On Pondering over the Creation of Allah, etc. They should, nevertheless, be understood as repeated in each case. In this translation the form ibn has been used in both initial and medial positions in the names of persons, in order to conform with current usage, although bin occurs medially in the originally text. Allah, the Exalted, has said: Say to them: I exhort you to do one thing: and that is that you stand before Allah two and two or singly and reflect In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for people of understanding, who remember Allah standing, sitting and lying on their sides and ponder over the creation of the heavens and the earth, which impels them to supplicate: Lord, Thou hast not created this without purpose, Holy art Thou 3. Do they not observe the clouds how they have been created, and the heaven how it has been raised high, and the mountains how they are set up, and the earth how it is spread out?
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Published on September 15th, by Sh. Yusuf al-Qaradawi 0 Tweet One of the inward manners that one should abide by when reading the Glorious Quran is pondering over the meaning of the Quranic words and verses. When reading the Glorious Quran, one is recommended to think of the meaning and significance of what he reads. Allah, Most High, has revealed the Glorious Quran in order to be reflected upon and understood. Apparently, reading the Glorious Quran slowly paves the way for contemplation, which is the avowed objective of reading the Glorious Quran.
The Glorious Quran, according to M. Ar-Rafii, consists of words of light. Therefore, deep thinking and contemplation in reading the Quran is the only way to realize these contents. If a reciter of the Glorious Quran needs to repeat the Quranic verses to understand and reflect on them, he is recommended to do so. This was the custom of the Prophet peace be upon him , the Companions may Allah be pleased with them all , and the early Muslims.
Do those who seek after evil ways think that We shall hold them equal with those who believe and do righteous deeds, that equal will be their life and their death? Then I stayed for a long time and then I went to the market and returned home while she was still repeating the same verse. The righteous successors like Said ibn Jubayr and Ar-Rabi ibn Khaytham were accustomed to do the same practice.
Yet, if I did not stop reflecting upon that verse, I would not pass on to another verse. If a person could not weep or feel awe when reading the Glorious Quran, he is recommended to exert himself to do so. This is required in case of reading or listening to the Glorious Quran. Therefore, their hearts grew hard to the extent that they never accepted any admonition. Say: Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration, and they say: Glory be to our Lord; truly has the promise of our Lord been fulfilled.
We believe; write us down among the witnesses. What cause can we have, not to believe in Allah and the truth, which has come to us, seeing that we long for our Lord to admit us to the company of the righteous! Weeping of the heart means awe and sadness. When reading the Glorious Quran, a person should reflect on what it contains of threats, warnings, covenants, etc. Inevitably, he will feel sad and weep. Otherwise, he should exert himself to do so.
Actions of the Heart that Should Precede Contemplation In his Ihya, Abu Hamid Al-Ghazali pointed out the actions of the heart that should exist before contemplation as follows: Grasping the glory and superiority of the words: A reciter of the Glorious Quran should understand and grasp the glory of what he reads. Consciousness of the heart: When reading the Glorious Quran, one should not be distracted from what he reads. Some early Muslims, therefore, used to repeat the verse from which their hearts were distracted in order to read it attentively once more.
Consciousness of the heart is the fruit of reverence for the Speaker of the Quran, i. These obstacles, according Imam Al-Ghazali, are four: Concerning oneself with the pronunciation of words rather than reflecting upon their meanings: The accursed Satan tries to trap reciters of the Glorious Quran thereby. Blind imitation of, and enthusiasm for, a certain school of thought or belief: One who blindly imitates a certain school or a theory is confined to that school or theory as long as he does not free himself from blind enthusiasm.
In this way, Satan could ensnare narrow-minded people and insinuate evil ideas in order to keep them far from the right way. Committing sins and following vain desires: Sins darken the hearts and hinder the light of the Glorious Quran from illuminating them. The more vain desires one follows, the more difficulties in understanding the Quran he will face. In more than one verse, the Glorious Quran confirms this fact.
Particularity Amongst the inward morals of reciting the Quran is what Imam Al-Ghazali called takhsis particularity , which means that when reading the Glorious Quran, one should regard it as addressing him in particular. In doing so, one should consider every Quranic glad tiding, warning, admonition, story, etc.
When reading the above Quranic verse, a reciter of the Glorious Quran should admit that Quranic stories are meant to strengthen his own heart, although the address in the verse is directed to the Prophet peace be upon him. No wonder, the Glorious Quran is decreed by its Revealer, Most High, to be the remedy, guidance, and mercy for all people. Yet, even when the address in the Glorious Quran is of a general nature, the individual, in origin, is included in this address.
The Quran is the spring of the believer, similarly as rain is the spring of the earth. This influence varies according to the meaning of the verses one reads, i. For instance, his heart should be overwhelmed with fear when he reads verses dealing with threats and punishment.
It is no wonder that some righteous men fell dead or unconscious when reciting or listening to some Quranic verses dealing with the threats and torment in the Hereafter. Degrees of reading the Glorious Quran, however, are three: Reading the Glorious Quran while imagining that Allah, Most High, hears the recitation of it: In this case, a reciter of the Quran imagines that he reads it before Allah, Most High, while He looks at and hears him.
The state of such a person is one who calls upon and invokes Allah, Most High. Reading the Quran while imagining that Allah, Most High, sees and converses with him: In this case, a reciter of the Quran would listen to, glorify, and understand the One whom he imagines to be conversing with him.
Allah appears for His creation in His Words, but they see not.
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