Hadhrat Abdullah ibn Amr (Radhiyallaho anho) reports that Rasulullah (Sallallaho alihe wasallam) said: "On the Day of Judgement, it will be said to the Man devoted to the Quran, 'Go on reciting the Quran and continue ascending the storeys of Jannat (Paradise) and recite in the slow manner you had been reading in worldly life; your final abode will be where you reach at the time of the last ayat of your recitation.' " (narrated by Tirmidhi, Abu Dawud, Nasai, Ibn Majah, and Ibn Habaan in the Sahih.)

"The man of Quran" apparently means a hafiz (memorizer of the whole Quran). Mulla Ali Qari has explained it fully that this honour is reserved for a hafiz, and that this hadith does not apply to one who reads by looking into the Holy Book. First, because the words "Man of Quran" point towards a hafiz and secondly there is a tradition in Musnad Ahmad:

"Till he reads of whatever Quran is with him."

This word more clearly refers to a hafiz, although a reader who remains very often engaged in reciting the Quran may also be implied.

It is written in 'Mirqaat' that this hadith does not apply to a reader who is accursed by the Quran. This is with reference to the hadith that there are many readers of the Quran who read the Quran but the Quran invokes curses upon them. Therefore, the reading of Quran by a person who does not adhere to the correct tenets does not constitute an argument that he is acceptable to Allah. Many Ahadith of this type relate to the Khawarij (a sect who were opposed to Hadhrat Ali (Radhiyallaho anho)).

In this commentary, Shah Abdul Aziz (Rahmatullah alaih) has written that 'tarteel' literally means reading with good and clear pronunciation. According to Islamic principles it means reading in accordance with certain rules as follows:

(1) The letters of the alphabets should be correctly uttered to ensure their correct pronunciation so that ( ) is not read as ( ) and ( ) and so on.

(2) Stopping correctly at the pauses, so that the joining or finishing of the verses may not take place at inappropriate places.

(3) The correct pronunciation of the vowel sounds.

(4) Raising the voice slightly so that the words of Quran uttered by the mouth may reach the ears and thus influence the heart.

(5) Setting the sound in a way that it may become full of pathos and may affect the heart quickly, because a pathos voice influences the heart at once, moves and strengthens the soul more affectively.

The physicians are of the opinion that if a medicine is required to affect the heart quickly, it should be given a sweet smell by means of a perfume, for the heart is sensitive to sweet smell. If the medicine is required to affect the liver, it should be sweetened with sugar because the liver likes sweet things. Therefore, if a perfume is used at the time of recitation, it will have a better influence on the heart.

(6) Tashdeed (doubling of letters) and mudd (prolongation of letters) should be fully pronounced because this reveals the grandeur of the Quran and adds to its effectiveness.

(7) As stated earlier, the reader's heart should respond to the ayat indicating mercy of Allah or chastisement by Him.

The above mentioned seven rules constitute the correct way of reciting the Quran, which is called tarteel, and the sole object of all this is to reach the correct understanding and grasp of the deeper meaning of the Holy Quran.

Hadhrat Umm Salamah (Radhiyallaho anha) was once asked by someone as to how Rasulullah (Sallallaho alaihe wasallam) used to recite Quran. She said, "In a way that all vowel sounds were clear and the pronunciation of each letter was distinct." It is desirable to recite the Quran with propriety even if one may not understand the meaning. Ibn Abbas (Radhiyallaho anho) said that he preferred to recite with propriety, short surahs like Al-Qaariah or Zulzilah rather than to recite (otherwise long) surahs like Aale Imran without it.

The commentators and learned scholars explain the above mentioned hadith to mean that, for each ayat recited, the reciter will be elevated to a higher level in Paradise. From other ahadith, it appears that there are as many levels in Paradise as the number of ayaat in the Holy Quran.

Therefore, the status of a person will be raised by as many levels in Paradise as the number of ayaat in which he is well versed. As such, the one best versed in the whole Quran will reach the highest level in Paradise.

According to Mulla Ali Qari, it is mentioned in a hadith that there is no level in Jannat higher than that given to the reader of the Quran. So the readers will ascend in proportion to the number of ayaat recited by them in the world. Allamah Daani (Rahmatullah alaih) says that authorities agree that there are six thousand ayaat in the Quran. But there is some difference of opinion about the numbers over and above six thousand. These are variously reported to be 204, 14, 19, 25, 36.

It is written in 'Sharhul Ihya" that each ayat corresponds to a higher level in Paradise. So a reader will be asked to ascend according to his recitation. One who reads the whole of the Quran will attain the highest level in Paradise. And one who knows only a part of the Quran will rise up to the proportionate level. In brief, the stage or level reached will be fixed by the number of ayaat recited.

