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by Shaikul Hadith Maulana Muhammad Zakariyya Kaandhlawi.

Translated by Aziz ud Din.

May Allah reward all the people that helped bring this to you with the best rewards of Jannah. May Allah enlighten the hearts of all that read these narratives from our beloved prophet Muhammad (may Allah's peace and blessings be upon him).

Forward.

All praise be to Allah Who created man, gave him the gift of expression and revealed for him the Holy Qur'an, which is a source of advice, healing guidance and mercy for those who have faith. The Qur'an contains nothing that is doubtful or crooked. It is absolutely straight, and authority and Nur (enlightenment) for the believers. Abundant and perfect salutation be on Muhammad Rasulullah (Sallallaho alaihe wasallam) (blessing and peace from Allah be upon him), the person who is the best of all creation, whose Nur illuminated the hearts of the living and their graves after death, whose appearance was a bounty for the whole universe. Peace be upon his descendants and Companions, who are the stars of guidance and propagators of the Holy Qur'an, and also upon those believers who are their followers in faith.

After this praise and salutation, I (the author), Zakariyya, son of Yahya, son of Isma'il, state that these hurriedly written pages contain forty ahadith (Plural of hadith - a saying of the Holy Prophet (Sallallaho alaihe wasallam)), which I have compiled on virtues of the Holy Qur'an, in obedience to such people whose words are law for me and following whom is most valuable to me.

One of the special favours of Allah, the Sanctified and Pure, which have always descended upon the higher Madrasah (religious school) of Mazahir-ul-Ulum, Saharanpur, has been the annual gathering of this Madrasah for the purpose of briefly mentioning the progress of the institution. For this gathering at the Madrasah, not much effort is made to collect speakers, preachers and the famous people of India, but more attention is paid to invite men whose hearts are full of love for Allah and Masha'ikh (saintly people) who prefer to live unknown. Although those days have receded in the past when 'Hujjat-ul-Islam' (a title meaning a great authority on Islam) Maulana Mohammad Qasim Nanautvi Saheb (Rahmatullah alaih) and Qutbul Irshad (a title meaning a great savant) Hadhrat Maulana Rashid Ahmad Ganghoi Saheb (Nawwarallahu marqadahu) used to honour this gathering with their presence and illuminate the hearts of all who attended, and the scene has not yet disappeared from the eyes when the spiritual descendants of those revivalists of Islam - Hadhrat Shaikh-ul-Hind (Rahmatullah alaih), Hadhrat Shah Abdur Rahim (Rahmatullah alaih), Hadhrat Maulana Khalil Ahmad Saheb (Rahmatullah alaih), and Hadhrat Maulana Ashraf Ali Thanwi Saheb (Nawwarallahu marqadahu) used to assemble at the annual gathering of the Madrasah. Their presence was a fountain Source of life and light for deadened souls and quenched the thirst of those who sought Divine love.

At present, though the annual gatherings do not have the illuminations of even such sources of guidance, their true spiritual descendants still honour these gatherings with their presence and enrich the audience with bounties and blessings. The people who attended the gathering this year are witnesses to this. Only those who possess eyes that see can experience the effulgence, but sightless beings like us can also feel something unusual.

At the annual gathering of this Madrasah, if a person homes to listen to polished speeches and forceful lectures, he will perhaps not return so much happy as one who seeks a balm for his heart.

All praise and supplication is for Allah.

In the same connection, during this year on 27th Zilqa'dah (name of the eleventh month of Islamic calendar), 1348 Hijri, Hadhrat Shah Hafiz Mohammad Yasin Naginwi (Rahmatullah alaih) visited the Madrasah. His coming was like a shower of affection and kindness, and I cannot adequately thank him for this. After knowing about him that he is one of the spiritual heirs of Hadhrat Gangohi (Rahmatullah alaih), there is no need of mentioning his fine qualities of devotion and piety, and the presence of Anwaar (Plural of 'Nur' - enlightenment and blessings) in his own person. When this gathering was over, he returned home and honoured me with a kind letter asking me to compile forty ahadith regarding the virtues of the Glorious Quran and send them to him along with their translations. He also wrote to me that, if I did not carry out his wishes, he would ask the successor to my Shaikh (teacher) and elderly uncle, Maulana Hafiz Alhaj Maulvi Mohammad Ilyas (Rahmatullah alaih), to confirm this order of his.

