• Hadith 1

Hadhrat Othman (Radhiyallaho anha) narrates that Rasulullah (Sallallaho alaihe wasallam) said: "The best amongst you is he who learns the Qur'an and teaches it." (Narrated by Bukhari, Abu Dawud, Tirmidhi, Nasaai, Ibn Majah, Al-targhib, Muslim also considered it a strong hadith, but did not include it in his collection.)

In most of the books, this hadith is quoted with the word 'and' between 'learns' and 'teaches' as above. Thus the greatest reward would be for him who learns the Holy Qur'an and thereafter teaches it to others. But in some of the books this 'hadith's is narrated with the word 'or', in which case the meaning would be: "The best amongst you is he who learns the Qur'an or teaches it."

According to this version, the reward is general, i.e., equally great whether one learns himself or teaches to others. Thus there would be equal virtue for both. The Qur'an is the basis of the religion of Islam, and on the preservation and propagation of the Qur'an depends the very existence of this faith. Hence the virtue of learning and teaching the Qur'an is self-evident and does not need further elucidation.

There are, however, various degrees of excellence. The highest is to learn the Qur'an along with its meanings and purport, and the least is to learn its words only.

The hadith mentioned above is supported also by another saying of Rasulullah (Sallallaho alaihe wasallam) as reported by Hadhrat Sa'eed ibn Saleem (Radhiyallaho anho): "If a person who has acquired knowledge of the Holly Qur'an considers another person who has been gifted with something else to be more fortunate than himself, he has shown disrespect to the blessings of Allah bestowed on him on account of his learning the Qur'an."

It is evident that since the Qur'an, being the Word of Allah, is superior to all other discourses as mentioned in some of the ahadith quoted later, its reading and teaching must be superior to everything else.

Mulla Ali Qari quotes from another hadith that whoever acquires the knowledge of Holy Qur'an stores the knowledge of prophethood in his forehead.

Sahl Tastari (Rahmatullah alaih) says that the proof of love for Allah is the existence of love for the Word of Allah in one's heart.

In 'Sharhul Ihya', the list of people who will be given shelter in the shade of the Arsh (Throne of Allah) on the fearful Day of Judgement includes those persons who teach the Qur'an to the children of Muslims and also those who learn the Holy Qur'an in their childhood and are devoted to its recitation when grown up.

•HADITH 2

Hadhrat Abu Sa'eed (Radhiyallaho anho) narrates that Rasulullah (Sallallaho alaihe wasallam) said: "Almighty Allah says; 'If anybody finds no time for My remembrance and for begging favours of Me, because of his remaining busy with the Holy Qur'an, I shall give him more than what I give to all those who beg favours of Me. The superiority of the Word of Allah over all other words is like the superiority of Allah over the entire creation.' " (Narrated by Tirmidhi, Daarmi, and Baihaqi)

In other words, compared to those who are begging favours of Allah, He will surely confer some better reward on a person who remains so occupied with committing the Qur'an to memory or learning and understanding it that he hardly gets time for dua (prayer).

It is commonly known that when a man distributes sweets, or something else amongst others, a share is set aside for the person who cannot attend the function because of the task of distribution given to him by the distributor himself. In another hadith, in the same context, it is mentioned that Allah would give such a person a better reward than what He would give to His ever grateful servants.

•HADITH 3

Hadhrat Uqbah ibn Aamir (Radhiyallaho anho) has said: "Rasulullah (Sallallaho alaihe wasallam) came to us while we were sitting on the Suffah and asked if anyone of us would like to go to the market of Boot-haan or Aqeeq and fetch from there two she-camels of the finest breed without commiting any sin or severing a tie of kinship. We replied that every one of us would love to do so. Rasulullah (Sallallaho alaihe wasallam) then said that going to the musjid and reciting or teaching two ayaat of the Qur'an is more precious than two she-camels, three ayaat are more precious than three she-camels, and that similarly reciting or teaching of four ayaat is better than four she-camels, and an equal number for a number of camels." (Narrated by Muslim and Abu Dawud)

"Suffah" is the name of a particular raised platform in the mosque of the Holy Prophet (Sallallaho alaihe wasalam) in Medina. It used to be occupied by the poor Muslim Muhajirin (Plural of muhajir - emigrant from Mecca to Medina) who are known as "Ashab us Suffah" (Men of Suffah). The number of these men varied from time to time. Allamah Suyuti (Rahmatullah alaih) has listed one hundred and one names and also written an independent book about their names.

