Alhassanain(p) Network for Heritage and Islamic Thought

How to Read the Qur'an

The Messenger of Allah (S) said:

'The beautiful voice is the adornment of the Qur'an.'137

And he said (S):

'The Archangel Gabriel ordered me to read the Qur'an while standing.'138

And he said (S):

'The Qur'an descended with sadness. Therefore, if you read it then weep and if you cannot weep then feign weeping.139

And he said (S):

'Beautify the Qur'an with your voices for the beautiful voice increases the beauty of the Qur'an.'140

In al-Khisal with a chain of transmitters from 'Ali (a) who said:

'The servant of Allah should not recite the Qur'an if he is not in a state of ritual purity until he purifies himself.'141

Related from Imam al-Saadiq (a) who said:

'The Qur'an descended with sadness so recite it with sadness.'142

And related from Imam al-Saadiq (a) who said:

'The Messenger of Allah (S) said: 'Reciteye the Qur'an with the voice and tone of the Arabs and avoid the tone of those whopractise foul deeds and great sins. There will come a people after me who will sing the Qur'an in the style of popular song or the style of the monks or as a lamentation ..their hearts will be tried as will those who areenamoured by what they do.'143

Also related from him (a):

'The Prophet (S) said: 'Everything has an adornment and the adornment of the Qur'an is the beautiful voice.'144

Also related from him (a) is that he said:

'Learn ye the Arabic language for it is the speech of Allah with which he addressed his creation and spoke with it to the ancients.'145

It is related that Imam al-Kaadhem (a) had a beautiful voice and that he excelled in the recital of the Qur'an. It is related that ImamZayn el-Abidin (a) was reading the Qur'an and apasser by heard him he would be astounded at the beauty of his voice.'146

Related from Imam al-Ridha (a) who said:

'The Messenger of Allah said: 'Beautify the Qur'an with your voices for the beautiful voice can only enhance the beauty of the Qur'an.'147

TheMemorisation of the Qur'an

The Messenger of Allah (S) said:

'The number of stations in the garden of Paradise corresponds to the number of verses of the Qur'an. When someone who knows the Qur'an enters the garden he will be told: 'Recite and for every verse ascend a station.' There will be no station higher than he who hasmemorised the entire Qur'an.'148

Related from Imam al-Saadiq (a) who said:

'The person who hasmemorised the Qur'an and acts in accordance with it will be counted among the noble and pious.'149

He (a) also said:

'How important is the Qur'an! Each verse and each chapter of the Qur'an will arrive on the day of resurrection and willrise one thousand stations illuminating the garden

and will say: If only you hadmemorised me I would have brought you here.150

Also related from Imam al-Saadiq (a):

'The person who takes pains tomemorise the Qur'an through his ownlabours although his memory be weak will gain twice the reward.'151

Also related from him (a):

'Whoever forgets a chapter of the Qur'an will see that chapter in the most beautiful of aspects and themost lofty of stations in the garden. When he sees it he will say: What are you? How beautiful you are. I wish you were for me. The chapter will say: Do you notrecognise me? I am such and such a chapter of the Qur'an. If you had not forgotten me I would have raised you to this station.'152

Related from ImamKaadhem (a):

'The stations of the garden of Paradise are the same number as the verses of the Qur'an and it will be said: Recite and ascend. So he will read and ascend.'153

Listening to the Qur'an

The Messenger of Allah (S) said:

'The evils of this world will be repelled from one who listens to the Qur'an and the calamity of the next world will be repelled from thereciter of the Qur'an. Listening to a single verse of the book of Allah is better than a great amount of gold, and reciting a verse from the book of Allah

is better than what is below the heavenly throne to the nether regions of the Earth.'154

He (S) also said:

'Thereciter of the Qur'an and the one who listens are equal in their reward.'155

Related from ImamZayn al-'Abidin (a) who said:

'Whoever listens to a letter from the book of Allah without reading it will revive the reward of a good deed and an evil deed of his will be erased and he willrise a degree in station. Whoever reads the book of Allah while looking at it in other than during the ritual prayers, Allah will write for him for every letter a good deed and erase an evil deed, and raise him a degree in station. Whoever learns a letter from the book of Allah, Allah will write in his record ten good deeds, and erase ten evil deeds and raise him ten degrees. I do not say: For every verse but for every letter. Whoever reads a letter while sitting in prayer, Allah will write in his record fifty good deeds and erase fifty evil deeds and will raise him fifty degrees. Whoever reads a letter while standing in prayer, Allah will write in his record one-hundred good deeds and erase one-hundred of his evil deeds and raise him one-hundred degrees in station. Whoever completes a recitation of the book of Allah his wish will be granted sooner or later.'156

