Imam al-Ghazali - On the Etiquettes of Qur'an Recitation

59 Pages·2012·4.36 MB·English

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TheEthicsofal-GhazaS:aCompositeTheoryofEthicsinIslam
TheJewelsoftheQuran:al-GhazalFsTheory
SalvationoftheSoulandIslamicDevotions CONTENTS
Al-GhazalionIslamicGuidance
INTRODUCTION
9
TRANSLITERATION
16
CHAPTER
I. THEEXCELLENCEOFTHEQUR'ANANDOFPEOPLE
r^*v" »>*»r" «&' CONCERNEDWITHIT
InthenameofGod, MostGracious, EverMerciful Preamble ig
TheExcellenceoftheQur'an 21
TheReproachofQur'au-reritationof
^
aJjU <0,i£ j+j ;* J^ty ^Jjl .<y* ^ vbX)l ^Luil ^JJI II. EXTUEnRmNinAdLfuRlUPLeEoSplOeFQUR'AN-RECITATION 29
ThosewhomWehavegiventhe Book (Qur'an) reciteitas H FSiercsotnEdxtEexrtnearlnaRlulReule , 3354
should be recited; they believe in it. —Those who do not ThirdExternalRule 38
believeinitarethosewhoarethelosers. Qur'an2: 121 FourthExternalRule 39
FifthExternalRule 41
SixthExternalRule 43
SeventhExternalRule 44
EighthExternalRule 47
NinthExternalRule 49
TenthExternalRule 53
Whoever explains the Qur'an according to h—is [wrong] III. MENTALTASKSINQUR'AN-RECITATION
personal opinion shall take his place in Hell. prophet FirstMentalTask 56
Muhammad SecondMentalTask 60
ThirdMentalTask 61
FourthMentalTask 62
Fifth Mental Task 65
SixthMentalTask 69
SeventhMentalTask 72
EighthMentalTask 74
THERECITATIONANDINTERPRETATIONOFTHEQUR'AN
NinthMentalTask
80
TenthMentalTask
82
IV. UNDERSTANDINGTHEQUR'ANANDITS INTRODUCTION
EXPLANATIONACCORDINGTOONE'SPERSONAL
OPINIONWHICHHASNOTCOMEDOWNBY
TRADITION
TheProblem
86
ExistenceofDeep, HiddenMeaningsofQur'anic TV : M - W Jy» - -J^-^-J' J* W UJI :JiLi J-i j*3 '<—»J
Verses 87 [Proclaim:] I am commanded [by God] to be one of the
TheProphet'sProhibitionofQur'an-explanation Muslims, and to recite the Qur'an. So whoever guides
accordingtoOne'sPersonalOpinion 90 himselfthereby,doessoonlytothegoodofhisownself; and
Real ReasonsforProhibitionofQur'an-explanation whoevergoesa—stray, [doessoonlytohisownloss]. Say: Iam
accordingtoOne'sPersonalOpinion 92 butawarner. Qur'an27: 91-92
SeveralQur'anicSubjectsinwhichTransmission
fromAuthoritieson Qur'anicExegesisis Theideaunderlyingallrevealedreligionsisthatman is incapableof
necessary 94 solving all the problems of his life through his reason ('aql) alone
BIBLIOGRAPHY andtherefore needsguidancefromGod on both thetheoretical and
INDEX 105 practical levels. This guidance is embodied in religious scriptures
revealed by God toprophets, who are His representatives on earth,
GeneralIndex 110 and who are gifted with special qualities ofboth mind and heart.
IndexofQur'anicSurasandVerses Cited 119-121 The number of such prophets whom God selected in order to
communicateHisguidancetomankind in different ages isgenerally
believed by Muslims to be 124,000, and the number of revealed
scriptures, accordingtoIslamicteachings, is 104, ofwhich four are
long and ofgreat importance, while the remaining revelations are
referred to in Islamic literature only as Leaves (suhuf). l The four
great scriptures are the Torah, the Gospel, the Psalms and the
Qur'an, and oftheLeavestenwere revealedtoAdam, fiftyto Shith
(Seth), thirtyto Idris(Enoch) andtento Abraham. 2The Qur'an is
the last in the series of these revelations, and Muhammad (may
peace be upon him!) is the last ofall prophets 3but the greatest of
them in merit according to the estimation of God.4 Muhammad
received the Qur'an gradually, over approximately twenty-three
1 Qur'an 20:133, 87:18-19; Abu Hamid Muhammad al-Ghazafi, /few* 'UKm
ad-Dm,Beirut,n.d.,Ill,204.