Boot-haan and Aqeeq were the two market-places for camels near Medina. The camel, more particularly a she-camel having a fat hump, was a favourite of the Arabs. The expression "without sin" is significant. A thing can be acquired without labour either by extortion, through illegal inheritance (by forcefully taking over the property of some relative) or by theft. Rasullullah (Sallallaho alaihe wasallam) thus ruled out all such acquisitions. Acquiring a thing without any sin is certainly preferred by all, but much more valuable is the learning of a few ayaat.

It is a clear fact that let alone one or two camels, even if one acquires the kingdom of all the seven continents one will be forced to leave it, if not today surely tomorrow (at the time of death), but the reward of one ayat will be everlasting. We see even in this life that a man feels happier when he is given only one rupee (without the condition of returning it), rather than if he is given one thousand rupees for keeping in his safe custody for a while only. In the latter case, he is merely burdened with a trust without getting any benefit out of it.

In fact, this hadith implies an admonition not to compare something temporary with something eternal. Whether in action or at rest, a man should consider if his efforts are being wasted on acquiring the temporary gains of this world, or, are directed towards achieving the everlasting ones. Woe be to the waste of effort for which we earn eternal misery.

The last phrase of the hadith "superior to an equal number of camels" contains three meanings. First, upto the number four, the reward has been mentioned in detail. Beyond this, it is briefly mentioned that the more ayaat a person acquires, the greater will be their superiority over the number of camels. In this case, the word "camels" at the end refers to the species, either he-camels or she-camels, and the number implied is more than four because, upto the number four, the reward has been mentioned in detail. The second meaning is that the numbers mentioned are the same as referred to earlier, the significance being that inclinations are always different; some are fond of she-camels, others prefer a he-camel. Therefore Rasulullah (Sallallaho alaihe wasallam) has used this expression to signify that every ayat is superior to a she-camel, and if one prefers a he-camel, an ayat is also superior to a he-camel. The third meaning is that the number mentioned are the same as referred to before and not more than four.

According to the second meaning, the explanation that an ayat is superior to a she-camel or he-camel does not hold good, but it implies a collection, i.e., one ayat is superior to a he-camel and a she-camel considered together, and likewise every ayat is superior to the combination of an equal number of he-camels or she-camels. Thus a single ayat has been compared to a pair or couple (of camels).

My late father (May Allah bless his grave with Divine light) has preferred the latter interpretation because it points to a superior virtue. This however, does not mean that the reward of an ayat can be equalled to a camel or two camels. All this is for inducement and illustration. It has been clearly written before that an ayat whose reward is permanent and enduring is superior and preferable even to a kingdom over the seven continents, which is bound to disintegrate.

Mulla Ali Qari has written an account of a pious Shaikh who went to Mecca for Hajj on the 9th day of Dhul Hijjah-the 12th month of the Islamic calendar. When he landed at Jeddah, some of his friends in business requested him to prolong his stay in Jeddah, so that they could earn more profit for their merchandise by virtue of his blessed presence. In fact they wanted that some of the servants of the Shaikh be benefited by the profits of their business. At first the Shaikh expressed his inability to prolong his stay, but when they insisted the Shaikh asked them as to the maximum profit that they would earn for their goods. They explained that the profit was not the same in all cases; but the maximum that they could expect was hundred percent.

The Shaikh said, "You have taken all this trouble for such a petty gain; for such an insignificant gain. I cannot miss the salaat in the respected Haram (the most Sacred Mosque), where the reward of salaat gets multiplied one hundred thousand times." In fact, we Muslims should consider how, for petty worldly gains, we sometimes sacrifice great spiritual benefits.

•HADITH 4

Hadhrat Aishah (Radhiyallaho anha) narrates that Rasulullah (Sallallaho alaihe wasallam) said, "One who is well versed in the Qur'an will be in the company of those angels who are scribes, noble and righteous; and one who falters in reading the Qur'an, and has to exert hard for learning, gets double the reward." (Narrated by Bukhari, Muslim, Abu Dawud, Tirmidhi, Nasaai, and Ibn Majah.)

"One who is well versed in the Quran" means one who is proficient in memorizing as well as in reciting it. It is highly praiseworthy if one masters its meaning and significance as well. "To be with the angels" means that, like the angels who transferred the Quran from the, Lowhul Mahfooz (Protected Tablet in the Heavens), he also conveys it to others through its recitation and, therefore, both have the same occupation; or that he will join the company of such angels on the Day of Judgement. One who falters will get double reward - one for his reading and the other for his effort in reading the Qur'an, in spite of faltering again and again. It does not mean that his reward will exceed that of a well-versed person. The reward that is mentioned for a well-versed person is far greater, so much so that he will be in the company of special angels. The explanation is that the labour involved in faltering and the difficulties in the reading of the Qur'an carry an independent reward. As such, reading of the Qur'an should not be given up, even though faltering may be an excuse.