ImamSaadiq (a) was asked:

'Is it incumbent upon one who hears someone reciting the Qur'an to listen and pay heed to him?' He said: 'Yes,If the Qur'an is recited near you, you should listen to it.'157

Abandoning the Qur'an

The Messenger of Allah (S) said:

'There will come a time for my nation when nothing will remain of the Qur'an but its script.'158

He (S) also said in his will:

'O 'Ali, In Hell there is a millstone of iron with which the heads of the criminalreciters and scholars will bepulverised .'159

He (S) also said:

'Many areciter of the Qur'an and the Qur'an will curse him.'160

He (S) also said:

'Whoever learns the Qur'an then forgets it on purpose will meet Allah Almighty on the day of resurrection in chains and for every (forgotten) verse there will be a serpent assigned to oversee him. Whoever learns the Qur'an and does not act accordingly preferring to it the love of this world and its vain ornament will deserve the contempt of Allah and will be in the lowest level (of hell) … ..'

He (S) also said:

'Whoever reads the Qur'an desiring reputation and showing off for the people will meet Allah on the day of resurrection with his face in darkness with no flesh on hisface. Whoever reads the Qur'an and does not act accordingly will be brought before Allah on the day of resurrection blind. He will say: 'O Lord, why have I been brought before you blind when I used to see?' He will be told: 'This is the way you approached our verses so that you forgot them, so likewise you are today forgotten.' Then he will be ordered into the fire. Whoever reads theQur'an

desiring reputation, or as a way to argue with the foolish people or to impress the scholars, or seeking through it the things of this world will have his bones scattered by the Almighty on the day of resurrection and no-one in the fire shall have a worse punishment than him and he will be spared from no kind of torment because of the intensity of the anger and contempt that Allah has for him.'161

He (S) also said:

'The marks of a tyrant are four in number: Disobedience of the Most Merciful, causing hurt toneighbours , hatred of the Qur'an, and nearness to wrongdoing.'162

Related from ImamSaadiq (a) who said:

'There are three things which complain to Allah the Almighty: A dilapidated mosque which is not prayed in by its people, a learned person in the midst of the ignorant, and a copy of the Qur'an left unread on a shelf gathering dust.'163

The Qur'an and the People of the Prophet's Household

TheMost noble Prophet, Muhammad (S) said:

'Wholoveth Allah then let him love me, and wholoveth me let him love my family. I leave behind with you the two momentous things; the book of Allah and my family and wholoveth my family then let him love the Qur'an.'164

He (S) also said:

' . .they (the people of the prophet's household) are with the Qur'an and the Qur'an is with them. They will not

deviate from it until they reach me at the sacred well (in Paradise).'165

He (S) also said:

'Ali is with the Qur'an and the Qur'an is with him. They will never diverge until they reach me at the sacred well.'166

He (S) also said:

'Allah Almighty hasfavoured the Qur'an and the knowledge of its interpretation and His mercy and divinefavour for the allies of Muhammad and his pure family and those who oppose their enemies.'167

Related from UmmSalmah whosaid:

'I heard the Messenger of Allah (S) saying during the illness which ended in his death and when the room was full of his companions: 'O people, shortly I will die and I will be taken away and I have discharged my duty that I leave with you the two momentous things: the book of my Lord and my family my household. Then he took the hand of 'Ali (a) and said: ' 'Ali is with the Qur'an and the Qur'an is with 'Ali - two successors of insight they will never depart from one another until they reach me at the sacred well'168

Imam 'Ali (a) said:

'Allah Almighty purified us and restrained us from sin and made us witnesses over his creation and his proof on the earth. He made us be with the Qur'an and the Qur'an with us. We will never depart from it and it will never depart from us.'169

He (a) also said:

'We the people of the household cannot be compared to anyone. The Qur'an was revealed amongst us and the mine of the prophetic mission is amongst us.'170

ImamZayn al-'Abidin (a) said:

