regarding the significance of dhikr (of Allah) or the remembrance of God, Allah says in the Qur’an, itself “the ultimate reminder (dhikr) to all the worlds”. (Sad 38:87), the following:

Remember Allah. for He has guided you. (Al-Baqarah 2:198)

O you who believe! Remember Allah often with much remembrance. And glorify Him morning and evening. (Luqman 31:41-42)

And men who remember God much and women who remember – God has prepared for them forgiveness and a vast reward. (Al-Ahzab 33:35)

Hadith literature is similarly replete with references to the remembrance of Allah:

“The servant cannot perform a better deed which will save him from God’s punishment than the remembrance of God.” (Malik)

“Whoever wishes to feast in the gardens of Paradise, let him remember God often.” (At-Tirmidhi)

Indeed, with regard to dhikr, the Qur’an concludes: “And the remembrance of Allah is the greatest deed without doubt.” (Al-`Ankabut 29:45)

The significance of dhikr lies in the fact that it is God’s own chosen and recommended mode by which the believers show gratitude for having been shown the straight path. In addition, it is indeed the surest way of attaining God’s forgiveness and achieving the ultimate reward of Paradise.

The importance of dhikr then is not difficult to understand. It is dhikr that purifies your  heart and makes it sound. And you can only attain salvation and true success by having a pure and sound heart.

Heart-based Process

The ‘heart’ referred to here is not the pump in your breast that pushes blood around your body but rather the center or locus of your personality which pumps out your desires and motivations and which makes you conduct yourself as you do. It is this heart that lies at your center and dictates your actions which is the key to your ultimate success. Thus, with reference to the Day of Judgment, the Qur’an declares:

(It will be a Day) when neither wealth nor children shall profit (and when) only he (will be saved) who comes before God with a sound heart (free of evil). (Ash-Shu`ara’ 26:88-89)

This point is more elaborately made in a hadith in which the Prophet (peace be upon him) says:

“Listen (to me) carefully. There is a lump of flesh in the body – if it is set right and made good, the entire body becomes good and healthy; but if it becomes diseased, the entire body becomes diseased. Remember well – it is the Heart.” (Al-Bukhari)

If the heart is the key to ultimate salvation and success, it may, likewise, be the seat of much corruption and open doors to many evils. It may facilitate the corruption of political and economic activities and ultimately the social institutions of a society. Where such a state prevails, the Qur’an suggests that it is because people, individually, have become “diseased in their hearts”. (Al-Baqarah 2:10)

In this state, people stop seeing and doing what is right. The Qur’an explains that this “is not because they have become blind in their eyes but because their hearts have become blind.

Truly it is not their eyes that are blind, but their hearts which are in their breasts. (Al-Hajj 22:46)

This blindness only draws them nearer to the ultimate chastisement.

It is the heart, as the decider of our ultimate fate, that must then be the starting point of any tazkiyah (purification) program, to purify this heart and then summon it to the service of mankind.

Ibn Al-Qayyim, one of the great scholars of Islam, states in his Kitab Al Adhkar (The Book of Remembrance), that “the heart which is devoid of the remembrance of Allah is a heart that is dead’; it is dead even and long before the body carrying the heart reaches its grave. Indeed, this living body that carries the heart is the heart’s grave.”

Ibn Al-Qayyim’s statement is reminiscent of the hadith of tire Prophet which states: “The difference between someone who remembers His Lord and someone who does not is like the difference between the living and the dead.” (Al-Bukhari.)

The statement is also reminiscent of the following verse of the Qur’an: “Do not become like those who forget Allah and Allah makes them forget themselves. It is they who are truly deprived.” (Al-Hashr 59:19)

The purpose of tazkiyah is to ensure that the heart never falls into a sorry state of being and that it is always alive with the remembrance of God. Prosperous indeed is one who purifies himself and remembers the name of His Guardian-Lord, and prays (unto Him). (Al-A`la 87:14-15)

The Prophet further emphasized the importance of dhikr when he said to his Companions:

“Shall I not inform you of the best of your actions, the purest in the sight of your Lord, which raises your rank to the highest, which is better for you than spending gold and silver, better than meeting your enemy so that you strike at their necks and they strike at yours?’ They replied: ‘Yes, indeed,’ and he said: ‘It is the remembrance of Allah.’” (At-Tirmidhi)

Strive then, to fill all your moments, all your thoughts and all your actions with His remembrance. Recite tasbeeh or words of glorification and praise to punctuate all your actions and achievements.