Mulla Ali Qari has reproduced from the riwayat of Tabrani and Baihaqi that one who cannot memorize the Quran well and yet persists in learning it by heart gets double reward. Similarly, one who cherishes a longing for memorizing it and does not possess the ability to do so, but does not give up his efforts, will be reckoned by Almighty Allah among the huffaaz (Plural of hafiz-one who has learnt the whole Qur'an by heart) on the Day of Resurrection.

•HADITH 5

Hadhrat Ibn Umar (Radhiyallaho anho) narrates that Rasulullah (Sallallaho alaihe wasallam) said, "Hasad (jealousy) is not permitted except in respect of two persons, one whom Allah blesses with recitation of Qur'an and he remains engaged in it day and night, and the other who is given a lot of wealth by Allah and he spends it day and night." (Bukhari, Tirmidhi, and Nasaai)

On the authority of many ayaat of the Qur'an and numerous ahadith, hasad is an evil and is absolutely forbidden. This hadith, however, appears to permit hasad in respect of two persons. Because there are many well known traditions dealing with hasad, the Ulama (Plural of aalim religious scholar) have interpreted this hadith in two ways. Firstly, hasad as denoted by the Arabic word 'ghibtah', is taken here in the sense of emulation. There is a difference between jealousy and emulation. Hasad is a desire that one possessing a blessing should be deprived of it; whether the person who feels jealous acquires it or not, while emulation signifies a desire to possess a thing, whether the actual owner is deprived of it or not. Since hasad is haram (religiously unlawful) under Ijma (consensus of opinion), the Ulama have translated, by way of metaphor, this word hasad as ghibtah meaning emulation. Ghibtah is permissible in worldly affairs and commendable in religious matters.

The second interpretation is that the term hasad has been used in a hypothetical sense, i.e., if hasad were permissible it would have been so with regard to the two persons mentioned above.

•HADITH 6

Hadhrat Abu Musa (Radhiyallaho anho) narrated that Rasulullah (Sallallaho alaihe wasallam) said: "The example of a mo'min (believer) who reads the Quran is like that of citron which has a pleasant smell and a sweet taste. The example of a mo'min who does not read the Quran is like that of a date, which has no smell, though its taste is sweet. The munafiq (hypocrite) who does not read the Quran is like a wild gourd, which has a bitter taste and no smell, and the munafiq who reads the Quran is like a raihan (sweet smelling flower), which is fragrant but has a bitter taste." (Narrated by Bukhari, Muslim, Nasai, and Ibn Majah)

In this hadith an abstract quality of reading the Glorious Qur'an, has been compared to concrete objects in order to illustrate the difference between reading and not reading the Holy Quran. Otherwise it is obvious that material objects of this world like citrons and dates cannot match the sweetness and perfume of the Quran. There are, however, special points in this similitude, which pertain to the deep knowledge of the Prophets and testify to the vast understanding of Rasulullah (Sallallaho alaihe wasallam).

Consider, for example, the citron, which gives flavour to the mouth, cleans the stomach and stimulates digestion. These are the qualities specially associated with the reading of the Quran since, fragrance in the mouth, internal purity and spiritual strength result from reading the Quran. It is also said that if there is citron in the house, no jinn can enter it. If it is true, then such is the speciality of the Quran. Some physicians say that citron strengthens the memory and it is reported in 'Ihya' by Hadhrat Ali (Radhiyallaho anho) that three things, i.e., cleaning the teeth with miswak, fasting and reading the Holy Quran strengthen the memory.

In the book of Abu Dawood, it is mentioned at the conclusion of the hadith given above that a good companion is like a person having musk. Even if you do not get musk, you will at least enjoy its fragrance. An evil companion is like a person with a furnace, near whom, even if you do not get blackened, you certainly cannot avoid the smoke. It is, therefore, important that one should be very careful in choosing his companions, with whom he has to mix.

•Hadith 7

Hadhrat Umar (Radhiyallaho anho) narrates that Rasulullah (Sallallaho alaihe wasallam) said: "Allah exalts many people by means of this Book (the Holy Quran), and He also degrades and disgraces many others by means of the same." (Narrated by Muslim)

People who believe in the Holy Book and act upon it are given by Allah position of honour and respect, both in this life as well as in the Hereafter, while those who do not act upon it are disgraced by Allah. This principle is also borne out by the various ayaat of the Holy Qur'an. At one place it reads:

"He misleads many and guides many thereby."

