1

Quran for Life

S.1

Introduction
1.1 - Why topic is important Our current condition
compared with
salaf
1.2 - Knowing the Quran, its definitions, characteristics
and objectives

S.2

2.1 Quran and its power of change

2.2 Relationship between Ramadan and the Quran
2.3 Virtues of reading, memorising and implementing the

Quran
S.3

3.1 The secrets of the sahabas methodology of studying the

Quran
3.2 Steps to get return to Quran for Life

S.4

4.1 Obstacles to returning to the Quran

4.2 Further support along the road
Q&A

1 Session 1
1.1 Introduction Why topic is important
Idea behind the course need problems with our relationship with Quran
I dont think anybody will disagree that the Sahaba were the best
generation of this
You are the best of Nations this was revealed about the
sahabas generation
They were the khairul Qurun
I dont think anybody will also disagree that their inspiration, their
fountain, their spring, their lifeforce, their guide, their strength and power
was derived from the Quran the words of Allah subhana wa taala. The
energy and the power of the Quran thrust them from the Arabian peninsula
as far as China to the east.
The prophet saw was no doubt their teacher, their murrabbi and their role
model in how to live according to the Quran since he himself was the
embodiment of the Quran kana kuluquhu alQuran.
When we look at our situation in general and we look at what was their
situation the huge difference is clear for all an needs no explanation.
By the mercy of Allah swt we have the exact same Quran that they had but
we do not see the results that they had. So the problem must lie within
ourselves, within our understanding, relationship and commitment to the
Quran.
Therefore it is crucial for us as individuals and communities to re-analyse
our relationship with the Quran and discover what is wrong and hopefully
present some theoretical and practical steps to build a powerful effective
lasting relationship with the Quran.
What well cover today

1.2 Our current condition compared with salaf

1.2.1 Our Condition

Verily, Allaah will raise elevate some people by this Book and He will
degrade others with it [Muslim 1353]
If we look at our condition today we can judge if we are being debased or
elevated
For vast sections of our community the Quran has become an object of
reverence, something to be admired from a distance, honoured and
ornamentedwith beautiful cloth or a case and placed in the highest shelf of
the house. Only to be retreived if someone dies or some other formality.
Most childrens memories (of my generation anyway) is a fairly negative
one where it was a burden to attend evening Madrasa and learn to read a
foreign langiage of which we understood nothing were beaten if we
failed and had the most uncool role models representing the Quran. There
is another small portion of our communities that memorise the Quran
mainly without meaning in order to supply the masajids at Tarawih or to
become Quran teachers to kids. Thats more or less it. Ive read somewhere
that there are upto 10million Qurra who have memorised the Quran.
Allah subhana wa taala says
{You are the best nation raised up for mankind}
Ibn Kathir in Fadaail alQuran says this Ummah has triumphed as the best
nation because of the blessings of this mighty book -the Quran- which
Allah swt has honoured over all other books that were sent down, he made
it a guarantor over the others, an abrogator and a seal for them.
One of the ayaat that was talking about Ahlul Kitaab, Allaah (swt)
says:
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And there are among them (Jews) unlettered people, who

know not the Book, but they trust upon false desires and they
:but guess. Baqarah
This ayah says that among the people of the book, there are illiterates (in
terms of not understanding the book of Allaah), they have the book with
them but they have no a clue what the book is talking about. All that they
learn from the book is what fits their worldly interests. They were selective
in what they would learn. If something would benefit them in their dunya
then they would learn otherwise they would leave it aside.
What does this ayah mean?
Ibn Taymiyyah says about this ayah, Ibn Abbas and Qatadah interpreted
the meaning of the ayah ummiyyoon (illiterate) as meaning, they do not
understand the meaning of the book. They learn it, they memorize it,
and they recite it without understanding it. The meaning of illiterate
in this verse does not mean that they cannot read or write. They read
it, memorize it and teach it yet they dont understand what the book is
talking about. They are satisfied by only reciting it.
So simply memorising and reading is not enough without understanding
that is true illiteracy. There has to be a true tilawah like Allah swt says in
surah Baqarah

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1.2.2 Have we abandoned the Quran?