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The article is excerpted from the author’s In the Early Hours: Reflections on Spiritual and Self-Development.

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How to Develop Your Level of Faith through Dhikr

nature-sunrise

Dhikr must not only be felt by the heart and uttered with the tongue, but must also affect and effect good deeds.

What is the precise meaning of ‘dhikr’? What is its scope and what does it entail? Does it simply involve certain utterances of the tongue, like Subhanallah (I glorify Allah’s absolute perfection), Alhamdulillah (All praise be to Allah), Allahu Akbar (Allah is the Greatest), La ilaha illa Allah (There is no god but Allah) and the recitation of some other selected verses of the Qur’an, or is there more to it?

Of course, such utterances of the tongue and recitation of verses of the Qur’an are important.

In fact they are very important forms of dhikr for, indeed, the best forms of remembrance are those that involve both the heart and the tongue. You must understand, however, that the scope of dhikr is considerably wider.

Dhikr must not only be felt by the heart and uttered with the tongue, but must also affect and effect good deeds.

All Aspects of Life

Significantly, Ibn Al-Qayyim suggests that dhikr encompasses ‘any and every particular moment when you are thinking, saying or doing things which Allah likes: Hence, if your conversation is filled with the words of God, this is dhikr and if all your actions are in accordance with His will, this is dhikr.

Indeed Allah commands that we remember Him while standing, sitting and even while reclining. This is only possible if dhikr embraces every single aspect of life. Consider for example the following verse of the Qur’an where dhikr is emphasized in both Prayer and business activity:

O Believers, when the call to Payer is sounded on the Day of Congregation, hasten to Allah’s remembrance and leave all worldly commerce. This a for your own good, if you but knew . And when the Prayer it finished then disperse through the land, and seek of the bounty of Allah; and remember Allah frequently that you may prosper. (Al-Jumu`ah 62:9,10)

Attending the Jumu`ah Prayer (Friday Prayer), listening to the khutbah (sermon) and performing the Congregational Prayer are all well known as forms of dhikr. But in our worldly pursuits as well we are urged to remember Allah even more often.

We may thus conclude, that attending to your personal needs, earning a livelihood and spending on your family are all forms of dhikr.

But of course, they can only be dhikr if, alongside with the relevant adhkar (supplications) in the heart and on the tongue, they are done in obedience to Allah, for His pleasure, to attain Jannah. Otherwise, as the Qur’an warns us, far from being dhikr, they may have the opposite effect:

Let not your worldly possessions and your children make you neglectful of Allah’s remembrance. But spend in the way of Allah. (Al-Munafiqun 63:9,10)

Methods of Dhikr

There are basically two forms of dhikr. The first involves continuous and sustained inner awareness of Allah in all that we say and do in our daily lives. The second involves mechanisms, whether performed individually or collectively, that help to develop the first.

Sustained Awareness of Allah

Let us begin with a discussion of the first form and its methods. How can you remember Allah throughout the normal course of your day without withdrawing from the routine of your daily worldly life?

How can you ensure that your personal life, family life, professional life and other activities all continue in full swing, and yet, at the same time, ensure that your life as a whole – every moment of it – is permeated with remembrance of Allah?

Such an all-pervading dhikr can be an onerous task, but one can accomplish – with some ease. Therefore, there’re four states of consciousness that you must strive to develop by remembering certain things, absorbing them and reminding yourself of them often.

1- Say to yourself: I am in Allah’s presence; He is watching me

Have you not seen that Allah knows all that is in the heavens and all that is in the earth? There is no secret conference of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more but He is with them wheresoever they may be. (Al-Mujadilah 58:7)

He is nearer to you than your-jugular vein. (Qaf 50:16,18)

He is watching everything that you do and hearing everything that you say. He is ever present and His knowledge is all encompassing.

Remind yourself of this as often as you can, and throughout the day- every time you begin a new task, and every time you speak. Indeed, your aim should be to impress this on your heart in such a way that it ultimately becomes your very breath.

When the Prophet (peace be upon him) was asked by a Companion about the best method of purifying himself, he replied: “You should always remember that Allah is with you wherever you are.” (Al-Tirmidhi)

2- Say to yourself: Everything I have has been given to me by Allah

All that there is – surrounding you, on you and in you – comes from Allah alone. There is none that creates or gives anything but Allah.