He made it certain that he wanted me to do this job. Incidentally, I received that honoured message when I was out travelling and my uncle was present (at Saharanpur). On my return, my uncle gave this letter to me along with his own firm orders for compliance. Now there was no occasion for me for any excuse or to plead lack of ability. Although my occupation with the commentary of Muwatta (a book of Ahadith) of Imam Malik (Rahmatullah alaih) was a good excuse, I had to postpone that work for a few days and, in compliance with the urgent orders, produce my effort for his esteemed consideration. I beg to be excused for such shortcomings as are inevitable because of my incompetence.

I have done it in the hope of being raised together on the day of judgement together with such people as were referred by Rasulullah (Sallallaho alaihe wasallam) when he said:

"Whoever will preserve for my Ummah (followers of the Prophet) forty Ahadith concerning important matters of their faith, Almighty Allah will raise him, on the Day of Judgement, as an Alim (religious scholar) and I will intercede on his behalf and stand witness in his favour ."

Alqami (Rahmatullah alaih) says that the word 'preserve' occurring in this hadith is used in the sense of securing something and guarding it against loss by either committing it to memory without recording it or by recording in black and white, without even memorizing it. So any one writing them in the form of a book and passing them on to others will also be covered by the blessings mentioned in this 'hadith.'

Munaawi (Rahmatullah alaih) is of the opinion that "preserve for my Ummat" means reporting of a hadith along with its authority. According to some, "preserve" includes even those who are reporting it to other Muslims without memorizing it or even without knowing its meanings. Also the expression "forty ahadith" has been used in general sense, i.e., these ahadith may be all sahih (authentic), hasan (correct) or even daif (weak) to the degree that can be acted upon because of their virtues.

Allaho akbar! (How great Allah is!). Many are the faculties provided in Islam. And commendable indeed has been the role of scholars and theologians who took such pains to explain the subtleties of various expressions. May Mighty Allah bless us all with perfection in Islam.

It is important to note that whenever I have quoted hadith without mentioning the name of the book, it should be deemed to have been taken from one of the five books viz., 'Al-Mishkat', 'Tanqih-ur-Ruwat', 'Al-Mirqat', 'Sharah ul-Ihya' and 'At-Targhib' of Mundhiri, on which I have relied and from which I have drawn extensively. Whenever I have quoted from any other book, the source has been mentioned.

It is incumbant upon the reader of the Qur'an to observe the rules of reverence for its recitation. Before proceeding further, it seems desirable to mention first some of the requirements of decorum for reading of the Holy Qur'an; because, as admitted.

"One who is devoid of reverence misses Allah's special favour."

In brief, the essence of all the rules of reverence is to consider the Glorious Qur'an as the words of Almighty Allah, Whom we worship, and as the Word of One Whom we love and seek.

Those who have ever experieced love, know how worthy of adoration is a letter or speech of the beloved. The ecstatic raptures caused by such a communication are beyond all rules of propriety because, as it is said.

"Love itself will teach one the rules of conduct in love."

So, while reading the Qur'an, if we attempt to visualise the real beauty and limitless bounty of our Beloved Allah, our hearts will be swayed by emotions of heavenly love. At the same time, the Qur'an is the Word of the Master of masters and the commands of the Emperor of all kings. It is the law promulgated by the All-powerful Monarch, Who remains unequalled for ever. Those who have served at the courts of kings know by experience, while others can just visualise the extreme awe insprired by the king's orders. The Qur'an is the word of our Beloved Lord, Who is also the Supreme Monarch. We should, therefore read the Qur'an with the emotions of love and awe.

It is said that whenever Hadhrat Ikramah (Radhiyallaho anho) (may Allah be pleased with him) opened the Book for recitation, he became unconscious and fell down. Then he would utter,

"This is the Word of my Lord, this is the Word of my Lord."

The aforesaid contains briefly the spirit of the requirements of decorum as written in great detail by the Muslim scholars. It will further be explained in the following paragraphs. In short, a Muslim should read the book of Allah not just as a servant, but as a slave in the spirit of complete humility towards his Lord, Master and Benefactor. The pious have written that, if a person feels his shortcomings in exercising due respect and reverence while reciting the Qur'an, he will continue to progress along the path of nearness to Almighty Allah but a person who regards himself with approval or pride will not advance further.

