‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him) also stated: Allaah’s Messenger (may Allaah grant him commendation and protection) said, “If someone reads just one word from the Book of Allaah, that person would be granted a reward for doing so, and that reward is multiplied tenfold. I am not saying that ‘Alif Laam Meem’ is one word. Rather, ‘Alif’ is one word, ‘Laam’ is one word, and ‘Meem’ is one word.”{1} This was collected by Aboo ‘Eesaa Muhammad ibn ‘Eesaa at-Tirmithee{2} [2910] and he graded the hadeeth authentic at the level of hasanun saheeh.

Notes:

{1} The English term “word” in this hadeeth translation is the way we chose to express the meaning of the Arabic term “harf”. This choice is based on what was mentioned by ibn Katheer – author of the well known explanation of the Qur’aan’s meanings – as well as by ibn Taymiyyah (may Allaah have mercy upon them) as recounted by ibn al-Jazaree (may Allaah have mercy upon him) near the end of his book an-Nashr fil-Qiraa’aat al-‘Ashr. Ibn al-Jazaree said, “I had indeed asked our teacher, Shaykh al-Islaam ibn Katheer (may Allaah – the Most Exalted – have mercy upon him), what the word ‘harf’ means in the hadeeth, and he replied that it means ‘a word’,” and ibn al-Jazaree subsequently commented that he held that to be the correct explanation. In further elaboration provided by ibn al-Jazaree, he also mentioned that ibn Muflih cited the same explanation from his teacher Shaykh al-Islaam ibn Taymiyyah, and ibn al-Jazaree subsequently commented again that he held the explanation that “harf” means “kalimah” (a word) to be correct. References: Majmoo‘ al-Fataawaa 10/233, 12/103, 17/420; al-Haqeeqah ash-Shar‘iyyah, p. 85-87 along with its references; Sharh Kitaab Sifah Salaatin-Nabee sallallaahu ‘alayhi wa sallam p. 186; Hilyah Ahlil-Qur’aan, p. 21 along with its references.

{2} The author commented in Chapter 10, “at-Tirmithee is an ascription to Tirmith. Aboo Sa‘d as-Sam‘aanee stated, ‘It is an old city along the Balkh river which is referred to as Jayhoon.’ One pronunciation for the ascription to that location is Tirmithee with a kasrah on the taa’ and the meem, another pronunciation is with a dammah on both of them (i.e. Turmuthee), and yet another is with a fat-hah on the taa’ and a kasrah on the meem (i.e. Tarmithee). These three pronunciations were mentioned by as-Sam‘aanee.”

\End of notes.

Aboo Sa‘eed al-Khudree{3} (may Allaah be pleased with him) narrated that the Prophet (may Allaah grant him commendation and protection) said, “Our Lord – the One who is perfect in every way, and Most Exalted – stated: If a person is preoccupied by the Qur’aan and mentioning Me, such that those divert him from asking of Me, I would grant that person what is even more virtuous than what I grant those who do ask of Me. Additionally, the virtue that the speech of Allaah – the One who is perfect in every way, and Most Exalted – has over all other speech is like the virtue that Allaah Himself – the Most Exalted – has over His creation.” This was collected by at-Tirmithee [2926] and he graded the hadeeth authentic at the level of hasan.{4}

Notes:

{3} The author commented in Chapter 10, “The name of Aboo Sa‘eed al-Khudree (may Allaah be pleased with him) is Sa‘d ibn Maalik, and his ascription is to the tribe referred to as Banee Khudrah.”

