Aboo Moosaa al-Ash‘aree{1} (may Allaah be pleased with him) stated: Allaah’s Messenger (may Allaah grant him commendation and protection) said, “A person of eemaan (i.e. someone who accepts the truth from Allaah and complies with it) who reads the Qur’aan is like a citron{2}: its fragrance is pleasant and its flavour is also pleasant; and a person of eemaan who does not read the Qur’aan is like a date: it has no fragrance but its flavour is sweet. Additionally, a person of nifaaq (i.e. someone who inwardly rejects the truth from Allaah but outwardly pretends to comply with it) who reads the Qur’aan is like a flowering basil plant: it fragrance is pleasant but its flavour is bitter; and a person of nifaaq who does not read the Qur’aan is like a colocynth: it has no fragrance and its flavour is bitter.”{3} This was collected by al-Bukhaaree [5427] and Muslim [797].

Notes:

{1} The author said in Chapter 10, “The name of Aboo Moosaa al-Ash‘aree is ‘Abdullaah ibn Qays. His ascription is to an individual named al-Ash‘ar who is a forefather of his tribe.”

{2} The Arabic term we rendered into English as “a citron” is الأترجة (al-utrujjah). The author explained it in Chapter 10 by saying, “al-utrujjah is pronounced with a dammah on both the hamzah and the raa’, and it is a well known [type of fruit]. Al-Jawharee had said, ‘Aboo Zayd remarked that it is also called turunjah.’ Additionally, in Kitaab al-At‘imah (the Chapter About Foods) in Saheeh al-Bukhaaree, the corresponding Arabic wording of this hadeeth says: mathalul-utrunjah.”

{3} Four similitudes are presented in this hadeeth. [1] The first similitude applies to a person of eemaan who reads the Qur’aan, and the reading mentioned includes reading by sight and from memory. Another authentic narration of this hadeeth collected by al-Bukhaaree (5059) contains the wording “a person of eemaan who reads the Qur’aan and acts in compliance with it”, and this wording conveys that what is being referred to here is reading the Qur’aan as well as complying with its directives and not going against them. Due to this person’s acceptance of the truth inwardly and the sound beliefs he holds, he is good on the inside just like the citron referred to – which was a fruit known to them at the time – has a pleasant flavour on the inside. In addition, due to his reading the Qur’aan outwardly – such that people find relaxation listening to his recitation, they attain Allaah’s rewards for listening to him, and they learn the Qur’aan from him – he is good on the outside in ways that people enjoy, just like the citron has a pleasant fragrance and appearance on the outside that people enjoy. [2] The second similitude applies to a person of eemaan who does not read the Qur’aan. Another authentic narration of this hadeeth collected by al-Bukhaaree (5059) contains the wording “a person of eemaan who does not read the Qur’aan but he does act in compliance with it”, and this wording conveys that what is being referred to here is a person of eemaan who does not read the Qur’aan beyond what it obligatory for him to read, but he does comply with the Qur’aan’s directives and does not go against them. Due to this person not reading the Qur’aan outwardly in the same way as the prior one, this person does not have the same good on the outside that causes the Qur’aan to emanate to others and allows them to find the same enjoyment as the prior person, so the similitude that applies to this second person does not have a fragrance. However, due to this second person’s sound beliefs and acceptance of the truth inwardly, as well as choosing within himself to ensure that he observes sound conduct in all realms, he is still good on the inside just like a date is sweet on the inside even though it does not emit a fragrance. [3] The third similitude applies to a person of nifaaq who reads the Qur’aan. People may find enjoyment from his reading of the Qur’aan outwardly, which makes him seem good on the outside, just like the fragrance that emanates from a flowering basil plant makes it good on the outside. However, due to this person’s inward rejection of the truth from Allaah and the fact that he does not actually benefit from the goodness of the Qur’aan, he is bad and bitter on the inside just like the flavour within that flowering fragrant basil plant is bitter. [4] The fourth similitude applies to a munaafiq who does not read the Qur’aan. Due to his inward rejection and lack of gleaning benefit, he is bad and bitter on the inside, just like the flavour of a colocynth is bitter on the inside. Additionally, due to his lack of reading the Qur’aan, he is devoid of extending its benefit outwardly to others, and no pleasant fragrance emanates from him on the outside just as no pleasant fragrance emanates from a colocynth on the outside. References: Hilyah Ahlil-Qur’aan, pp. 23-24 along with its references.

\End of notes.

‘Umar ibn al-Khattaab (may Allaah be pleased with him) stated: the Prophet (may Allaah grant him commendation and protection) said, “Allaah – the Most Exalted – certainly elevates some people by this Qur’aan, and lowers others by it.”{4} This was collected by Muslim [817].