Rules of Reverence for reading the Holy Qur'an

After cleaning the teeth with a miswak (a twig of special varieties of trees used for brushing the teeth) and wudhu (ablution), one should sit in a quite place with grace and humility and face towards Qiblah (direction towards the Ka'bah in Mecca). Then, with an attentive heart, deep devotion and zest befitting the occasion, one should recite, imagining all the time that he is reciting it to Almighty Allah. If one understands the meaning, one should pause and reflect on ayaat (Plural of 'ayat' - a verse the Qur'an) of promise and mercy and should beg for His forgiveness and compassion. On ayaat of punishment and admonition, one should seek His refuge, as except for Him there is no Helper. On ayaat pertaining to His Majesty and Sanctity, one should say "Subhaanallah" (Glory to Allah). If one does not spontaneously shed tears while reading the book, one must induce oneself to weep a little.

"For a lover, the moments of greatest pleasure are those when, in the presence of his beloved, he is full of self-reproach and shedding tears profusely."

One should not read fast unless one desires to memorize it. The Qu'ran should be placed in a slightly elevated position on a wooden stand or a pillow. One should not talk to others during recitation. If one is forced by necessity to speak to someone, it should be done after first closing the Book, and then recite 'Ta'awwudh' (seeking refuge of Allah against Satan), before reading again. If people nearby are occupied in their work, reading in a low voice is appreciated otherwise reading loudly is more rewarding. The mashaikh have mentioned six external and six internal rules of reverence for reading the Holy Qu'ran, which are given below:

Rules of External Reverence:

(1) Perform Wudhu and then sit facing Qiblah in an extremely dignified manner.

(2) Do not proceed fast, but read with measure and correct pronunciation.

(3) Try to weep, even if you have to compel yourself to do so.

(4) The response to ayaat of mercy or of punishment should be as explained above.

(5) Reading should be in a low voice, if insincerity is apprehended on your own part or disturbance is caused to others. Otherwise read in a loud voice.

(6) Read in a melodious voice, because there are numerous ahadith laying emphasis on this aspect.

Rules of Internal Reverence:

(1) The heart should be full of the glory of Qur'an i.e. realizing how sublime it is.

(2) Bear in the heart the Loftiness, Majesty and Magnificence of Almighty Allah. The Qu'ran is His Revelation.

(3) The heart should be free from distraction and doubts.

(4) Dwell upon the meanings and enjoy reading it. Rasulullah (Sallallaho alaihe wasallam) once spent the whole night reading over and over again the following ayat:

"If Thou should chastise them, they are Thy servants, and if Thou should forgive them, Thou art the Mighty, the Wise." (V:118)

Once, Hadhrat Sa'eed ibn Jubair (Radhiyallaho anho) spent the whole night repeating the following ayat:

"And withdraw aside today, Oh guilty ones!" (XXXVI:59)

(5) Submit your heart to the subject matter of the verses you are reading. For instance, on ayaat containing a message of mercy, the heart should be filled with delight. And on ayaat of chastisement, the heart should tremble with awe.

(6) The ears should be made as attentive as if The Almighty Allah Himself is speaking and the reader is listening to Him.

May Allah, out of His mercy and kindness, grant all of us the ability to read the Qu'ran according to these rules of reverence.

A Religious Principle

The memorizing of that much of the Glorious Qu'ran as is necessary for the offering of salaat is obligatory for every Muslim, whereas learning the Whole of The Holy Qur'an is Fard Kifayah (i.e. an act obligatory on all, but which may suffice if performed by an adequate number.) If there were not a single scholar (may Allah forbid) all the Muslims would be held responsible.

Mulla Ali Qari (Rahmatullah alaih) has further reported from Zarkashi (Rahmatullah alaih) that if, in a town or a village, there were no person to read the Holy Qur'an, all the Muslim inhabitants of that place would be considered sinful.

In this age of darkness and ignorance when the Muslims have become misguided in respect of many aspects of Islam, people consider it useless and stupid to memorize the Qur'an and a sheer waste of time and mental energy to repeat its words without understanding their meaning. If this was the only case of our aversion to faith, something in detail could be written about it. But today all our acts are erring and all our thoughts are leading us astray. For how much should one wail and how much should one complain.

So to Allah do we complain and from Him do we seek help.