'Our similitude in the book of Allah is as a niche in which there is a lamp. In the lamp there is a glass and the glass is Muhammad (S) as if he was a pearly star lit from a blessed tree. He said: 'Ali is its oil neither of the East nor of the West. Its oil almost illuminates although no flame has touched it. The Qur'an is light upon light. Allah guides to His light who He wishes, He guides to our allegiance whoever He loves.'171

Related from ImamBaaqir (a) regarding Allah's words:

{ then ask the people of al-Dhikr if you do not know.} 172

He said: 'al-Dhikr is the Qur'an and we are its people.'173

Also related from ImamBaaqir (a):

'The Qur'an was sent down in four quarters; a quarter about us, a quarter about our enemies, a quarter about injunctions and laws, and a quarter traditions and parables. We have the noble parts of the Qur'an.'174

He (a) also said:

'The Messenger of Allah (S) said: 'I am the first to go before The Almighty on the day of resurrection along with His book and the people of my household. Then will come my nation, then I will ask them what they did with the book of Allah and the people of my household.'175

He (a) also said regarding the words of Allah:

{We will settle your affairs O ye two momentous things.} 176 'The two momentous things are the Qur'an and Us.' 177

He (a) also said:

'Allah has made our regency the axis of the Qur'an.'178

He also said (to one of his followers):

'OMufaddal , if our followers were to contemplate the Qur'an, they would not doubt our virtue.'179

He (a) also said:

'Allah has made our regency the axis of the Qur'an and that of all books. The clear verses of the Qur'an revolve around it and through it faith is made plain. The Messenger of Allah (S) ordered that the Qur'an and the family of Muhammad (S) be followed saying in his final sermon: 'I leave amongst you the two momentous things - the greater and the lesser. The greater thing is the book of my Lord and the lesser is the people of my household so remember me through them for you will not stray as long as you adhere to these two.'180

The Intercession of the Qur'an

The Messenger of Allah (S) said:

'Intercessors are five in number: the Qur'an, the bond of kinship, trustworthiness, your Prophet, and the people of the household of your Prophet.'181

Al-Imam al-Saadiq (a) said:

'The Qur'an warns those who seek to reach their Lord through their desire for what He has with Him. The Qur'an is an intercessor whose intercession will be accepted.'182

The Qur'an as a Cure

The Messenger of Allah (S) said:

'He who seeks a cure in other than the Qur'an will never find a cure.'183

He (S) also said:

'Honey is a cure for every illness and the Qur'an is a cure for what is in the heart so take the two cures - honey and the Qur'an.'184

He (S) also said:

'The Qur'an is the cure.'185

Amir al-Mu'minin 'Ali (a) said:

'In the Qur'an there is a verse which contains the complete medicine:{Eat and drink but not to excess.} 186 187

Al-Imam al-Saadiq (a) said:

'The cure is in the knowledge of the Qur'an.'188

He (a) also said:

'Treat your diseases through charity and seek a cure with the Qur'an for whoever the Qur'an cannot cure there is no cure for him.'189

Imam al-Kaadhem (a) said:

'In the Qur'an is the cure for every illness.'190

The Author

Ayatollah al-Udhma Imam MuhammadShirazi is the Religious Authority, orMarje ', to millions of Muslims around the globe. A charismatic leader who is known for his high moral values, modesty and spirituality, ImamShirazi is a mentor and a source of aspiration to Muslims; and the means of access to authentic knowledge and teachings of Islam. He has tirelessly devoted himself, and his life, to the affairs of Muslims in particular, and to that of mankind in general. He has made extensive contributions in various fields of learning ranging from Jurisprudence and Theology to Politics, Economics, Law, Sociology and Human Rights.

MuhammadShirazi was born in the holy city of Najaf, Iraq, in 1347 AH (Muslim calendar), 1927 AD. He settled in the holy city of Karbala, Iraq, at the age of nine, alongside his father. After primary education, the youngShirazi continued his studies in different branches of learning under his father's guidance as well as those of various other eminent scholars and specialists. In the course of his training he showed a remarkable talent and appetite for learning as well as a tireless commitment to his work and the cause he believed in. His extraordinary ability, and effort, earned him the recognition, by his father and otherMarje's and scholars, of being aMujtahid ; a qualified religious scholar in the sciences of Islamic jurisprudence and law. He was subsequently able to assume the office of theMarje ' at the early age of 33 in 1960. His followers are found in many countries around the globe.