2AbuJa'farMuhammadIbnJarlrat-Tabarl,Tarikkal-Umamwa1-Muluk, Egypt,
n.d.,1,86.
3Qur'an33:40.
4Qur'an2:235whereexcellenceofsomeprophets overothersisexplicit.
THERECITATIONANDINTERPRETATIONOFTHEQURAN INTRODUCTION
years (610-32 A.D.) in Mecca and Medina, from the angel of incertaincircumstancestobethebestofall forms ofsupererogatory
revelation, Gabriel. Gabriel had received it from the Preserved worship and in otherstobe only inferior to the sufi's remembrance
Tablet (at-lawh al-mahfuz) which is commonly understood to be in ofGod (dhikr). 10 Not only reading, buteven looking at the Qur'an
heaven and where the originals of all revealed scriptures are by a believer with due respect is also an act of worship of God.ll
preserved5alongwith arecordofeverythingthatGodhasdecreed to SuchisthegloriousQur'an, thescriptureofIslam!
bring into being from the beginning of creation to Doomsday/ These and other purposes of Qur'an-reading can be better
under the care of the greatest angel, Israrll. The Qur'an is the achieved if the recitation is made by following the methods
speechofGodeternallyexis—tingwithHisessence; itis divine in both appropriate to divine speech. The methodology of reading or
itsmeaningsandlanguage viewsheldbythemajorityofMuslims. studyingbooks which is taught, especially in colleges and universi-
The reading or recitation ofthe Qur'an is enjoined by God and tiesoftheWest, is not wholly relevant to the reading ofthe Qur'an
His Messenger so that the reciter may know the principles of by abeliever, since its nature is different from that ofother books.
gtouitdhaenseceprcionnctiapliense;dtihneictoannsdeqliuveenhciesolfifeallinthailsliistssaalsvpaetcitosna(cncaojartd)inign iStosemlef o,2f—thebmreietfhloydbsebceafuistetinbgreivtiatryebarnideflcyonmceinsteinoesnsedarinetahmeoQnugr'aitns
theeternallifeoftheHereafter. Since this purpose ofQur'an-recita- special characteristics. 13 They are, moreover, scattered in the
tion is in keepingwith the sole aim ofall revelationsfrom God, it is Qur'an in connection with otherteachings. The Prophet elaborated
emphasized 7intheQur'anaswellasinprophetictradition(kadlth). them to acertain extent and added to them other methods, and all
There are other purposes of Qur'an-reading which, though com- thesearetobefound in works on collections ofTradition. Ofall the
parativelylessimportant, arepractically inseparablefrom the lifeof groups of Muslim intellectuals who have flourished from the for-
Muslim's. One of these purposes is to gain the blessing (baraka) mative period of Islamic thought until now it is the ascetics and
which accrues from uttering the divine speech with due reverence sufiswhoaremostconcernedwithQur'an-reading, becausetheyare
and in a proper manner. This purpose is apparent in recitations the people who most ardently desire to draw guidance from the
performed by Muslims at the start of sermons, in marriage Qur'an in different aspects of their lives and to improve their
ceremonies, in piousgatherings andonother occasions ofa similar relationships with God by means of supererogatory worship. The
type. This forms a point of disagreement between Islam and rules they follow in Qur'an-reading are derived from a variety of
Christianity. There is no absolutely holy language in the Christian sources, the most important ofwhich are the Qur'an, the Sunna of
religion, forthe language ofthe Gospel is not generally believed to the Prophet and their own experiences. Consequently a somewhat
be wholly divine; hence Christians do not recite the Gospel to gain elaboratetreatmentofthesubjectofQur'an-recitationistobefound
any blessings, nor do they respect it in the way Muslims do the in their mystical writings; M however, theological views on certain
Qur'an, such as keeping it above all other books on a shelfor on a Qur'anic problems held by Jahmites, Lafziyyas, Waqifiyyas,
table, for its language, like its meanings, is purely divine. Another Kharijites, Murji'ites, Mu'tazilttes, Ash'arites, Shi'ites and other
purpose ofQur'an-reading is the worship {'ibada) of God. Recita- Muslim sects are either wholly omitted in their mystical works or
tion for this purpose is usually performed in the morning after the only mentioned in passing because these views have little relevance
Dawn Prayer, when keeping vigil at night, and on completion of with practice. The orthodox form of sufism of the medieval times
every ritual prayer {sala). It is recommended in the Qur'an and 10Abu Hamid Muhammad al-Ghazali, al-Arba'infi Usui ad-Dm, Egypt, 1344
prophetic tradition as a form of supererogatory (nafl) worship* A.H.,p.58.
