Is it that you hold your Mushaf, are reciting from it and yet your mind is wandering from the food in the fridge to the weather outside? You’re unaware of what you are articulating and can’t just focus? If so this piece of writing is intended for you.
Reciting the Qur’an is a source of barakah and, as we know, barakah is a key to productivity. Therefore we must aim to recite it in anticipation of Allah’s pleasure and barakah from him.
Indeed reading the Arabic words contains reward and you attain 10 rewards for every single letter that you pronounce. However, reading while reflecting and reciting with comprehension holds a greater benefit! Unfortunately Arabic, for many of us, is a foreign language and we are only skimming through the pages.
Here are some tips for a productive Quran recital; get the most benefit out of it!
1. Choose a hassle free time when your brain is unsullied and free from the clutters and chatters of everyday life. The best time for sure is around Fajr, it’s the time of barakah, and reciting Quran at that time is witnessed as Allah subḥānahu wa ta'āla (glorified and exalted be He) (glorified and exalted be He) says: “Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Quran of dawn. Indeed, the recitation of dawn is ever witnessed.”[Quran: Chapter 17 ,Verse 78]
2. Seat yourself in a peaceful spot where there is no distraction and you can easily concentrate.
3. Say the ta’awwuz (اعوذ باللہ من الشیطن الرجیم) with complete presence of mind; these words shouldn’t be coming out as a routine practice, rather say them mindfully, aim at the Shaitan and knock him out!
4. Be in a state of taharah: A wudhu done well really helps attain khushu. Make wudhu with the intention of reciting Quran.
(Correspondence of Hazrat Mufti Mahmood Hasan Gangohi rahimahullah)
Letter: I have a lot of anger in me. At times if a student does not carry out the work given to him, I become very angry. My nafs (innerself) pacifies me that I am doing this for the reformation of the student. Sometimes when angry, I focus on my own faults and weaknesses, yet my anger does not subside.
Reply: At the time of anger when the thought comes to mind that you are angry for the reformation of the student, then ponder over the following:
Hadhrat Anas (radiyallahu anhu) served Nabi (sallallahu alaihi wasallam) for almost ten years. He says: “At times Nabi (sallallahu alaihi wasallam) instructed me to do some work but I would reply that I will not do it. Sometimes Nabi (sallallahu alaihi wasallam) would send me to do some work but I would get involved in some play and amusement. Nabi (sallallahu alaihi wasallam) would wait and then come looking for me. He would find me sleeping in some place. He would wake me up and dust off whatever sand may have settled on me. He never ever said, “Why did you do this?” or “Why did you not do that?” Never did he ever say “Oof” as well.” Thus we should follow the way of Nabi (sallallahu alaihi wasallam). After all Nabi (sallallahu alaihi wasallam) most definitely had in mind the reformation of Hadhrat Anas (radiyallahu anhu). (Maktoobaat vol. 5, pg. 31)
The Arabs did not have the knowledge of heavenly and divine scriptures. Hence, when Nabi (sallallahu alaihi wa sallam) informed them of his nubuwwat, they sent a delegation to the Jews enquiring whether the rasuls (messengers) that had come before, were men or angels. The Jews replied that they were men. So their minds were clear that all rasuls were men like us. And they had to be men and not angels, for if they were angels, then angels do not get tired etc. So how will t hey be able to understand human life?
There are basically two categories of people: (1) ahluz zikr – those who have knowledge (2) ghair ahluz zikr (those who do not have knowledge). This is the system in worldly knowledge as well.
Then there are two types of texts that appear in the Qur’aan and Hadeeth: (1) Clear and categorical. Someone who has got the knowledge of this can follow this directly. For example, the prohibition of zina or the command of salaah etc. (2) Unclear and ambiguous or there seems to be a contradiction with other aayaat or ahaadeeth. To understand these, one’s knowledge needs to be extremely sound. When we are faced with such a text then the requisite is that we follow an imaam of fiqh. When people like Imaam Ghazaali, Imaam Raazi and even greater than them, Imaam Tirmizi (rahimahumullah) saw the need of following an imaam, then how much more in need are we. This is the consensus of all Ulama of the past that one will need to follow an imaam. In fact, the following of an imaam is a relief.