"And We send down in the Qur'an that which is a healing and mercy for believers, though it increases for the evildoers naught save ruin." (XVII:82)

The Prophet (Sallallaho alaihe wasallam) is also reported to have said: "Many hypocrites of this Ummat will be those who sing the Quran."

In 'Ihya-ul-Ulum' it is reported from some Mashaaikh, "As soon as a man starts reading a surah (chapter of the Holy Quran), the Angels start invoking mercy for him and they continue to do so till he stops reading; on the contrary another person starts reading a surah and the Angels start cursing him and they continue to do so till he completes the reading."

Some scholars have stated that sometimes a man reads the Holy Quran and invokes curses on himself without even knowing it. For instance, he reads in the Holy Qur'an:

"Beware, the curse of Allah is on the wrong-doers."

and he exposes himself to this warning because of his wrong doings.

In the like manner, he reads in the Qur'an:

"The curse of Allah is upon the liars."

In fact he exposes himself to the warning by reason of his being himself a liar.

Aamir ibn Waathilah (Radhiyallaho anho) says that Hadhrat Umar (Radhiyallaho anho) had appointed Naafi ibn Abdul Harith as the Governor of Mecca. Once he asked the latter as to whom he had appointed as the administrator of forests. "Ibn Abzi." replied Naafi. "Who is Ibn Abzi?" said Hadhrat Umar (Radhiyallaho anho). "He is one of our slaves." was the reply. "Why have you appointed a slave the ameer (leader)?" objected Hadhrat Umar (Radhiyallaho anho). "Because he recites the Book of Allah." said Naafi. At this, Hadhrat Umar (Radhiyallaho anho) narrated the hadith that it had been said by Rasullullah (Sallallaho alai he wasallam) that, because of this Book, Allah elevates many people and degrades many.

•HADITH 8

Hadhrat Abdur Rahman ibn Auf (Radhiyallaho anho) narrates that Rasulullah (Sallallaho alaihe wasallam) said, "On the Day of Judgement, three things will be under the shade of the Arsh (Allah's Throne). One, the Holy Quran which will argue with men; the Quran has both an exterior and an interior. The second will be amaanat (trust). The third will be kinship, which shall proclaim, 'Oh, Allah! Have mercy on the person who upheld me, and deprive him of Your mercy whosoever severed me.' " (Narrated by Sharah Sanna.)

"Three things will be under the shade of the Arsh." signifies their utmost nearness in the sublime presence of Allah. "The Quran will argue." means that it will plead the cause of those people who read it, respect it and act upon its commandments. It will intercede on their behalf and solicit the upgrading of their rank. Mulla Ali Qari has narrated on the authority of 'Tirmizi' (a book of Hadith) that, in the presence of Almighty Allah, the Holy Quran will beg Allah to grant an apparel to its reader. Almighty Allah will give him a crown of honour. The Quran will again beg for additional favours for him. Thereupon Almighty Allah will award the reader a complete robe of honour. The Quran will again beseech Allah to be pleased with him, and Almighty Allah will express His pleasure to him.

We find in this life that the pleasure of the beloved is considered to be the most coveted gift. Similarly in the life Hereafter, no bounty shall stand comparison with the pleasure of our Beloved Almighty Allah. And in case of those who ignore their duty towards the Quran, it will challenge them saying, "Did you care for me? Did you fulfil your obligations towards me?"

It has been reported on the authority of Imam Abu Hanifa (Rahmatullah alaih) in 'Ihya' that it is the due right of the Quran that it should be read completely twice a year. Those of us who never care to read the Quran should first consider how they will defend themselves against such a strong plaintiff. Death is inevitable and there can be no escape from it.

The meaning of the expression "exterior and interior of the Quran" is evident. The Quran has an apparent meaning which can be understood by all, but the deeper spiritual significance is not understood by everybody. It is in this connection that Rasulullah (Sallallaho alaihe wasallam) has said: "Whosoever expresses his personal opinion in respect of anything in the Quran commits a mistake, even if he be right in his opinion."

Some scholars hold that the word 'exterior', refers to its words, which can be recited properly by everybody and the word 'interior', i.e., spirit, refers to its meanings, and its underlying ideas, the understanding of which varies with the ability of the readers.