According to my understanding, the above hadith has a different meaning,

(If my interpretation is corect, it is from Allah and, if it is wrong, it is from me and from Satan, and Allah and His Prophet are free from it.)

I think that the elevation implied in this hadith is not that which can be determined by the number of ayat to be recited, i.e., when one ayat be recited, the status will be raised by one step, whether it be read with propriety or without. But this hadith points to another kind of elevation which is a type of an inner experience and is related to the recitation being with propriety or without it. So a person will be able to read in the same way as he reads in this worldly life. Mullah Ali Qari (Rahmatullah alaih) has quoted from one hadith that, if a person reads the Quran very often in this life, he will remember it in the life Hereafter, otherwise he will forget it. May Allah help us there.

There are many among us who memorized the Quran in their childhood through the religious zeal of their parents, but through sheer carelessness and negligence on their own part, have forgotten this capability in the later part of this very life. It is mentioned in other ahadith that one who passes away while labouring and working hard to commit the Glorious Quran to memory, will be reckoned amongst the huffaaz.

Allah's bounty has no limits. We should only seek it. As a poet says:

"Oh Shaheedi! His bounties are common for all, you could not be denied (these bounties), if you were all worthy."

•HADITH 10

Hadhrat Ibn Masood (Radhiyallaho anho) narrates that Rasullullah (Sallallaho alaihe wasallam) said, "Whosoever reads one letter of the Book of Allah is credited with one blessing and one blessing is equal to tenfold the like thereof in its reward. I do not say that (Alif Laam Meem) is one letter, but (alif) is one letter, (laam) is one letter, and (meem) is one letter." (Narrated by Tirmidhi and he said it is correct and scarce, and Daarmi.)

The hadith affirms that whereas, ordinarily for the purpose of reward an act as a whole is taken into account but in the case of Quran it is not so, parts also count. Thus, in reading each letter is counted as one good deed. And the reward of each good deed will be increased ten times, as promised by Almighty Allah.

"One who brings a good deed, for him will be tenfold the like thereof."

Ten times, however, is the minimum increase.

"Allah multiplies the reward for whomsoever He desires."

That each letter of the Holy Quran, when read, amounts to a good deed, has been illustrated by Rasulullah (Sallallaho alaihe wasallam) by saying that (Alif Laam Meem) is not one letter, but (alif) (laam) and (meem) are three separate letters, so it will comprise thirty blessings. There is a difference of opinion among scholars whether (alif, laam, meem) is the beginning of Surah Baqarah or of Surah Feel. If it is the beginning of Surah Baqarah, and only three letters are counted, as they are written, then the blessings will be thirty. And if it is the beginning of Surah Feel, then (alif) (laam) and (meem), which is the beginning of Surah Baqarah will be nine letters. Therefore, its reward will be ninety blessings.

Baihaqi (Rahmatullah alaih) has reported another hadith similar to this portion of the abovementioned hadith, viz., "I do not say that (Bismillah) is one letter, but uphold that (ba) (sin) (meem), etc, are separate letters."

•HADITH 11

Hadhrat Muaaz Juhani (Radhiyallaho anho) reports that Rasulullah (Sallallaho alaihe wasallam) said, "Whoever reads the Quran and acts upon what is contained in it, his parents will be made to wear a crown on the Day of Judgement, the brilliance of which will excel that of the sun, if the same were within your wordly houses. So, what do you think about the person who himself acts upon it?" (narrated by Ahmad and Abu Dawud and Sahahal Haakim.)

Thus, it is through the virtues of his reading the Quran and acting upon it that the parents of the leader will be honoured with a crown, the brilliance of which will far excel the light of the sun even if the sun were within one's own house. The sun is at a great distance from us and even then its light is so bright. If the sun comes down into one's house, its light and brilliance will surely increase manifold. The light of the crown to be worn by the parents of the reader will be still more brilliant. When this is in store for the parents, what will be the reward of the reader himself? Surely if the beneficiaries get so much, the reward of the person who is the real cause should be much more. the parents get this reward solely because they were the cause of the reader coming into being, or were responsible for his education.

In addition to the fact that the light of the sun will be far greater if it were in one's own house, this simile implies yet another delicate point. Attachment and liking for a thing increase when it always remains with a person. Therefore, the feeling of strangeness for the sun due to distance will give place to attachment, because of its close nearness all the time. Thus, in addition to describing the brilliance of the crown, the hadith implies this attachment with the crown and also the great satisfaction that it belongs to oneself. Everybody gets benefited by the sun, but if it were to be given entirely to a person, how very proud he would feel.