{4} Scholars have differed in their gradings regarding the authenticity of this hadeeth. Among contemporary scholars and researchers who have provided elaboration about the various routes and narrators of the hadeeth, ash-Shaykh al-Albaanee (may Allaah have mercy upon him) graded the hadeeth inauthentic at the level of da‘eef, and this evaluation appears to be the more accurate one, and Allaah knows best. Additionally, in two of the critical editions of al-Imaam an-Nawawee’s book at-Tibyaan that we referred to when preparing these lessons – the first prepared by ash-Shaykh ‘Abdul-Qaadir al-Arnaa’oot (may Allaah have mercy upon him) and the second by ash-Shaykh Aboo Huthayfah Nabeel ibn Mansoor (may Allaah preserve and reward him) – a number of details were presented regarding reasons for grading this hadeeth inauthentic, especially in the second of those two critical editions. However, in a third critical edition we referred to – prepared by ash-Shaykh Aboo ‘Abdillaah Ahmad ibn Ibraaheem (may Allaah preserve and reward him), and with a foreword by ash-Shaykh Muqbil al-Waadi‘ee (may Allaah have mercy upon him) – the hadeeth was graded authentic at the level of hasanun li-ghayrihi due to various routes that could be used to support each other.
Nonetheless, irrespective of the authenticity of this hadeeth, there is a concept alluded to in it which can be found in numerous texts of the Qur’aan and authentic Sunnah: namely, that the Qur’aan is the speech of Allaah. This is something that should be kept in mind when reading the Qur’aan, memorizing it, studying its meanings, and complying with it: Allaah Himself spoke the words of the Qur’aan. This means that the Qur’aan is the speech of Allaah, and Allaah’s speech is the best of speech. Furthermore, it should be kept in mind that speech is one of Allaah’s attributes, Allaah’s attributes are unlike the attributes of any created being just as Allaah Himself is unlike any created being, and all of Allaah’s attributes are eternal and uncreated just as Allaah Himself is eternal and uncreated. This is why part of the ‘aqeedah (unwavering beliefs) held by Ahlus-Sunnah wal-Jamaa‘ah is that the Qur’aan is the speech of Allaah and it is not something created. References: at-Tibyaan p. 30, ed. al-Arnaa’oot, 1409h (1988), 3^rd. ed.; at-Tibyaan pp. 29-32, ed. Nabeel ibn Mansoor, 1436h (2005), 2^nd ed.; at-Tibyaan pp. 34-36, ed. Ahmad ibn Ibraaheem, 2015, 5^th ed.; Silsilah al-Ahaadeeth ad-Da‘eefah no. 1335.

\End of notes.

[‘Abdullaah] ibn ‘Abbaas (may Allaah be pleased with both of them) stated: Allaah’s Messenger (may Allaah grant him commendation and protection) said, “Someone who has none of the Qur’aan inside of him is like a house that is desolate and lays in ruins.” This was collected by at-Tirmithee [2913] and he graded the hadeeth authentic at the level of hasanun saheeh.{5}

Notes:

{5} Other classical and contemporary scholars graded this hadeeth inauthentic at the level of da‘eef due to the weakness of one of its narrators, and this grading is the one that appears more accurate, and Allaah knows best. Although we will not say this text is authentically narrated as a hadeeth, the meaning of the concept conveyed – which could perhaps be considered at least partially accurate – is that a person who does not have any of the Qur’aan preserved in his heart lacks genuine goodness within and cannot provide benefit, just as a house that is desolate and lays in ruins lacks goodness within and cannot provide benefit to anyone who seeks to reside in it. Although this concept is not authentically narrated as a hadeeth, the concept itself could be understood to be somewhat accurate if viewed in light of elaboration that preceded for some of the other authentic texts in this chapter – such as in the case of a person whose heart does not preserve acceptance of the Qur’aan’s teachings, or the words and basic meanings of parts of the Qur’aan that are obligatory to know, for instance – and Allaah knows best. References: Mirqaatul-Mafaateeh, no. 2135; at-Tanweer, 3/524.

\End of notes.

‘Abdullaah ibn ‘Amr ibn al-‘Aasee (may Allaah be pleased with both of them) narrated that the Prophet (may Allaah grant him commendation and protection) said, “A person who remained in the company of the Qur’aan will be told when he is admitted to Paradise, ‘Read and ascend; and recite in an unhurried pace just as you used to recite during your worldly life prior to the hereafter, because your rank will be at the last aayah that you read.” This was collected by Aboo Daawood{6} [1464], at-Tirmithee [2914], and an-Nasaa’ee{7} [in al-Kubraa (8002)]; and at-Tirmithee graded the hadeeth authentic at the level of hasanun saheeh.{8}

Notes:

{6} The author commented in Chapter 10, “Aboo Daawood is as-Sijistaanee. His name is Sulaymaan ibn al-Ash‘ath.”

{7} The author commented in Chapter 10, “an-Nasaa’ee is Aboo ‘Abdir-Rahmaan Ahmad ibn Shu‘ayb.”

{8} Other scholars of hadeeth also graded this hadeeth authentic, and the grading given here by at-Tirmithee is the same one mentioned in works of ash-Shaykh al-Albaanee (may Allaah have mercy upon him). Regarding the individual described in this hadeeth as “a person who remained in the company of the Qur’aan”, some scholars have explained it to mean the person who memorizes it, understands it, and is constant in complying with it; and this person would be able to recite it at the time of being admitted to Paradise due to having it memorized. Other scholars have mentioned that “a person who remained in the company of the Qur’aan” refers to the person who reads it plentifully, understands it, and is constant in complying with it, even though he may not have it memorized; and such a person would be granted inspiration by Allaah such that he would be able to recall the Qur’aan and recite it at the time of being admitted to Paradise. And Allaah knows best. References: Sharh Kitaab Sifah Salaatin-Nabee sallallaahu ‘alayhi wa sallam p. 227; Hilyah Ahlil-Qur’aan p. 40-41 along with its references; Sharh Kitaab at-Tibyaan, Lesson 3, p. 16 along with its references.