25:30 Then the Messenger will say: "O my Lord! Truly my people took
this Qur'an for just foolish nonsense."
Ibn Qayyim said:
There are various types of abandonment of the Quraan:
1) To abandon listening to it and believing in it.
2) To abandon acting upon it, and ignoring its lawful and prohibited
ordinances (Halaal and haraam), even if one believes in it and recites it.
3) To abandon judging by it, and resorting to it as a judge when there are
differences in the essence of the religion or other matters.
4) To abandon pondering over it, and understanding it, and seeking the
explanation of it.
5) To abandon using it as a cure in all types of diseases of the heart, and
instead to seek to cure these diseases by other means.
[Quoted in An Introduction to the Sciences of the Quraan - Shaykh Yasir Qadhi]

Verily, Allaah will raise elevate some people by this Book and He will
degrade others with it [Muslim]
If we are debased, dishonoured or weak as an ummah or we are spiritually
starving as individuals or suffering from anxieties, depression, low iman it
can in most cases traced back to our quality of relationship with the Quran.
One of the names of the Quran is madaba, which is narrated two ways
one meaning the banquet so it is the banquet/feast of Allah to which he has
invited people to it is a spiritual feast that will give life to the souls and
satiate the hearts
so as one of my teachers once said if we were complaining of hunger and
then when we are invited to a feast we simply nibbled at the food or worst
still we ate nothing would we be surprised that our hunger is still there?

Isnt it with the remembrance of Allah that hearts find tranquility

The Quran is the greatest zikr of all. There is a void in the heart that cannot
be filled except by the remembrance of Allah.
The other meaning is that is the place of learning adab from. So again we
complain about our characters not being of good standard but we do not
take on the character of the Quran The prophet saw His character was
the Quran.
1.2.3 The condition of the Salaf
The sahaba were the Quranic generation venerated the Quran as it should
be venerated they read it with full attention, understanding and reflection,
they would weep and their skins would shiver when they heard it being
recited, they would stand up for long hours in prayer to recite, they would
study it, implement directly the commands, refer all judgements to it they couldnt get enough of it, the lived through the events described in the
Quran they were part and parcel of the narrative of the Quran, their
struggles their hopes and their fears are woven into the Quranic narrative.

Their connection with the Quran

4730. It is reported that Usayd ibn Hudayr said that while he was reciting
Surat al-Baqara in the night with his horse tethered beside him, the horse
became agitated. When he was silent, the horse quieted. Then he recited
and the horse became agitated again. He fell silent and the horse became
quiet. Then he recited again and the horse became agitated, so he stopped.
His son Yahya was close to the horse and he feared that the horse might
step on him. When he moved him from the place and looked towards the
sky, he could not see it. In the morning, he told the Prophet, may Allah
bless him and grant him peace, who said, "Recite, Ibn Hudayr! Recite, Ibn
Hudayr!" He said, "Messenger of Allah, I was afraid that it would tread on
Yahya since he was close to it. I lifted my head and went to him. Then I
looked up to the sky and there was something like a cloud containing
lamps. I went out so that I would not see it." He asked, "Do you know what
that was?" "No," he answered. He said, "Those were the angels who had
come near to your voice. If you have continued reciting, the people would

have seen it in the morning as it would not have been concealed from
them."
The companions would also be deeply moved with emotions when they
recited the Quran. Abu Bakr, for example, who was a soft-hearted man,
used to cry while reciting the Quran when leading Muslims in prayer.
Once, Umar became ill as a result of his reciting the Ayah,

( 7)


"Verily, the Torment of your Lord will surely come to pass.
There is none that can avert it." [52:7-8]
Asma bint abi bakr related that when the quran was recited the Sahaba
used to weep and their skins used to shiver just as Allah describes them.
Their thirst for the knowledge of the Quran
Abdullah ibn Masud (ra) attained such a knowledge of the Quran that he
would say, By Allah other than Whom none has the right to be worshipped!
There is no Sura revealed in Allah's Book but I know at what place it was
revealed; and there is no verse revealed in Allah's Book but I know about
whom it was revealed. And if I know that there is somebody who knows
Allah's Book better than I, and he is at a place that camels can reach, I
would go to him. (Sahih al-Bukhari, Vol. 6, p.488).
Mujahid was one of the Mufassireen of the Quran, he studied the Quran
with Ibn Abbas. His name is mentioned all over the books of Tafseer. He
was a student of Ibn Abbas. It is said that he went over the entire Quran
three times with Ibn Abbas, going over each and every verse, asking him
questions about each one. Mujahid says, I would stop Ibn Abbas after
every verse, asking him about its meanings.
Example of Sahaba implementing the Quran straight away without
any hesitation.
When this Ayah was revealed

