The Easiest Way to Memorize the Noble Qur'aan

The Easiest Way to Memorize the Noble Qur’an – salafyink.com
By: Shaikh ‘Abdul Muhsin Bin Muhammad Al Qaasim an Imaam and Khateeb in
the Masjid of Prophet (sallAllaahu alaihi wa sallam).

“Similarly, utilize this method for every page of the Qur’an, however do not exceed eight verses in a day (or one page) so that the portion memorized will not increasewhich may result in a weakening of the memorization of said portion…”

Whoever Obeys Allah and His Messenger Will Be Honored by Allah

Whoever Obeys Allah and His Messenger Will Be Honored by Allah

Allah then said, وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا (And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the Siddiqin, the martyrs, and the righteous. And how excellent these companions are!) Surah An-Nisaa 4:69 Consequently, whosoever implements what Allah and His Messenger have commanded him and avoids what Allah and His Messenger have prohibited, then Allah will grant him a dwelling in the Residence of Honor. There, Allah will place him in the company of the Prophets, and those who are lesser in grade, the true believers, then the martyrs and then the righteous, who are righteous inwardly and outwardly. Allah then praised this company, (And how excellent these companions are!) Al-Bukhari recorded that `A'ishah said, "I heard the Messenger of Allah saying, (Every Prophet who falls ill is given the choice between this life and the Hereafter.) During the illness that preceded his death, his voice became weak and I heard him saying, (in the company of those on whom Allah has bestowed His grace, the Prophets, the true believers (Siddiqin), the martyrs and the righteous) I knew then that he was being given the choice.'' Muslim recorded this Hadith. This Hadith explains the meaning of another Hadith; the Prophet said before his death; (O Allah! In the Most High Company) three times, and he then died, may Allah's best blessings be upon him.

The Reason Behind Revealing this Honorable Ayah

Ibn Jarir recorded that Sa`id bin Jubayr said, "An Ansari man came to the Messenger of Allah while feeling sad. The Prophet said to him, `Why do I see you sad' He said, `O Allah's Prophet! I was contemplating about something.' The Prophet said, `What is it' The Ansari said, `We come to you day and night, looking at your face and sitting by you. Tomorrow, you will be raised with the Prophets, and we will not be able to see you.' The Prophet did not say anything, but later Jibril came down to him with this Ayah, (And whoever obeys Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets), and the Prophet sent the good news to the Ansari man.'' This Hadith was narrated in Mursal form from Masruq, `Ikrimah, `Amir Ash-Sha`bi, Qatadah and Ar-Rabi` bin Anas. This is the version with the best chain of narrators. Muslim recorded that Rabi`ah bin Ka`b Al-Aslami said, "I used to sleep at the Prophet's house and bring him his water for ablution and his needs. He once said to me, `Ask me.' I said, `O Messenger of Allah! I ask that I be your companion in Paradise.' He said, `Anything except that' I said, `Only that.' He said, (Then help me (fulfill this wish) for you by performing many prostrations.)'' Imam Ahmad recorded that `Amr bin Murrah Al-Juhani said, "A man came to the Prophet and said, `O Allah's Messenger! I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah, pray the five (daily prayers), give the Zakah due on my wealth and fast the month of Ramadan.' The Messenger of Allah said, (Whoever dies in this state will be with the Prophets, the truthful and martyrs on the Day of Resurrection, as long as - and he raised his finger - he is not disobedient to his parents.)'' Only Ahmad recorded this Hadith. Greater news than this is in the authentic Hadith collected in the Sahih and Musnad compilations, in Mutawatir form, narrated by several Companions that the Messenger of Allah was asked about the person who loves a people, but his status is not close to theirs. The Messenger said, (One is with those whom he loves.) Anas commented, "Muslims were never happier than with this Hadith.'' In another narration, Anas said, "I love the Messenger of Allah, Abu Bakr and `Umar, and I hope that Allah will resurrect me with them, even though I did not perform actions similar to theirs.'' Allah said, (Such is the bounty from Allah) meaning, from Allah by His mercy, for it is He who made them suitable for this, not their good deeds. (and Allah is sufficient as All-Knower), He knows those who deserve guidance and success.   Further reading:....>>>>http://abdurrahman.org/qurantafseer/tafsir/ibnkathir/TIK-004-IFrame.html

Tafseer (Aali 'Imraan: 79-80)

Allaah stated:

 

مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ اللّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادًا لِّي مِن دُونِ اللّهِ وَلَـكِن كُونُواْ رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

وَلاَ يَأْمُرَكُمْ أَن تَتَّخِذُواْ الْمَلاَئِكَةَ وَالنِّبِيِّيْنَ أَرْبَابًا أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ

 

"It is not possible for any human being to whom Allaah has given the Book and the Hukm (knowledge and understanding of the laws) and Prophethood to say to the people: "Be my worshipers rather than Allaah's." On the contrary (he would say): "Be you Rabbaniyyun (learned men of religion who practice what they know and also preach to others)-Nor would he order you to take angels and Prophets for lords. Would he order you to disbelieve after you have submitted to Allaah's will?" 