\End of notes.

Mu‘aath ibn Anas (may Allaah be pleased with him) narrated that Allaah’s Messenger (may Allaah grant him commendation and protection) said, “If a person reads the Qur’aan and acts in compliance with what it contains, each of his two parents will be adorned with a crown on the Day of Resurrection and its radiance will be even finer than that of the sun’s radiance into the homes in this world. Thus, what do you think would be the case for that person himself who complies with this Qur’aan?” This was collected by Aboo Daawood [1453].{9}

Notes:

{9} This hadeeth was graded inauthentic at the level of da‘eef by ash-Shaykh al-Albaanee, and this grading appears to be more accurate. One of the hadeeth’s narrators was graded weak by the scholars of hadeeth, and that weakness was pointed out in all the critical editions of at-Tibyaan that we referred to while preparing these lessons; though it appears that there may be some researchers who consider the hadeeth authentic at the level of hasanun li-ghayrihi due to a somewhat similar narration from another route that could possibly be used to support the meaning of this one and Allaah knows best. References: Sharh Kitaab Sifah Salaatin-Nabee sallallaahu ‘alayhi wa sallam p. 227; Hilyah Ahlil-Qur’aan pp. 40-41 along with its references; Sharh Kitaab at-Tibyaan, Lesson 3, p. 16 along with its references.

\End of notes.

Ad-Daarimee{10}, through his chains of transmission, collected that ‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him) had said [3362], “Read the Qur’aan since Allaah – the Most Exalted – would certainly not punish a heart that retains the Qur’aan”{11}; and that he had said [3365], “Indeed, this Qur’aan is a feast that Allaah – the Most Exalted – invites people to partake in and benefit from, and if anyone enters it to partake and benefit, he will be granted safety”{12}; and that he also said [3366], “If a person loves the Qur’aan, he should rejoice since there are glad tidings to which he can look forward.”{13}

Notes:

{10} The author commented in Chapter 10, “ad-Daarimee is Aboo Muhammad ‘Abdullaah ibn ‘Abdir-Rahmaan. His ascription is to Daarim who was a forefather of his tribe.”

{11} This first remark was collected by ad-Daarimee in his Sunan as a statement of Aboo Umaamah al-Baahilee (may Allaah be pleased with him), not ‘Abdullaah ibn Mas‘ood, and its chain of transmission was graded authentic in the edition of Sunan ad-Daarimee that we referred to.

{12} This second remark was collected by ad-Daarimee as a statement of ‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him), and its chain of transmission was graded authentic.

{13} This third remark was also collected by ad-Daarimee as a statement of ‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him), and its chain of transmission was graded authentic as well.

\End of notes.

‘Abdul-Hameed al-Himmaanee said: I asked Sufyaan ath-Thawree, “Is it more beloved to you for a person to be engaged in battle or reading the Qur’aan?” He replied, “Engaged in reading the Qur’aan. That is because the Prophet (may Allaah grant him commendation and protection) said, “The best of you are those who have diligently sought knowledge of the Qur’aan and imparted that knowledge.”{14}

Notes:

{14] The first half of this report was collected with a similar wording by Aboo Nu‘aym in his book Hilyatul-Awliyaa’, but without the portion “That is because…” until the end, and it was collected through a chain of transmission that appears to have at least one narrator who would be a cause for grading the chain weak, and Allaah knows best. However, a detail that may be worth pointing out is that the wording presented by the author here was also presented by ibn al-Jazaree in his book an-Nashr fil-Qiraa’aat al-‘Ashr but with one important difference: the wording here in at-Tibyaan says يقرأ القرآن (reading the Qur’aan), but the corresponding wording in an-Nashr says يقرئ القرآن (teaching people how to read the Qur’aan properly) and that wording may be more in line with the reason given by Sufyaan ath-Thawree in his answer, and Allaah knows best. Additionally, if we were to consider this view authentically transmitted from Sufyaan ath-Thawree (may Allaah have mercy upon), it should be understood as applying to non-obligatory forms of legitimate military activity that are prescribed by Islaam’s teachings. The view mentioned would not be applicable in cases where military activity is obligatory, such as if the leader in authority calls for people’s conscription, if an enemy attacks one’s land, or if battle is in progress. Lastly, the hadeeth mentioned in this report as a statement of the Prophet (may Allaah grant him commendation and protection) is authentic, and it was the first one cited and discussed in this first chapter of at-Tibyaan. References: Hilyatul-Awliyaa’ 7/65; an-Nashr fil-Qiraa’aat al-‘Ashr 1/4; at-Tibyaan pp. 37, ed. Ahmad ibn Ibraaheem; Sharh Kitaab at-Tibyaan, Lesson 3, p. 18 along with its references.

\End of notes.

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