And Allah brought you forth from the wombs of your mothers knowing nothing, and gave you hearing and sight and hearts that haply ye might give thanks. (An-Nahl 16:78)

A sign for them is the dead earth. We revive it, and We bring forth from it grain so that they eat thereof; And We have placed therein gardens of the date-palm and grapes, and We have caused springs of water to gush forth therein, that they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks? (Ya-Sin 36:33-35)

Therefore, reflect upon all the blessing that He has created you with and be thankful to Him.

In all the adhkar that the Prophet has taught us, gratefulness to Allah is a constant theme. Many of these adhkar are simple to learn, and indeed, it was the most simple of his adhkar that he used most frequently.

When the Prophet rose in the morning, he would say Alhamdulillah; whenever he ate or drank he would say Alhamdulillah; and even when he relieved himself he would give thanks to Allah.

Learn as many of the adhkar as you can, and throughout the day, as you witness all that Allah has blessed you with, punctuate your day with these adhkar.

If ever you appear to be short of things to be thankful for, recall the hadith of the Prophet: “There are 360 joints in the body and for each joint you must give a sadaqah (thanks/charity) each day”. (Al-Bukhari.)

You must give a sadaqah for each one of them because without any one of them you will be incomplete and handicapped. You must do this on a daily basis for should any one of them

become damaged one day, you will similarly become incapacitated.

Additionally, you may remind yourself that, as we now know from our knowledge of human physiology, your heart beats 72 times a minute. Every time it beats, it does so with the permission of Allah. The moment He withdraws that permission, the heart will stop beating and your life will certainly come to an end.

If you feel that there is nothing else to thank Allah for, then thank him for the life that He has given you – for, so long as there is life, there is hope.

3- Say to yourself: Nothing in this world can happen without His permission

Everything lies in the hands of Allah. No harm can befall you and no benefit can reach you except as Allah ordains. It is as the Qur’an informs us:

If God should touch you with misfortune, none can remove it but He, and if He should touch you with good fortune, He has power over all things. He alone holds sway over His creatures; He is the All-wise, the All-aware. (Al-An`am 6:17,18)

The Prophet Muhammad would supplicate to Allah after each Prayer:

“O Allah, whatever You want to give me, no one can stop it from coming to me and whatever You want to prevent from coming to me, nobody can give to me.”

Prayer after Prayer, you should recite these beautiful words. And beyond that, remind yourself as much as you can and throughout the day, especially as you expect something to happen, or not to happen, that everything happens only as He commands, and by His permission.

4- Say to yourself: I am going to return to Allah one day and that day could be today

You do not know when you will leave this world. It may be that the coming morning is your last morning, or perhaps the coming evening is your last evening.

Indeed, it may be that this hour is your last hour, or even, that this moment is your last moment. Such an uncertainty does not, of course, justify a complete withdrawal from this life so as to prepare for the Next in some monastic fashion.

It is important, however, that you are always conscious of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a gift from Allah and spending the resources He has blessed you with – time, ability and energy – as He has advised.

Then, and only then, will your life have achieved what is required of it, and your return will achieve what is required of it. To help you attain this state of consciousness, recall and reflect upon the following Qur’anic verse as much as you can and throughout the day: “from Allah we came and to Him we shall return”. (Al-Baqarah 2:156)

These are the four states of consciousness that can help us achieve a life completely devoted to the remembrance of Allah. To try to reach these four states simultaneously, and with sincerity, can only purify you. To try in a determined fashion to reach these four states will lead you inevitably to Paradise.

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The article is excerpted from the author’s In the Early Hours: Reflections on Spiritual and Self-Development.

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Articles of Faith New Muslims

Qur’an: The Most Important Nourishment for the Heart

By Khurram Murad

The most important nourishment for the heart is the Qur’an. Those who lived in the time of the Prophet (peace be upon him) received their training and inspiration from the Qur’an. It was their guide, their light and their leader. Likewise, it must be your constant companion.

The Qur’an contains a treasure house of soul-stirring inspiration and wisdom. We can and should spend hours in understanding the Qur’an. There are thousands of pages of tafseer (Qur’anic exegesis) to read. But, we must know that the real test of benefiting from the Qur’an lies somewhere else. The Qur’an says that when people really listen to it, their faith must increase:

Believers are those who, when God is mentioned, feel a tremor in their heart, and whenever His Messages are conveyed to them their faith is strengthened. (Al-Anfal 8:2)

Where there is a fire, there is smoke. If the `fire’ of iman (faith) has been lit inside the heart, there must be smoke, and you will see that those who truly listen to the Qur’an, their eyes begin to well up with tears which trickle down their cheeks.