(Aali 'Imraan: 79-80)

 

(may Allaah have mercy upon him) stated about these two verses:Shaykhul-Islaam Muhammad Ibn Abdil-Wahhaab

 

"When you come to know that the reason behind these verses coming down is the statement of the people of the book: "We are Muslimoon, we will worship Allaah except if you want us to worship you", you'll come to know that it is the most clear of that which is in the Qur'aan from the establishment of sincerity and disassociation from polytheism. It is also from the greatest of that which clarifies for you the path of the rightly guided leaders and the misleading leaders. It is that Allaah has described the leaders of guidance with the negation and the affirmation. He negated for them that they command their followers with associating them as partners (with Allaah), or the Angels or even the Prophets even though they are the most righteous of the creation. He affirmed for them that they command their followers to be those who learn and practice that which they learn and teach it to others. So if it is not conceivable that the one who Allaah has given this status would command his followers to make him a partner with Allaah, nor the Prophets, nor the Angels, then other than them would be more apparent (in not calling the people to Shirk)."

 

Source: Tafseer of Shaykhul-Islaam Muhammad bin Abdil-Wahhaab (may Allaah have mercy upon him) pg. 31

Tafseer Surah Luqmaan 31:22

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Tafseer Surah Luqmaan 31:22

وَمَن يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى وَإِلَى اللَّهِ عَاقِبَةُ الْأُمُورِ

 

And whosoever submits his face (himself) to Allâh [i.e.(follows Allâh's Religion of Islâmic Monotheism), worships Allâh (Alone) with sincere Faith in the (1) Oneness of His Lordship,(2) Oneness of His worship, and (3) Oneness of His Names and Qualities], while he is a Muhsin (good­doer i.e. performs good deeds totally for Allâh's sake without any show-off or to gain praise or fame etc. and does them in accordance with the Sunnah of Allâh's Messenger Muhammad SAW), then he has grasped the most trustworthy hand­hold [Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh)]. And to Allâh return all matters for decision. (Luqman 31:22)

بسم الله الرحمن الرحيم Taken from www.abdurrahman.org. The Status of the Arabic Language in Islâm Shaykh Al-Islâm ibn Taymiyyah Iqtidâ‘us-Sirâtil-Mustaqîm (2/207)

بسم الله الرحمن الرحيم

Taken from www.abdurrahman.org.

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The Status of the Arabic Language in Islâm

Shaykh Al-Islâm ibn Taymiyyah

Iqtidâ‘us-Sirâtil-Mustaqîm (2/207)

As for becoming accustomed to talking to one another in a language other than Arabic, which is the symbol of Islâm and the language of the Qur‘ân, so that this becomes a habit in the land, with one’s family and household members, with one’s friends, in the marketplace, when addressing government representatives or authority figures or when speaking to people of knowledge, undoubtedly this is makrooh (disliked), because it involves being like the non-Arabs, which is makrooh, as stated previously.

Hence when the early Muslims went to live in Syria and Egypt, where the people spoke Byzantine Greek, and in ’Iraaq and Khurasaan, where the people spoke Persian, and North Africa (al-Maghrib) where the people spoke Berber, they taught the people of those countries to speak Arabic, so that Arabic became the prevalent language in those lands, and! all the people, Muslim and kaafir alike, spoke Arabic. Such was also the case in Khurasaan in the past, then they became lax with regard to the language and got used to speaking Farsee until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is disliked.

The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islâm and its people will prevail. This will make it easier for the people of Islâm to understand the Qur‘ân and Sunnah, and the words of the Salaf, unlike a person who gets used to speaking one language, then wants to learn another, and finds it difficult.

Know that being used to using a language has a clear and strong effect on one’s thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Companions and the Taabi’een. Being like them improves one’s thinking, ! religious commitment and behaviour.

Moreover, the Arabic language itself is part of Islâm, and knowing Arabic is an obligatory duty. If it is a duty to understand the Qur‘ân and Sunnah, and they cannot be understood without knowing Arabic, then the means that is needed to fulfil the duty is also obligatory.

There are things which are obligatory on all individuals (fard ’ayn), and others which are obligatory on the community or Ummah (fard kifaayah, i.e., if some people fulfill them the rest are relieved of the obligation).

This is the meaning of the report narrated by Aboo Bakr Ibn Abee Shaybah who said: ’Eesa Ibn Yoonus told us from Thawr from ’Umar Ibn Yazeed that ’Umar wrote to Aboo Moosa al-Ash’aree radiallaahu ’anhu and said:

Learn the Sunnah and learn Arabic; learn the Qur‘ân in Arabic for it is Arabic.

According to another hadeeth narrated from ’Umar radiyallaahu ’anhu, he said:

Learn Arabic for it is part of your Religion, and learn how the estate of the deceased should be divided (faraa‘id) for these are part of your Religion.

This command of ’Umar, to learn Arabic and the Sharee’ah combines the things that are needed, for Religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islâm, and understanding the Sunnah is the way to understand the actions of Islâm…”