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Abu Dihdah AlAnsari said Allah swt wants to loan from us ? Yes O Aba
Dihdah, He said show me your hand o messenger of Allah so the
messenger of Allah gave him his hand. He said I loan to my Lord my Wall.
It was said his wall had 600 date trees along it and his wife and family used
to live in it. He said he then went and called Umm Dihdah O Umm
Dihdah vacate the wall for I have loaned it to my Lord. The prophet saw
said how many date palms heavy with dates there are for Abu Dhhdah in
Jannah.
- Hukm of Qibla
- Ayah if Alcohol and gambling
- Ayah of interest
Their long hours of Devotion to the Quran
When one of the Taabieen in order to find out more about the life of
Abdullah ibn Umar, asked the servant of Abdullah ibn Umar about his
worship, he said: He would go to prayers and recite Quran in
between.That is how simple it was. If he wasnt involved in business or
any other activity, while at home, he would
do this. What a comparison with our lives in which months pass and we do
not even open the Book of Allaah! For Abdullah ibn Umar, his life would
revolve around the Quran.
They would prefer those who knew more Quran over others.

1.3 Knowing the Quran, its definitions,

characteristics and objectives
1.3.1 Linguistic

The Arabic word qur'an is a form of the infinitive meaning to read. This
term is used as an infinitive in the two following verses:

( 17)

Surely on Us (devolves) the collecting of it and the
reading of it. Therefore, when We have read it, follow its
reading. (Al-Qiyamah 75:1718)

According lisanul Arab The three letter root word also means to gather
something it says that the Quran derives its name from the fact that it
gathers all the surahs in one place.
The term has later come to acquire a new sense denoting the Glorious
Book revealed by Almighty Allah. Today, this is the most common usage
of the word. The term with its new sense occurs in another Qur'anic verse
in which Allah says:

Surely this Qur'an guides to that which is most
upright. (Al-Israa' 17:9)

1.3.2 Names and Characterstics

Well quickly go through 3 of the names of the Quran as mentioned in the
ayah of Ramadan. Fakhr u din arazi in his tafseer lists over 33 names and
their explanations in his tafseer. Its important to go through these names
and meanings when we get the chance to.

AlHuda
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AlBayyinaat
Clear for all to see that guides you to the Truth

AlFurqan
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1.3.3 Maqasid al Quran Imam Ghazali

The secret of the Quran, it purest pith and its ultimate aim is to call
people to Allah, the most powerful, the Lord of this world and the
hereafter.
There are 3 main objectives and 3 other subsidiary objectives which
enhance them.
3 Main objectives
1) Definition of Allah to whom men are called to.
2) Definition of the straight path and the perseverance in which is required
to advance towards Him.
3) Definition of the condition at the time of attaining to Him.
In other words the main purpose of the book is to guide - it is a book of
guidance it guides to Allah
Surah baqarah This is the book in which there is no doubt - guidance
for the god fearing.

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2 Session 2
Quran and its power of change
Relationship between Ramadan and the Quran
Virtues of reading, memorising and implementing the Quran

2.1 Quran and its power of change

13:31 If there were a Qur'an with which mountains were moved,

or the earth were cloven asunder, or the dead were made to
speak, (this would be the one!)

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Had We sent down this Quran. on a mountain, you would

surely have seen it humbling itself and rending asunder by the
fear of Allah. Such are the parables which We put forward to
mankind that they may reflect. [Al-Hashr: 21]
Other verses demonstrating that this quran brings change

6.122

Dead = misguided, confused, perplexed

Gave them life = through Iman
One of the meanings of nur by which they are guided here is Quran so has
the power to change and guide as just like light guides people in the night.

:
[ 52 : ] .

The Quran is called ruh because it gives life to souls.
The language and structure of the quran impacts on the mind the heart and
emotions altogether - (see book) many have been awestruck and impacted

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by its beauty and power. Most non-Muslims convert after havig read the
Quran in English.