Haakim (Rahmatullah alaih) has reported from Buraidah, (Radhiyallaho anho) saying of Rasulullah (Sallallaho alaihe wasallam): "One who recites the Quran and acts upon it will be made to wear a crown woven with light, and his parents will be made to wear garments, which will be more valuable than the entire world. They will say, 'Almighty Allah! what is it that we are being given these garments for?' 'In lieu of the reading of Qur'an by your child', will be the reply."

It is given in Jamul Fawaaid by Tabarani (Rahmatullah alaih) that Hadhrat Anas (Radhiyallaho anho) had reported the saying of Rasulullah (Sallallaho alaihe wasallam), "Whoever teaches the reading of Quran to his son (without memorizing it), all his sins, whether previous or subsequent, will be forgiven; and whoever makes his child memorize the Quran will be raised on the Day of Judgement in the semblance of a full moon, and his son will be asked to start reciting, and for every ayat read by the child, the status of the parent will be raised to the next higher grade of Jannat, till the recitation of the Holy Quran is completed."

Such are the blessings for teaching the Quran to your children. This is not all. There is another point. God forbid, if you deprive your child of the knowledge of deen (religion) for the sake of a few pennies, not only shall you be deprived of eternal reward but you shall be held answerable before Allah. Is it not a fact that you are depriving your dear child of reading the Quran for fear that mullahs and huffaaz, after memorizing the Quran become dependent on others for their living? Please remember that not only do you expose your children to eternal misery, but carry on your shoulders a very heavy accountability. The hadith that

" Each one of you is a guardian, and will be questioned about those under his control."

means that everyone shall be questioned about his subordinates and dependents as to what extent he taught (deen) to them. Surely one should guard himself and his dependents against these shortcomings. But (as the proverb goes) "should one discard clothes for fear of lice?" Nay, one should surely try to keep his clothes clean. lf you impart religious education to your child, you will be free from your responsibilities. As long as the child lives, and whatever good deed he does and salaat he performs and forgiveness that he seeks from Allah for you, will elevate your position in Paradise. If for the sake of this life and for the lust of a few pennies you keep him ignorant of (deen), not only will you have to suffer for this misdeed but whatever evil and misdeeds he does, your account will not be free from their burden. For God's sake, have pity on yourselves. This life is only a passing phase and death will put an end to all its hardships, however great, but the sufferings for which there is no end, will be everlasting.

•HADITH 12

Uqbah ibn 'Aamir (Radhiyallaho anho) narrated that Rasulullah (Sallallaho alaihe wasallam) said, "If the Quran is placed in a skin and then put in the fire, it will not get burnt." (Narrated by Dharmi.)

The scholars of hadith have interpreted this hadith in two ways. Some of them take the words 'skin' and 'fire' in the literal sense. In this case the hadith refers to a miracle which was particular in the lifetime of Rasulullah (Sallallaho alaihe wasallam) in the same way as the miracles of other prophets were specific to their lifetime. In the second case, the word 'skin' is interpreted to mean the human skin and the word 'fire' means the fire of Hell. Thus the application of the hadith is general and not confined to any particular period. It means that if any hafiz of Quran were cast in the fire of Hell due to any crime on his part, it would not affect him. In another hadith it is said that the fire will not even touch him.

The second interpretation of the above mentioned hadith is also supported by another hadith reported by Abu Umaamah (Radhiyallaho anho) and also given in the book Sharhus Sunnah, by Mulla Ali Qari, which says, "Learn the Quran by heart, because Almighty Allah does not punish the heart which contains the Quran." In its meanings this hadith is clear and confirmed by the Quran. Those who regard memorizing the Quran as useless should, for God's sake, ponder over these merits. The last mentioned one alone should prompt everybody to dedicate his life to learning the Quran by heart, because there is no one who has not committed sins and does not deserve the fire of Hell.

In Sharhul Ihya there is a list of those people who will rest in the shade of Allah's mercy (protection) on the horrible Day of Judgement. It is mentioned therein that, according to a hadith reported from Hadhrat Ali (Radhiyallaho anho) by Dailami that the custodians of Quran, in other words those who learn the Quran by heart, will be in the shade of Allah, in the company of the Prophets and other virtuous people.

•HADITH 13

Hadhrat Ali (Radhiyallaho anho) says that Rasulullah (Sallallaho alaihe wasallam) said, "Whoever reads Quran and learns it by heart, and regards what it makes lawful as lawful and its unlawful as forbidden, will be admitted into Jannat by the Almighty Allah Who will also accept his intercession in respect of ten such persons of his family who shall have been doomed to Hell." (Narrated by Ahmad, Tirmidhi who said it was a scarce hadith, Hafis bin Sulaiman, Ibn Majah, and Daarmi.)