By the time the average person reaches the age of forty, he goes through five phases. Each phase lasts for approximately eight years each. For the first eight years he is playing with toys. Then he starts playing with advanced games. Thereafter beauty becomes his priority, where he only wears the latest designer clothing. Then he gets married and has children. Thereafter he works to build his empire which takes him to the age of forty.
After forty it is a downhill in life where he goes through a similar five phases but in reverse order. He now works to secure his wife and children. He then gets his children married. Thereafter he tries to be young again; he dyes his hair, he exercises and he eats healthy. Then he moves into retirement and then enters into his second childhood where it is no more the walking ring, rather the walking stick; no more gums and sweets, rather tablets and the capsules and finally he comes to the stage where he cannot enjoy the pleasures of the world anymore.
Often it is only at this stage that he realizes that he has wasted his life in chasing fun and pleasure and he is now proceeding empty-handed to the grave and hereafter.
From: Al Haadi
What do the Ulama’-e-kiraam say with regard to the following questions:
1. If some practice is deemed impermissible in Shari’ah, yet it can serve as a means for people benefitting in Deen and being drawn closer to Islam, can permission be granted for one to adopt such a means? For instance the maulood gatherings take place every year. Through these gatherings many people’s lives have changed and they have become inclined to Islam. Therefore, is it permissible for us to adopt such means for the propagation of Islam?
2. If the Ulama’ regard the participation in maulood gatherings as permissible, then why did Hazrat Moulana Gangohi (Rahmatullahi Alayh) so strongly prevent Hazrat Moulana Thanwi (Rahmatullahi Alayh) from attending such gatherings?
3. If participation in moulood gatherings is impermissible since it includes many bid’ah practises, though in essence there was some leeway for it had it been free of all the evils, on what basis can the TV channels for propagating Deen be then justified? If the participation in maulood gatherings to propagate the Haq is impermissible due to the means itself being impermissible, should not the same apply to the use of the television?
4. Many Ahaadith severely condemn picture making of all animate objects. The TV is amongst the most prominent tools that have been invented to display and present pictures of animate objects. It all started off on a very “conservative” way. However, now nudity, obscenity and immorality are promoted through the TV. How can such a tool be used for the propagation of the divine Shari’ah of Allah Ta’ala?
By Sadaf Farooqi
Prophet Muhammad sallallahu alaihi wa sallam displayed exemplary patience when negotiating the peace treaty at Al-Hudaibiyah with the Quraysh delegates who came to talk to him.
Sometimes, we encounter rare life-changing events or situations at critical points in our lives which God decrees for a pre-ordained purpose.
At first, this purpose might not be discernible or obvious at the time these events occur, but it might become apparent in the long-term, perhaps after the passage of many years, when the outcomes of the events shed more light upon why God caused them to happen in the first place.
God, in His Supreme wisdom, sometimes hides from us the subtle nuances and long-term outcomes of things that have been written in our fate, until His Divine decree comes to pass, and after several years, when we analyze these life-events in retrospect, we realize in awe why God made them happen, and how beneficial they were for us.
The Quran describes the event of the drawing up of the treaty of Hudaibiyah as a “clear victory”, in the first verse of chapter Al-Fath. However, ironically, or shall we say a bit paradoxically, when this event was actually taking place as a key milestone in the history of Islam, the Muslims who were part of it in the companionship of Prophet Muhammad, considered it anything but a victory.
In fact, they were rather mortified and angry at the way things were turning out, and some of them even went so far as to question the Prophet (peace be upon him) about why he was letting things evolve in what seemed to be a manner completely against the favor, interests and benefit of Islam and the Muslims.