2.2

Relationship between Ramadan and the

Quran

Ramadan and Quran (ibn Rajab)

If you notice that the ayah continues with faman shahida
Fa in the Arabic language can be for a variety of reasons including either
conjunction or extra or jazaa of something mentioned before it Fakhr Din
AlRazi says in his Tafsir
So it is possible to say that Allah swt after mentioning the great virtue of
this month ie Ramadan in which the Quran was revealed that therefore
because of this reason whosoever is present let him fast the month.
In the Hadith of Fatimah from her father saw: that he informed her that
Jibril a.s used review Quran with him every year, and that he reviewed it in
the year of his death twice.
Ibn Abbas the reviewing between him and jibril was at night, this alludes
to the recommendation of increasing tilawah/reading in the nights of
Ramadan, Indeed the nights are when preoccupations end and one is able
to focus on ones goals and aspirations, and the heart and tongue is most
conducive to reflection as the (surah muzammil v6)

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The prophet saw used to extend the duration of his prayers Hudhayfa r.a
prayed with him one night in Ramadan. He said he read Baqarah, then
AnNisaa, then Aale Imran, he did not come across an ayah of fear except
that he would stop and ask. As soon as he prayed 2 Rakats (4 in another
narration) Bilal came to him to and made the azaan for Salah.
Some of the salaf used to complete the whole Quran in tarawih every 3
days, some of them every 7 days, some of them every 10 days,
The salaf used to be preoccupied with the Quran in Ramdan both in salah
and outside of salah. Aswad used to complete a whole recitation every 2
nights in Ramadan, ANakhiI used to do that in the last 10 nights of
Ramadan particularly and in the other nights he used to finish every 3
nights.
Qatada used to complete a recitation every 7 days outside of Ramadan and
every 3 days in Ramadan and in the last ten days he used to finish every
night.
Know that for the believer two types of Jihad are combined in the month of
Ramadan, the jihad of the day time with fasting and the jihad of the night
time with Qiyam. So whoever combines these two types jihads and fulfils
their obligations, and is patient therein, he will be recompensed without
limits.
Kab; says that a caller will call on the day of judgement. Every Farmer
will be given his harvest and more, except the people of Quran and
Fasting, they will be given their rewards without limit.
It is narrated in the Musnad from Abdullah bin Amr from the prophet saw
who said Fasting and the Quran will both intercede for the servant on the
day of judgement Fasting will say I prevented him from food and drink by
day, and the Quran will say I prevented him from sleep by night so allow
me to intercede for him, so they will both be allowed to intercede (for
him).
Imam shafiI used to complete the quran 60 times in Ramadan outside of
salah, It is narrated from abu Hanifah some thing similar. Qatada used to
study the Quran only in Ramdan. AZuhri (the muhaddith) used to say when
Ramadan entered Indeed it is (a time for) reciting the Quran and feeding
others
Ibn Abdul Hakam said when Ramadan used to come Imam Malik would
flee from reading Hadith and the gatherings of the people of knowledge
and would focus on reciting the Quran from the Mushaf.
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Sufyan al-Thawri would leave all ibadah in Ramadan and preoccupy

himself with reciting the Quran.

2.3 Virtues of reading, memorising and

implementing the Quran
4739. It is related from 'Uthman that the Prophet, may Allah bless
him and grant him peace, said, "The best of you is the one who
learns the Qur'an and teaches it."
The best of you is the one who learns the Quran and teaches it

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Verily, Allaah will raise elevate some people by this Book and
He will degrade others with it
[Muslim]

In another narration the Messenger salalahu alaihiwassalam said:

Whoever puts (the Quraan) ahead of him, it will lead him to

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Paradise; and whoever throws it behind him, it will drag him into
Hell. [at-Tabaraani]
The Quraan will come on the Day of Resurrection and will
say, O Lord, adorn him. So he will be given a crown of honor
to wear. Then it will say, O Lord, give him more. So he will be
given a garment of honor. Then it will say, O Lord, be pleased
with him. So Allaah will be pleased with him. Then it will be
said to him, Recite and advance in status, and for each verse
you will gain one more hasanah (reward for good deed).
[at-Tirmidhi, 2915 - Hasan]

it was narrated from Abd-Allaah ibn Amr that the Prophet salalahu
alaihiwassalam said:
It will be said to the companion of the Quraan: Read,
advance in status and recite as you used to do in the world, for
your status will be commensurate with the last ayah that you
recite.
[at-Tirmidhi & Abu Dawud - Hasan Sahih]

The one who recites the Quraan and learns it by heart, will be
with the noble righteous scribes (in Heaven). And, whoever
exerts himself to learn the Quran by heart and recites it with
great difficulty, will have a double reward.
[Bukhari & Muslim]