Hadhrat Ibn Masood (Radhiyallaho anho) said, "If you seek knowledge, you should meditate on the meanings of the Quran, because it embodies the history of former as well as of latter times." It is, however, essential to observe the prerequisites for interpreting the Quran. An unbecoming present day fashion is that even those who possess little or no knowledge of Arabic vocabulary offer their personal opinion on the basis of vernacular translations of the Quran. Specialists have laid down that anyone attempting a commentary of the Holy Quran should be well versed in fifteen subjects. These, as briefly given below, will show that it is not easy for everybody to understand the underlying significance and real meanings of the Holy Quran.

(1) Lughat, i.e., philology of language, which helps in understanding the appropriate meanings of words. Mujahid (Rahmatullah alaih) says, "one who believes in Allah and the Day of Judgement should not open his lips in respect of the Quran, unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different."

(2) Nahw, i.e., syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of Iraab (vowel sounds) of the letters of a word. A change in Iraab often means a change in the meaning.

(3) Sarf, i.e., etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and with a change in its conjugation.

Ibn Faris (Rahmatullah alaih) says, "One who loses the knowledge of etymology loses a great deal." Allamah Zamakhshari (Rahmatullah alaih) mentions that, when a certain person set to translate the ayat:

"On the day that We shall call each and every people after their leader," (XVII:71)

He ignorantly rendered it thus: "On the day that We shall call each people after their mothers." He supposed that the singular Arabic word 'imam' (leader) was the plural of the Arabic word 'umm' (mother). If he had been conversant with etymology, he would have known that the plural of 'umm' is not 'imam'.

(4) Ishtiqaaq, i.e., derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g., the word 'maseeh' is derivable from 'masah' which means to touch or to move wet hands over, and also from 'masaahah' which means measurement.

(5) Ilmul Ma'aani, i.e., knowledge of semantics, because phrase constructions are understood from their meanings.

(6) Ilmul Bayaan, i.e., knowledge of figures of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.

(7) Ilmul Badee, i.e., knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.

The last three are the branches of Ilmul Balaaghah (knowledge of oratory), and are considered very important subjects, which a commentator should master, because the Glorious Quran is a perfect miracle and its amazing constructions can only be related after mastering these subjects.

(8) Ilmul Qiraa'ah, i.e., knowledge of the art of pronunciation, because different methods of recitation sometimes convey different meanings, and sometimes one meaning is to be preferred over the other.

(9) Ilmul Aqaa'id, i.e., knowledge of the fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayaat referring to Almighty Allah may need explanation. For example, the analogy in the ayat:

(The hand of Allah is over their hands.) will have to be explained.

(10) Usoolul Fiqh i.e., Principles of Islamic Jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statements.

(11) Asbaabun Nuzool, i.e., the particular circumstances which caused revelation. The meaning of an ayat will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an ayat is understood only if we know the circumstances in which the ayat had been revealed.

(12) An Naasikh wal Mansookh, i.e., knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.

(13) Ilmul Fiqh, i.e., knowledge of Islamic Jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.

(14) Knowledge of such ahadith that happen to be commentary on certain brief verses of the Quran.

(15) The last but most important is the Wahbi ilm, or the gifted understanding, bestowed by Almighty Allah upon His selected ones, as is referred in the hadith:

"Whosoever acts upon what he knows, Almighty Allah bestows upon him the knowledge of things not known to him. "

It is this special understanding that was implied in the reply of Hadhrat Ali (may Allah be kind to him) when he was asked by the people if he had received from Rasulullah (Sallallaho alaihe wasallam) any special knowledge or instructions which were not received by others. Hadhrat Ali (Radhiyallaho anho) said, "I swear by Him Who made the Paradise and created life that I possess nothing special, except the clear understanding which Almighty Allah bestows upon a person in respect of the Quran."

Ibn Abid Dunyaa (Rahmatullah alaih) says that the knowledge of the Holy Quran and that which can be derived out of it are as vast as a boundless ocean.

The branches of knowledge described above are like tools, i.e. essential prerequisite for a commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahabah (Companions of the Holy Prophet (Sallallaho alaihe was allam)) already had Arabic language as their mother-tongue, and they reached the depth of the rest of the knowledge by means of their illuminating contact that they had with Rasulullah (Sallallaho alaihe wasallam).

Allamah Suyuti says that those who think that it is beyond the capacity of a man to acquire Wahbi ilm, or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the world.

It is stated in 'Keemiyaa-e-Sa'aadat' that three persons are not blessed with complete understanding of the Qur'an. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in act of religious innovation, because these actions blacken his heart, which in turn prevents him from understanding the Quran. Thirdly, one who is a rationalist, even in the matter of faith, and feels embarassed when he reads an ayat of the Quran which he is not able to fully rationalize.