Notes:

{4} Authentic narrations collected by Muslim and others mention a situation in which ‘Umar cited this hadeeth. While ‘Umar was the Khaleefah, he had appointed Naafi‘ ibn ‘Abdil-Haarith to govern Makkah, and there was an occasion when Naafi‘ had met ‘Umar at a location called ‘Usfaan, so ‘Umar asked Naafi‘ in reference to Makkah, “Who did you depute to govern the residents of that valley?” Naafi‘ replied, “Ibn Abzaa.” ‘Umar asked, “Who is ibn Abzaa?” Naafi‘ replied, “One of our freed slaves.” ‘Umar inquired, “You deputed an ex-slave as governor?” Naafi‘ replied, “He indeed proficiently reads the Book of Allaah – the Almighty and Most Majestic – and he indeed has authoritative knowledge about the rulings of inheritance.” After hearing that, ‘Umar mentioned this hadeeth. In light of that context along with the description “he indeed proficiently reads the Book of Allaah”, scholars have explained the apparent meaning to be that those whom Allaah elevates are the ones who memorize the Qur’aan and comply with it, whereas those whom He lowers are the ones who are negligent towards its contents and do not fulfil the rights that they are to fulfil towards it. Some scholars have also mentioned that those who are elevated can be understood to include those who, although they do not have the Qur’aan memorized, they still comply with its teachings by believing what it says to believe, doing what it says to do, avoiding what it says to avoid, following the guidance it provides, and personifying the conduct it imparts. References: Hilyah Ahlil-Qur’aan, pp. 32-33 along with its references.

\End of notes.

Aboo Umaamah al-Baahilee{5} (may Allaah be pleased with him) stated: I heard Allaah’s Messenger (may Allaah grant him commendation and protection) say, “Read the Qur’aan because it will certainly come forth on the Day of Resurrection as an intercessor for those who remained in its company.”{6} This was collected by Muslim [804].

Notes:

{5} The author said in Chapter 10, “The name of Aboo Umaamah al-Baahilee is Sudayy ibn ‘Ajlaan. His ascription is to Baahilah, which is a well known tribe.”

{6} The instruction to “read the Qur’aan” here conveys the meanings of taking advantage of the chance to read it, and being consistent in reading and following it. “Those who remained in its company” are the people who –while in this world – were constant in reading the Qur’aan with understanding, and in following its teachings inwardly and outwardly. Such people are the ones who will be entitled to its intercession in the hereafter. References: Hilyah Ahlil-Qur’aan, pp. 21-22 along with its references.

\End of notes.

[‘Abdullaah] ibn ‘Umar (may Allaah be pleased with both of them) stated: the Prophet (may Allaah grant him commendation and protection) said, “No one should want to have for himself the blessings that another person has{7} except in two cases. One is the case of someone whom Allaah has granted the Qur’aan and he complies with it throughout the hours of the night{8} and throughout the hours of the day. The other is the case of someone whom Allaah has granted wealth and he spends it in Allaah’s obedience throughout the hours of the night and throughout the hours of the day.” This was collected by al-Bukhaaree [5025] and Muslim [815].

Similar to the previous hadeeth narrated by ibn ‘Umar was also transmitted to us as a hadeeth narrated by ‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him). He stated that the Prophet (may Allaah grant him commendation and protection) said, “No one should want to have for himself the blessings that another person has except in two cases. One is the case of someone whom Allaah has granted wealth, and he uses it up to do what is right. The other is the case of someone whom Allaah has granted wisdom, and he judges by it and also imparts it.”{9} [This was collected by al-Bukhaaree (73) and Muslim (816).]

Notes:

{7} The Arabic term we rendered into English as “want to have for himself the blessings that another person has” is حسد (hasad). The author commented in Chapter 10, “The Arabic term al-hasad means wanting another person to lose blessings that he has. However, the Arabic term al-ghibtah means wanting to have blessings that another person has without wanting him to lose them. The trait of hasad is impermissible, but ghibtah when it comes to wanting good things is a praiseworthy and beloved trait. Regarding the statement of the Prophet (may Allaah grant him commendation and protection) لا حسد إلا في اثنين (“laa hasada illaa fith-natayni”, [which we rendered into English as “no one should want to have the blessings that another person has except in two cases”]), the intended meaning is: there is no praiseworthy ghibtah to which attention should specifically by given except in two cases.”

{8} The Arabic term we rendered into English as “throughout the hours of the night” is آناء الليل (aanaa’ al-layl). The author explained it in Chapter 10 by saying, “aanaa’ al-layl refers to the hours of the night. Regarding the Arabic term [aanaa’un, it is a plural], and there are four ways of saying its singular form: إنى (inan) with a kasrah on the hamzah, أنى (anan) with a fat-hah on the hamzah, إني (inyun) with a yaa’, and إنو (inwun) with a waaw. The same applies to the Arabic word [aalaa’un] which means blessings, [and follows the same pattern as the word aanaa’un]; there are four ways of saying its singular form as well: إلى (ilan), ألى (alan), إلي (ilyun), and إلو (ilwun). All of this was mentioned by al-Waahidee.”

{9} Some of the scholars have explained that the “wisdom” mentioned in the wording narrated by ‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him) refers to the Qur’aan and this is clarified by the wording cited by the author prior to it in the hadeeth narrated by ‘Abdullaah ibn ‘Umar (may Allaah be pleased with both of them). The description given in the prior hadeeth of someone who “has been granted the Qur’aan and he complies with it throughout the hours of the night and throughout the hours of the day” is understood to include memorizing it, understanding it, and acting in accordance with it: in the night by reading it in prayer, contemplating its contents, and exerting himself to grasp its meanings; and in the day by fulfilling its commands, avoiding its prohibitions, and complying with its teachings overall. References: Hilyah Ahlil-Qur’aan, p. 37 along with its references; al-Bahr al-Muheet ath-Thajjaaj 16/454.

\End of notes.

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