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Whoever reads a letter from the Book of Allaah, he will have a

reward. And that reward will be multiplied by ten. I am not
saying that Alif, Laam, Meem is a letter, rather I am saying
that Alif is a letter, Laam is a letter, and Meem is a letter.
[Sunan At-Tirmithee - Al-Albaanee authenticated it in Saheeh
Sunan At-Tirmithee (3/164)]

"Verily he who has nothing of the Qur'an in his heart, is like a

house (which has been) destroyed." [At-Tirmidhi]
"Read the Qur'an. For verily it will come forth on the Day of
Resurrection as an intercessor for its readers." [Muslim]
"The Qur'an is an intercessor (which by Allah's permission)
intercedes, and an opponent (which is) truthful. He who
appoints it as his leader, (then it) will lead him to Paradise. And
he who puts it behind him, (then it) will lead him to the Fire."
[Ibn Hibban, Al-Bayhaqi, At-Tabarani, Sahih]

3 Session 3
3.1 The Sahabas methodology of studying the
Quran
Iman before Quran
Practice over memorisation
Deep reflection
Taking Hidaya as the main objective
The key to the sahabas methodology of study was a deep study of the
Quran based on sincerity, understanding, implementation and action
before much memorisation.
Abu Amr al-Daani mentions from some of the Sahaba ; that the prophet

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saw used to teach them 10 ayahs he would not go to the next 10 until
they learnt what those ayahs entailed in terms of practice so
therefore he taught us the Quran and the practice of it concurrently.1
It is related in the Muwatta of Imam Malik RA that Abdullah b. Umar
remained studying/memorising surah baqarah for 8 years.
It is also related that Umar took 12 years studying and memorising surah
baqarah after which he slaughtered a camel.
Ibn Masud RA said it was hard for us to memorise the words of the
Quran but it easy for us to act on it, but those who come after us it will
be easy for them to memorise the Quran but difficult for them to act
on it.2
Ibn Umar is narrated to have said that the most virtous of the companions
who were the predecessors of this Ummah did not memorise the Quran
except a surah or a little more but they were blessed with the practice /
implementation of the Quran, however the last of this ummah they will
read/memorise this quran including the blind and the children but they will
not be blessed with the practice of the Quran.3
This does not mean they neglected memorising the Quran rather it means
they were busy with its study, understanding and implementation. Of
course the best thing to do is to do both together.
Importance of acting on knowledge

Muaz ibn Jabal : Learn whatever you wish from your studies but know
that Allah swt will not reward you for it until you act upon it.

3.2 Steps to get return to Quran for Life

3.2.1 Intention
1

Tafsir al Qurtubi 1/51

Tafsir alQurtubi 1/51
3
Tafsir al Qurtubi 1/51
2

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 They have not been ordered except to Worship Allah sincerely

All deeds are but by intentions
Ibn Abbas RA a person will only learn an amount according to the
amount of sincerity in his knowledge.
Al-Qurtubi says that if a servant listens attentively to the book of Allah
swt and the sunnah of the prophet saw with a sincere intention in
accordance to what Allah loves Allah will give him comprehension as He
wishes and will make for him a light in his heart.
3.2.2 Dua and Tadarru to Allah
The thing that will help us to enter the world of the Quran is a our
desperate need and deep desire for it.
Imagine a person is afflicted with a disease in a part of his body and then
somebody whom he trusts says to him the remedy is in such and such a
book but I dont know which page youll have to search the whole book
page by page. How do you think this persons reading of that book will be?
If he misses a line will he just ignore it or go back and make sure he hasnt
missed anything? Without a doubt this person will be fully aware of what
hes reading and concentrating 100%
If that is the case with regards to a disease affecting the body that will
decompose with our deaths how much more importance shall we pay to the
cure that will remedy our hearts that will live beyond death and that will be
the key for our everlasting success? (shuaraa 88 89)
Al-Qurtubi says that if a servant listens attentively to the book of Allah
swt and the sunnah of the prophet saw with a sincere intention in according
to what Allah loves Allah will give him comprehension as He wishes and
will make for him a light in his heart.
So the main point at the start is that the desire and feeling of desperate
need to come from us, and this needs to be translated into supplication and
desperation that O Allah make it easy for us to understand your book and
grant us the correct deep reflection over its meanings and the
implementation of its guidance.
And we must be patient in our duas for the results. As the Prophet saw said
you will be answered as long as you do not hasten, and say I made dua
but it wasnt answered for me.
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Saying of dhun Nun be as the child with his mother, everytime she
repels him away from her or scolds him he runs directly into her arms until
she accepts him and embraces him.
3.2.3 Making the Quran our priority
Ask yourself what is my priority in life, this year this week, today? It is
important that we place the Quran as no.1 in our list of priorities, and give
it our best of times and spend as much time as possible with it. We will
only get out of it as we give, and it will give and honour us generously as
Allah says it is a {Indeed it is a generous Quran} alwaaqia 77.
Indeed with long sittings with the Quran will come the desired change. It
will transform our minds and return certainty / yaqeen to it, it will
transform our hearts and drive out the love of dunya and desires, it will
nurture the soul to love truth and sincerity. Indeed it behoves us to let the
Quran take our reins and lead us to wherever it leads. We should increase
in our meetings with the Quran.
3.2.4 Reciting with Tajweed
It is an obligation to recite with the correct pronunciation of each letter and
to know those rules of tajweed. It is also important to recite with in clear
measured tones tartil, the benefit of which is that it will allow us the
chance to understand what we are reciting.