By the grace of Allah, entry into Jannat is ensured for every believer though it may come after his being punished for his misdeeds. The hafiz will, however, be favoured with this entry right from the beginning. The ten persons in whose favour his intercession will be accepted will be those sinful and disobedient Muslims who are guilty of major sins. There can be no intercession, however, for the unbelievers. Almighty Allah has said:

" Whosoever ascribes partners unto Allah, for him Allah has forbidden Jannat, and their place is Hell and for evil doers there will be none amongst the helpers. " (V:75)

It is also said in the Qur'an:

" The Prophet and the believers are not allowed to pray for the forgiveness of 'mushrikin' (Plural of mushrik, one who ascribes partners unto Allah) the polytheists even if they are their relatives..." (IX:113)

The Quranic ayat clearly say that polytheists will never be forgiven. The intercession of huffaaz will, therefore, be for those Muslims whose entry into Hell has been determined by their sins.

Those who are not huffaaz and cannot memorize the Quran should at least make one of their relatives a hafiz, so that by His grace they may be saved from their own evildoings.

Allah be thanked for this gracious favour on the person whose father, uncles and grandfathers both maternal and paternal, were all huffaaz. (This applies to the author. May Allah bless him with more favours).

HADITH 14

Hadhrat Abu Hurairah (Radhiyallaho anho) narrated that Rasulullah (Sallallaho alaihe wasallam) said, "Learn the Quran and recite it, becquse the example of one who learns the Qur'an, reads it and recites it in Tahajjud (salaat late after midnight) is like an open bag full of musk, the fragrance whereof spreads over the entire place, and a person who has learnt the Quran but sleeps while the Quran is in his heart, is like a bag full of musk but with its mouth closed." (Narrated by Tirmidhi, Nasaai, Ibn Majah, and Ibn Habaan.)

It means that the example of one who learns the Quran and cares for it and recites it in Tahajjud salaat is like that of a musk container which, if opened, fills the whole house with its sweet smell. In the same way, the entire house is lit up with divine light and blessings due to the recitation by the hafiz. Even if the hafiz remains asleep or does not recite through his negligence, the Quran in his heart is in any case the musk. This negligence resulted in the loss that others were deprived of the blessings of Quran, but his heart does, in any case, contain the musk of Quran.

• HADITH 15

Hadhrat Abdullah ibn Abbas (Radhiyallaho anho) has narrated the saying of Rasulullah (Sallallaho alaihe wasallam): "He in whose heart there is no part of the Quran is like a deserted house." (Narrated by Tirmidhi and he said it is correct, Daarmi, and Haakim.)

The allusion to a deserted house has a subtle meaning, which is expressed by the proverb that "an idle man's brain is the devil's workshop (literally the demon gets hold of an empty house). Similarly a heart, devoid of Quran, gets more and more possessed by Satan. What an emphasis is there in this hadith for memorizing the Holy Quran, that the heart which has not secured it has been likened to a deserted house.

Hadhrat Abu Hurairah (Radhiyallaho anho) says: "In the house where the Quran is read, the household members increase, virtues and blessings multiply, angels descend upon them and Satan quits the house. Whereas the house in which Quran is not recited, life therein becomes straitened and devoid of blessings, angels leave the house and Satan ravages it."

Hadhrat Ibn Masood (Radhiyallaho anho) and some others have reported Rasulullah (Sallallaho alaihe wasallam) to have said that a deserted house is one in which the Holy Quran is not recited.

HADITH 16

Hadhrat Aishah (Radhiyallaho anha) says that Rasulullah (Sallallaho alaihe wasallam) said, "Recitation of the Quran in salaat is more rewarding than the recitation outside salaat; recitation outside salaat is preferable to tasbeeh and takbeer (repeating words of Praise for Allah); tasbeeh is superior to sadaqah (alms); sadaqah to sowm (fasting) and sowm is protection against Fire." (Narrated by Baihaqui.)

The superiority of recitation of the Quran over zikr (glorification and remembrance of Allah) is evident because Quran is the Word of Allah. As mentioned earlier, the superiority of the Word of Allah over the speech of others is like His superiority over His creation. The superiority of zikr over sadaqah has been stressed in other ahadith as well. But the superiority of sadaqah over sowm as given in this hadith, seems contrary to that given in some other ahadith where sowm is said to be better than sadaqah. This difference is due to the variations in the type of people and their conditions of life.

According to this hadith sowm comes last in the order of merit. When sowm is protection against the Fire of Hell, we can imagine numerous blessing of the recitation of Quran.

The author of 'Ihya' reports on the authority of Hadhrat Ali (Radhiyallaho anho) that for every letter recited there are hundred blessings for one who reads the Quran while standing in salaat, fifty blessings for one who reads while sitting in salaat, twenty-five blessings for one who reads in the state of wudhu outside salaat, ten blessings for one who reads without wudhu, and one blessing for him who does not read himself but listens eagerly to the reader.