Live with the Qur’an

Nowadays, when we listen to the Qur’an or read it, our hearts are not moved, nor do our lives change. It is as if water is felling on a rock and flowing away. Our task is to replace this hard rock with soft absorbent soil so that the Qur’an may nourish the seed that has been planted.

We should always study the Qur’an as if it is being revealed to us today. One of the greatest injustices we do to the Qur’an is that we read it as if it were something of the past and of no relevance to the present.

Remember that the whole purpose of the man is to guide you and to change you by bringing you into submission to Allah. As you read it, also try to live by what it invites you to. If it does not have any impact upon your actions and if you do not observe what it enjoins and avoid what it prohibits, then you are not getting anywhere nearer the Qur’an.

In fact, one who reads the Qur’an and does not try to act upon it may be more likely to be cursed and punished by Allah. The Prophet said:

“Many of the hypocrites in my Ummah will be from among the reciters.” (Ahmad)

“He is not a Believer in the Quran who makes halal or lawful what has been made haram or prohibited.” (At-Tirmidhi)

It is also narrated that many Companions, like Uthman and `Abdullah ibn Mas`ud, once they learnt ten verses from the Prophet did not move further unless they had `learnt’ it fully both in understanding and in action; that is how they sometimes spent years in learning only one surah or chapter.

If you sincerely start changing your life according to the Qur’an, Allah will certainly help you and make the path easy for you. Allah reassures us in the Qur’an:

Those who say, `Our Lord is Allah,’ and continue upon the straight way, the angels descend upon them: Do not fear, nor be grieved, and receive glad tidings of the Garden which you were promised. We are your supporters in this world and in the Hereafter. And for you therein is whatever your souls desire, and for you therein is whatever you ask for.’ (Fussilat 41:30-31)

The Method of Tilawah

Tilawah or recitation is an act in which your whole person – soul, heart, mind, tongue and body – should participate. Thus, to recite the Qur’an, as it deserves to be recited, is not a light task; but neither is it impossible nor difficult. Otherwise, the Qur’an could not have been meant for everyone; nor could it be the mercy and the guidance that it surely is. There are a few obligations regarding recitation of the Qur’an which you should keep in mind.

– Read the Qur’an every day; in fact do not consider a day complete without it. It is better to read regularly, even if it be a small portion, than to read large sections, but only occasionally.

– Every day you must also find time to memorize as much of the Qur’an as you can. You can start with small surahs and short passages and then move on to longer portions.

– Read as much of the Quran in Prayer as you can, especially during the night, after the `Isha’, before the Fajr and in the Fajr, as nothing is more effective in making you attuned to the Quran and ensuring you absorb it than reading it in the night or in the morning. Indeed, the early hours of the morning is a particularly blessed time to recite the Qur’an:

Indeed, the recitation of the Quran at dawn is ever witnessed. (Al-Israa’ 17:78)

– Read the Qur’an in a good voice, as we have been told: “Beautify the Qur’an with your voices” (Abu Dawud); but also remember that the real beauty is the beauty that comes with the fear of Allah in the heart: “His recitation and voice are the most beautiful so that when you hear him, you think he fears Allah”. (Ad-Darimi)

– Read the Qur’an with concentration and understanding. The Prophet told Ibn `Umar not to finish reading the Qur’an in less than a week He also said that one who finishes it in less than three days does not understand any of it. One companion said that he preferred to read a short surah like Al-Qari`ah with proper understanding than to hastily finish long ones like Al-Baqarah and Aal `Imran.

Your Constant Companion

The Messenger of Allah (peace be upon him), has said: “I am leaving you with two murshids.” The term murshid refers to the one who guides to the right path. The first is the talking murshid, the Qur’an, mid the second is the silent murshid (death).

As much as you keep in touch with the Qur’an and as long as you keep in touch with the idea that you are going to return to Allah and give an account of your actions, so you will stay on the right path.

You don’t need any other training program or another `person’ to guide you. These two murshids (guides) are enough and everyone has them at his disposal.

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The article is excerpted from the author’s In the Early Hours: Reflections on Spiritual and Self-Development.

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New Muslims Qur'an & Sunnah

Tilawah of the Qur’an: Meaning and Blessings

reading Qur'an

As the tongue recites and words flow from the lips, the mind ponders, the heart reflects, the soul absorbs, tears well up in the eyes, the heart quakes and trembles.