3.2.5 One should understand the magnificent nature of the

Qur'an.
This is a divine gift from Allah, and a tremendous favor. One should bring
to mind the favor of Allah and be thankful.
3.2.6 Magnification of the Speaker.
Bring to mind the magnification of the One who is addressing us. The
reciter will then remain conscious of the fact that this Book is the speech of
Allah. So when one recites, it is not like reading any book, rather the very
speech of Allah. Allah is speaking to the reciter through his recitation.

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3.2.7 Total Engagement: Paying attention to the Qur'an with the

hearing, the heart and mind
One may avoid whisperings of the self. "Oh Yahya, take the book firmly,"
which may be understood as ... take the words contained in it with
seriousness and sincerity.
Allaah the Most High says:
"Indeed in this there is a remembrance for those who have a
living heart, listen attentively and are awake to taking heed."
[Qaaf: 37]
Therefore, if you desire to benefit from the Qur'aan, gather your heart
when reciting it, focus your attention to it and focus as if you are the one
being directly addressed by it. For indeed it is an address from Allaah via
the path of the Messenger sallallaahu `alayhi wa sallam.
This is because gaining complete benefit from the Qur'aan is dependent
upon the
1) object providing the benefit,
2)the place by which it is to be received,
3) the conditions related to attaining the benefit and
4) the non existence of anything that may hinder the benefit from
occurring.
Hence the verse contains an explanation of all of these points, with the
shortest and clearest of words, and those that best prove the point.
Thus the saying of Allaah: {Indeed in this there is a remembrance} has
an inference to what has preceded the verse from the beginning of Soorah
Qaaf up to this verse and this is what is causing the benefit.
Whilst the saying of Allaah {who have a living heart} then this refers to
the place that receives the benefit and this is the heart that has life and
comprehends what Allaah has sent, as Allaah the Most High says:
"Indeed this is only a clear reminder and a Qur'aan so as to
warn those who have a living heart." [Yaaseen: 69-70]

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And His saying {listen attentively} i.e. who turns his attention to it and
listens mindfully to what is being said. This is the condition that is placed
so that one can be benefited by it. And His saying {are awake to taking
heed.} i.e. that the heart is attentive to it.
Ibn Qutaibah said: "Listen to the book of Allaah whilst your heart and
mind is attentive, not neglectful nor distant."
This is an inference to the matter that prevents one from attaining benefit.
That is when the heart is distant and unmindful such that it does not
understand what is being said, nor comprehend it.
Therefore if the cause of the benefit - the Qur'aan, is found and the place of
receiving it - and that is the heart that has life - and the condition is
fulfilled - and that is listening attentively - and the barriers that would
prevent benefit from being attained are avoided - and that is the heart being
pre-occupied with something else and it being unmindful of what is said then one attains the benefit, of being benefited by the Qur'aan. [Refer to alFawaa'id by Ibn-ul-Qayyim]
3.2.8 Tadabbur Pondering over the verses.
Nisaa 82
Muhammad 24
Tadabbur comes from the word da ba ra which means that which is
behind or literally means the backside of something. In other words it
means to go beyond and behind the surface or apparent to go deeper than
surface level in order to find the real meanings and implications. Notice
how in the two ayahs that Allah swt orders us to deeply reflect he refers to
our sense of logic (they would have found much contradiction) and also
our heart (or are their hearts locked). Both of which are integral to our
ability to understand the signs of the Quran.
How? Recite it according to the Sunna with tarteel, a slow, measured,
distinct manner. Tajweed helps in inward reflection. There's a hadith from
Nasai and ibn Majah that the Prophet, peace be upon him, prayed at night
reciting one ayah repeatedly: "in tuaddhibhum fa 'innahum 'ibaaduk."
If You punish them, then they are Your servants, and if You forgive them,
surely You are the Mighty, the Wise. (5:118)
Ibn Taymiyyah says whoever deeply reflects (tadabara) on the Quran
seeking guidance the truth will be made manifest to him.