ImamShirazi is distinguished for his intellectual ability and holistic vision. He has written various specialized studies that are considered to be among the most important references in the Islamic sciences of beliefs or doctrine, ethics, politics, economics, sociology, law, human rights, etc. He has enriched the world with his staggering contribution of more than 1000 books, treatise and studies on various branches of learning. His works range from simple introductory books for the young generations to literary and scientific masterpieces. Deeply rooted in the holy Qur'an and the Teachings of the Prophet of Islam, his vision and theories cover areas such as Politics, Economics, Government, Management, Sociology, Theology, Philosophy, History and Islamic Law. His work on Islamic Jurisprudence (al-Fiqh series) for example constitutes 150 volumes, which run into more than 70,000 pages. Through his original thoughts and ideas he has championed the causes of issues such as the family, human right, freedom of expression, political pluralism, non-violence, andShura or consultative system of leadership.

ImamShirazi believes in the fundamental and elementary nature of freedom in mankind. He calls for freedom of expression, political plurality, debate and discussion, tolerance and forgiveness. He strongly believes in the consultative system of leadership and calls for the establishment of the leadership council of religious authorities. He calls for the establishment of the universal Islamic government to encompass all the Muslim countries. These and other ideas are discussed in detail in his books.

1. Aspects of the Political Theory of Imam MuhammadShirazi

MuhammadAyyub is a well-known Islamist political activist within the Iraqi circle who has established a long history of political struggle behind him. He was attracted by the views of the Imam MuhammadShirazi in the fields of social and political sciences. This prompted the author to write this book to introduce the reader to these views that have remained relatively unknown to the Muslim activists and reformists. It covers such aspects on politics as freedom of expression, party-political pluralism andorganisation , social justice, peace and non-violence, human rights, consultation system of government, etc.

2. Islamic System of Government

In this introductory book the author outlines the basic principles of government based on the teachings of Islam. The author begins with the aim and objectives of the government according to Islam and the extent of its authority. He then addresses, from the Islamic viewpoint, the significance and fundamental nature of such issues as consultative system of government, judicial system, freedoms, party political pluralism, social justice, human rights, foreign policy, etc. The author also outlines the policies of a government on issues such as education, welfare, health, crime, services, etc. as well as such matter as the government's income.

3. If Islam Were To Be Established

This book can serve as the Muslim's guide to the Islamic government. If an Islamist opposition group has a plan for an Islamic government, this book would help to check various aspects of the plan. In the absence of such a plan, this book would present one. To the non- Muslims, the book presents a glimpse of a typical Islamic system of government. The book would also serve as a yardstick for anyone to check the practices of any government that claims to have implemented an Islamic system of government.

4. The Family

In this book the author highlights the problems he sees primarily in Islamic societies and particularly in the west today from the phenomenon of unmarried young men and women through to birth control and contraception. He surveys the idea of marriage in various religions and schools of thought and discusses polygamy from the Islamic perspective. As well as being a call to the Muslim world to revert to the true teachings of Islam, this book can also be of use as an introduction to others who seek some answers to the social problems of today. This is because Islam has detailed teachings, which promise success in every area of human life on individual and societal levels, and what's more their practicality has been historically proven.

5. Fundamentals of Islam

In this book the author outlines the five fundamental principles of Islam, namely the Indivisible Oneness of God (Tawheed ), Divine Justice (Adl ),Prophethood (Nubowwah ), Leadership of mankind (Imamah ), and Resurrection (Me'ad ). For each principle, the author presents a concise discussion on the significance of the issue concerned. The book could serve as a good introduction to fundamental Islamic beliefs, both for the Muslim and non-Muslim alike.

6. War, Peace and Non-violence: An Islamic perspective

In this work the author addresses three controversial issues, which have come to be associated with Islam. Through his extensive knowledge of the teachings of Islam, the author presents the Islamic stand on war, peace and non-violence, as found in the traditions and teachings of the Prophet of Islam, which could serve as exemplary models for the Mankind. Detailed accounts of the traditions of Prophet in his dealings with his foes during war or peace times are presented in this book, which gives the reader a clear insight into the way and the basis upon which the Prophet of Islam used to conduct his affairs in this respect.