Tilawah is the word that the Qur’an uses to describe the act of its reading. No single word in English can convey its full meaning. ‘To follow’ is closest to its primary meaning. To read is only secondary, for in reading too, words follow each other, one closely behind the other, in an orderly and meaningful sequence. If one word does not follow the other, or if the sequence and order is not observed, the meaning is destroyed.

So, primarily, tilawah means, move closely behind, to go forward, to flow in a sequence, let go in pursuit, to take as a guide, leader, master, a model, to accept the authority, to espouse the cause, to act upon, walk after, practice a way of life, to understand, to follow the train of thought – or to follow.

Hence, reading the Qur’an, understanding the Qur’an, following the Qur’an – that is how those who have any right to claim faith in it relate themselves to it.

All-Inclusive Act

Tilawah or recitation is an act in which your whole person, soul, heart, mind, tongue and body, participates. In short your whole existence becomes involved.

In reading the Qur’an, mind and body, reason and feeling lose their distinction; they become fused. As the tongue recites and words flow from the lips, the mind ponders, the heart reflects, the soul absorbs, tears well up in the eyes, the heart quakes and trembles, the skin shivers and softens just as the heart does, there no longer remains any duality between the two, even your hair may stand on end.

And ”so he walks in a light from his Lord”  (Az-Zumar 39:22) “that is God’s guidance, whereby He guides whomsoever He will.” (Az-Zumar 39:23)

To read the Qur’an thus, as it deserves to be read, is not a light task; but nor is it too difficult or impossible.

Otherwise the Qur’an could not have been meant for laymen like us, nor could it be the mercy and the guidance that it surely is. But obviously it does entail much travail of heart and mind, soul and intellect, spirit and body, and requires that certain conditions be observed and obligations be fulfilled – some inwardly, some outwardly. You should know them all, now, and endeavour to observe them before you enter the glorious world of the Qur’an.

Matchless Blessing

Only then will you reap the full harvest of blessings that await you in the Qur’an. Only then will the Qur’an open its doors to you. Only then will it let you dwell inside it and dwell inside you. Nine months spent in the womb of your mother have transformed a drop of water into ‘you’ – hearing, seeing and thinking.

Can you imagine what a lifetime spent with the Qur’an – seeking, hearing, seeing, thinking, striving – can do for you?

It can make you into an entirely new ‘being’ – before whom even angels will feel proud to kneel. Ascending at every step taken within the Qur’an and every moment spent therein, you will reach towering heights. You will be gripped by the power and beauty that breathe and move within the Qur’an.

From `Abdullah ibn `Amr ibn Al-`Aas: The Prophet (Allah’s blessings and peace be on him) said: “The companion of the Qur’an will be told: recite and ascend, ascend with facility as you used to recite with facility in the world. Your final abode is the height you reach at the last verse you recite”. (Abu Dawud, At-Tirmidhi, Ahmad, and An-Nasa’i).

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The article is excerpted from the author’s book “Way to the Qur’an”.

 

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How to Build a Lifelong Relationship with the Qur’an

Prolonged companionship with the Qur’an must become one of your most cherished desires and occupations. Read it, therefore, as often and as much as you can. Spend as much time with it as you can find, especially the hours of night.

How to Build a Lifelong Relationship with the Qur’an

Reading the Qur’an is certainly the best way to remember Allah.

In this manner were the souls of the Prophet (blessings and peace be on him) and his Companions schooled in the way of Allah, to prepare them to shoulder the huge and weighty task that the Qur’an placed upon them.

There are a few guidelines and rules in this reward that you must bear in mind.

How Often to Read?

Every day you must read some of the Qur’an. In fact do not consider a day complete unless you have spent some time with the Qur’an. It is better to read regularly, even if it be only a small portion, than to read long parts, but only occasionally.

“Allah likes things which are done regularly, even if little”, said the Prophet (peace be on him). (Al-Bukhari & Muslim).

He also warned especially that you must attend to the Qur’an regularly, otherwise you may easily lose your gains.

“The parable of the companion of the Qur’an is like a tethered camel; a man holds on to it so long as he attends to it, and it escapes if he lets it loose. (Al-Bukhari & Muslim)

How Much to Read?