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3.2.9 To make the meaning the real goal of our reading

1) in the linguistic sense - study a translation if you do not know Arabic, 2)
and the deeper meanings found in tafsirs, 3) and with reflection. Studying
'aqida helps, for example, reading verses about the power of Allah, and
about His qadr. Don't interpret it with your own opinion; go look it up in a
tafsir.
Ibn Al-Qayyim said with regards to what one should do to cure his weak
Iman using the Quran, "First you should remove your heart from the life of
this world and settle it in the Last Life. Then, pay your full attention to
pursuing the meanings of the Quran, and try to comprehend and understand
them and what they were sent down to accomplish. Then, offer these
meanings to the sickness that your heart feels, and when they touch the
disease, they will cure the heart, Allah willing."
{And in whatever condition you may be, and whatever you may
be reciting of the Qur'an, and whatever work you may be doing,
We are witnessing when you are occupied in it. And not so
much as an atom's weight on earth or in heaven is hidden from
your Lord. And neither is anything smaller than that nor
greater, but is recorded in a manifest book} (Yunus 10: 61).
So He himself tells us, 'I am present when you read the Qur'an':
never forget this.
3.2.10

Consistency in daily recitation

3.2.11

Responding with reading

3.2.12

Repetition of the ayah that affects our hearts

3.2.13
To keep in mind the meanings that will increase our
iman.

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4 Session 4
4.1 Obstacles to returning to the Quran
Remove obstacles to understanding the Qur'an.
There are four veils according to Imam Ghazali:
Being overly concerned with outward recitation (this is one of the tricks
of Shaytan to turn you away from reflecting on meanings). Find a middle
path.
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Superimposing one's ideas/perspectives/beliefs on the guidance of the

Qur'an (ex: someone is a feminist, socialist, economist - reading the
Qur'an according to his or her own perspective - preventing true spiritual
benefit from the Qur'an.) Take guidance from the Qur'an itself with an
open mind.
Sin, both outward and inward.
Sin creates darkness in the soul and clouds the mirror of the heart, so it
doesn't reflect the light of Divine guidance. How to polish the heart? With
sincere and consistent repentance, and leaving sin. Keep doing this and
striving until you leave those sins. This is a process: cleaning the heart and
approaching Allah Most High.
This can be understood from the saying of Uthman ibn Affan, If the
hearts are pure, they will never satisfy their hunger for the Book of
Allah.
One finds sufficiency on finding how meanings relate to you from
tafsir. However, this is an interpretation; these tafsirs shouldn't take the
place of personal reflection and application. Take everything in the Qur'an
as guidance for yourself because it is for all creation. When it talks about
the oppressors, sinners, etc. look at your life, act on what's implied relative
to your life. "Fastaqim kama umirta," be steadfast as you were
commanded. Imagine how the Prophet, peace be upon him, applied the
Qur'an to his life - his hair turned gray! His companions asked why his hair
had turned white. He, peace be upon him, said, "Sura Hud and its sisters
made my hair white." He was upright and truthful in following the Qur'an.
He took every address to apply to himself personally. Feel the Qur'an when
talking about Paradise, Hell, or anything, put yourself in tune with the
Qur'an.

4.2 Support along the road

4.2.1 Increasing in the fear of Allah

For the Quran to have an impact on our hearts we must increase the level
of fear of Allah in our hearts we must prepare our hearts to receive that
admonition and to be affected by it.