appropriatetothehighercategoryofbelievers.* Italsoforms partof 11Al-GhazaH,Ikya', 1,279. ,2Qur'an73:4, 16:98,47:24,4:82,8:2,2:121.19:58.
thespiritualtraining(riyada) prescribed in sufism, and is regarded •3Abu Hamid Muhammadal-Ghazali, al-Qusfasal-Mustaqim, ed. by al-Yasu'i,
5>QQuurr''aann5143::2329,,8257::2912.. »Qur*6aQnu1r7':a78n.22:52;al-Gh9azSaeleT,inIjhmy.a\nnI.V,375,0444f. Bcehia1rp4utAte,brsu19a5Tr9ae,ldipeb.vo4at9l.e-dMatkokQFu,r'Qaunt-reaald-iQnugl.ub, Egypt, 1961/1381, I, 95-128 where four
10
11
THERECITATIONANDINTERPRETATIONOFTHEOUR'AN INTRODUCTION
culminated in al-Ghazali who is acclaimed by many, both in the tion according to one's personal opinion (bi-r-ra'y), although this
East and the West, asthegreatest religious authorityofIslam after problem is not his primary concern here: This consideration pro-
theProphet. In hissuffsmthe problem ofQur'an-reading received a ceeded through several stages. First, he establishes his view that
treatment ,5 which is most elaborate, systematic, deep and pene- thereisawidescopeinthemeaningsoftheQur'anandthatoutward
trating, and which is recognized as important by later Muslim exegesiswhichhascomedownbytradition is not theend ofQur'an-
scholars of the Qur'an and Tradition. ,6 This treatment is an understanding. In the Qur'an there are indications of all forms of
amalgam of Islamic religious teachings on the subject and the knowledge which can only be grasped by men of understanding;
thoughtsandexperiencesofsufls, including al-Ghazalihimself, and these, however, cannot be conveyed completely by its outward
otherreligious scholars whoflourished before histime. Thisbook is exegesis. Understanding the Qur'an consists in deeply penetrating
anattempttopresent thistheoryto readers ofEnglish togetherwith intoitsmeaningsbystages; mereoutwardexegesisofitdoesnotlead
otherinformationrelevanttoit. ustothisunderstanding.