There can be no fixed answer. It will vary from person to person, and from situation to situation. The guideline must be what Allah, after taking into account all human factors, has said: “Read whatever you can with ease”. (Al-Muzzammil 73:20)

The practice of the Companions and those who followed them varied considerably. Some used to finish the whole Qur’an in two months, some in one month, some in ten days, some in one week, some even in one day. You should, however, bear in mind the following hadith as the governing criteria:

“One who reads the Qur’an in less than three days does not understand it.” (Abu Dawud & At-Tirmidhi)

Once, when Ibn `Umar upon being asked by the Prophet to read the Qur’an in one month insisted on doing so in less time, he told him:

“Read it in seven days and do not increase on this.” (Al-Bukhari)

That the Qur’an is divided into 7 hizb (groups) and 30 juz’ (parts) gives some indication of what is considered desirable.

In this respect Al-Nawawi’s advice is very sensible: One who can discover deeper meanings by contemplation should read less, similarly one who has to devote time in pursuits like education, affairs of government, or important tasks entrusted by Islam may read less. (Kitab Al-Adhkar)

The quantity of reading will very much depend on the purpose of reading. If you just want to spend time with the Qur’an, or get a quick overview, you may read much faster and, therefore, more. If you want to ponder and reflect, you may read much slower and, therefore, less. This is what Al-Ghazali means when he quotes someone as saying ‘I complete the reading of the Qur’an sometimes on every Friday, sometimes every month, sometimes every year. And (in one type of reading) I have been trying to complete it for the last thirty years but have not yet done so’. (Ihya’).

Under our present circumstances, I think, most of us should aim to finish a general reading of the whole Qur’an at least once every eight months. This should not take more than 5-15 minutes every day, depending on whether you understand the meaning directly or through a translation.

But, at least on a few occasions in your lifetime, you should also attempt to finish one reading in seven days. Or, in one month, especially in the month of Ramadan. Some time should also be devoted to reading slowly, with pondering and reflection, though not necessarily daily.

When to Read?

No time of the day or night is unsuitable for reading the Qur’an, nor is there any physical posture in which you may not do so. Allah says:

Remember the name of your Lord at morning and in the evening and part of the night. (Al-Insan 76:25)

Those who remember God when they are standing, and when they are sitting and when they are lying. (Aal `Imran 3:191)

Reading the Qur’an is certainly the best way to remember Him. The Companions and those who followed them, says An-Nawawi, used to read it during all hours of the day and night, whether they stayed in one place or were travelling.

Yet there are some specific times which are more desirable as they are recommended by the Qur’an and the Prophet (peace be on him); those moments are more rewarding and fruitful. So too there are certain recommended postures.

The Qur’an & Night Prayers

The most excellent time to read is at night, and the most desirable posture is to stand in Prayer. In one of the earliest surahs, Al-Muzzammil, as in numerous other places, the Qur’an tells us so:

They are not all alike. Of the People of the Scripture there is a staunch community who recite the revelations of Allah in the night season, falling prostrate (before Him). (Al ‘Imran 3:113)

And some part of the night awake for it, a largess for you. It may be that your Lord will raise you to a praised estate. (Al-Israa’ 17:79)

Is he who prays adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed. (Al-Zumar 39:9)

It also explains why reading the Qur’an during night-Prayers enables your heart to remain with your reading and strengthens your will in surrendering yourself to Allah’s guidance and fulfilling the mission He has entrusted to you.

To do so, however, requires that you should (a) memorize some portions of the Qur’an, and (b) remain awake for some time during the night.

All of you may not therefore be able to do so all the time for various reasons; the Qur’an recognizes such limitations. It, therefore, permits you to read ‘whatever you can do with ease’ which means ‘whatever portion’, at ‘whatever time’, and in ‘whatever position’.

The great need and immense benefits of reading the Qur’an in Prayer during the night however remain. Hence you should assign at least some time, however little, even a few minutes with some regular frequency, however long, say weekly or even monthly, for this purpose.

To keep as near as possible to the ideal way, it may be desirable if you read the Qur’an after or before Fajr and `Isha’ Prayers, or at dawn, or before going to bed. “Reading the Qur’an at dawn is especially commended in the Qur’an.

Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed. (Al-Israa’ 17:78)

To read the Qur’an while sitting on a chair, resting against a pillow, lying in bed or on a couch is not desirable, but is not prohibited. But never do so without excuse, nor make it a habit.

However, if one totally misses reading the Qur’an only because one cannot afford to sit in a proper posture, one loses something more precious.

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The article is excerpted from the author’s Way to the Qur’an.

 

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