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)










(45
]

4

Whoever fears sets off at night whoever sets off at night reaches the
destination Isnt the commodity of Allah costly, Isnt the commodity of
Allah Paradise
The person who fears losing that which he desires doesnt lat back and rest
rather he acts and moves he doesnt wait for dawn he sets off immediately
even at night to reach his destination. So in other words the heart that is
fearful is the one that is ready to benefit from the Quran.
Also In general when you truly fear something you are ready to listen and
implement any advice that will save you from whatever you fear and you
would not simply ignore that advice or leave it until you benefitted from it.
But our situation with regards the Quran is the opposite because we dont
feel that there is any immediate danger to us.
One of the best ways to do this is to remember death and to remember its
imminence.
Increase in the remembrance of the destroyer of delights: Death. For
indeed none remembers it in difficulty except that ease befalls him and
none recomned
The prophet saw said he remembers death 70 times a day and in another
narration 100 times a day. Compare that with us.
One of the women complained of a hard heart to Aisha ra She said
increase in the remembrance of death so she did and it softened her heart.

Silsila Asahih no. 2335

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In this society we are cut off from the remembrance of death, its a non
subject people dont sit around talking about death and we hardly see any
suffering close up so nothing to remind us rather everything is geared
towards making us forget death.
So we should visit the graveyards we should
It is only the remembrance of death that brings everything into true
perspective. Caliph Harun AlRashid when he became ill near to his death
asked to go and see his own future grave and started weeping whilst
reciting

AlAnam 51
4.2.2 Qiyam al Layl
-The best Salah after fard
- Its the best time to recite and reflect on the meaning of the Quran
- To repeat those ayahs that have an affect on
4.2.3 Studying the Seerah of the Prophet saw
-The prophets saw life was nothing but the struggle to live out the quranic
ideals in every aspect of his life private, personal, communal and in war
and peace, night or day.
-This will open up for us meanings of the Quran
-Also studying the asbaab ulnuzool of the ayahs will help us understand
the original context of the ayahs
4.2.4 Tafsir
-To clarify meanings that are not clear
-To clarify misconceptions
-to know asbab anuzool
-to know hadith that is related to the verses or topic
- to appreciate the depth of the Quran
- to know the Ahkam related to the ayahs
-To know the precise meanings of the words
-to taste the vast treasure of knowledge,
-to understand the miracle of the Quran
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4.2.5 Dawah calling to Allah

-the essential purpose of the Quran is to call people to Allah
-the life of the Prophet saw was about dawah and tableegh
-the Quran was a real map for the prophet saw during his lifetime and for
his companions
-it is only if we are involved in that work of dawah and tableegh that we
will really feel that we are being addressed by many parts of the Quran it
will provide us light and guidance, glad tidings and comfort in our times of
hardship and challenges faced by those who carry this work out.
Our condition has become like reading a map whilst sitting at home.
Theres no real interaction you cant see the landmarks, you cannot feel the
joy of being guided towards your destination by implementing the
directions. So if we are involved in dawah and tabligh we will need to
start learning, practising and interacting with other.
4.2.6 Quran Study Circles
-Dar al-arqam was the first place where the Prophet saw gathered his
companions to recite the Quran and to study it together in Makkah.
- In that tradition we should attend a regular quran tafsir or setup one
ourselves etc
- through regular study of quran we will be reminded of our purpose, we
will increase in knowledge of Allah swt, increase in remembrance of the
hereafter
4.2.7 Hifz ul Quran
- force us to have a connection with the Quran as we memorise and revise
regularly
- the Quran will be present wherever you are you can access it, ponder
over its meanings, live with it.
Ill add to that keep a small mushaf or download on to your ipod
smartphone or iphone etc so its there whenever you need it.
4.2.8 Arabic Language

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{We have revealed it an Arabic Quran so that you may use your intellect}
The Quran is a literary miracle first and foremost. It is a communiqu that
needs to be understood. Yes the main message can be understood from
translations but that will never give you the same impact, the same taste etc
We should have a plan to at least understand Arabic on a basic level the
resources are everywhere theres no excuse.
We have made the Quran easy Is there anyone who will remember? Is there
a talib al ilm so that he may be supported?
We may not realise but we already know a lot of the words of the Quran
we can learn some more vocab the ones that are frequently used in the
Quran. Sayings of Imam Shafi and Ibn Taymiyah
4.2.9 Setting our lifetime yearly monthly daily personal Quran
goals

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