In his theory of Qur'an-reading al-Ghazali first mentions the Second, al-Ghazali considers the prohibition ofQur'an-explana-
nature and value of the Qur'an as well as the importance of tion accordingto one's personal opinion by the Prophet, 1S by Abu
continuance in its recitation and perseverance in its study by Bakr and by other pious Muslims in the early period of Islam. In
observing the external rules and mental tasks appropriate to it. four ways he demonstrates that this prohibition is not meant to
Then hedemonstratestheexcellenceoftheQur'an andofthosewho confine Qur'an-understanding to that which has come down from
areconcernedwith itthroughreading, studyingormemorizingit, by authorities on exegesis and to abandon the eliciting of meanings
citing first the sayings of the Prophet and then the sayings of his from theQur'an byindependent understanding. He showsthat it is
companionsandprominentscholars, saintsandsuffswhoflourished lawful for everyone to elicit meanings from the Qur'an commen-
beforethetimeofal-Ghazali. Asacorollaryofthishedisapprovesof surate with his understanding and intelligence. Third, al-Ghazali
those recitations which fall short of the required standard, his enquires into the reasons why the Prophet and others prohibited
disapproval being based on the sayings of the Prophet, his com- Qur'an-explanationaccordingtoone'spersonal opinion. Two major
panions and other pious scholars. This is followed by a detailed reasons are determined and discussed in detail. Under one ofthe—m
discussionoftherulesofQur'an-recitation proper. Twosets ofrules are condemned as wrong three kinds of Qur'an-interpretation
are discussed under the titles 'external rules' and 'mental task—s' onebyheretics, onebycertainreligiousscholarsandShi'a $atinites,
togetherwith a full illustration ofthem in a very systematic way and one by others. In connection with the other reason he em-
passingfromtheexternalrulestothe internal, and, within each set, phasizes the need to master outward exegesis of the Qur'an trans-
progressing gradually from less subtle rules to more subtle. For mitted from authorities, as a precondition for eliciting its deep,
perfect recitation both sets of rules need to be observed in al- hidden meanings. For masteringoutwardexegesis it is necessary to
Ghazali's opinion. His belief that both external and internal rules know by heart what is transmitted from authorities in regard to
areimportantisinagreementwithIslamicreligiousteachingson the several Qur'anic subjects which are discussed in some detail with
subject; however, hisemphasisuponthe mentaltasks is characteris- examples from the Qur'an itself. Then the distinction between the
tic of his sufi teaching. Many of the rules set forth by him are real meanings ofthe Qur'an and its outward exegesis is made clear
incorporated in the work of a later scholar, Imam Muhyi ad-Dai byexamples, and it is assertedthat the studyofthe real meaningof
an-Nawawi.1? every Qur'anic sentence needs a long duration and is assisted by
Discussion of the mental tasks required in Qur'an-reading led knowledgeobtainedthrough mystical intuition(kashf). The reasons
al-Ghazali to a consideration ofthe problem of Qur'an-interpreta- whythoseestablished in knowledge differ in their understanding of
Al-Ghazali.lhya\I,272-93. J 'Ibid.,pp.48-52 thehiddenmeaningsoftheQur'an are mentioned. Theunveilingof
'Muhyiad-DTnan-NawawT,al-Adhkar, Egypt, 1378A.H.,p.48. 18At-TirmidhT,Sunan,TafcTral-Qur'an, 1.
12
13
THERECITATIONANDINTERPRETATIONOFTHEQUR'AN
INTRODUCTION
the deep meaning ofa prophetic tradition to the mind of a suit is
cited, apparently following Abu Nasr as-Sarraj, 19 in an effort to ferencestoTheRevivalinthisbookareasintheBE. Qur'anicverses
illustrate further the nature of deep meanings of the Qur'an. In and suras (chapters) are numbered according to the official
conclusion the relation of secret meanings of the Qur'an to its Egyptian edition oftheQur'an. It is hoped thatthe book will prove
outwardexegesis is described by sayingthattheyare neither known usefultoreadersofEnglishinterested inthe recitation and interpre-
byoutwardexegesis, noropposedto it; rather they completeit and tationofIslamicscriptureand in al-GhazalT. I takethis opportunity
form the essence ofthe Qur'an to be approached from its external toexpressmygratitudetoMr. SyedZulfida, Mr. PeterMooneyand
aspect. Mr. Harold Crouch of the National University of Malaysia for
This theory of Qur'an-recitation and interpretation outlined carefullygoingthroughthe manuscript and for reading the proofs.
above issetforth in theeighth 'book' ofal-Ghazalf's greatest work,
The Revival ofthe Religious Sciences (Ihya' 'Ulum ad-Din). This NationalUniversityofMalaysia
'book'initsentirety istranslated, with copious notes, in the present Bangi, Selangor M. AbulQuasem
work, so that the reader may know al-GhazalT's ideas in full. The Muharram 1399
translatorhasin his renderings, made anefforttoremainveryclose December 1978
to the Arabic original and at the same time to clarify its meaning.
For the sake ofthis clarification materials are sometimes added in
thetextandputbetweensquarebrackets.Toensurean easyreading
some expressions based on the original are put between round
brackets. To augment the usefulness of the book as well as its
scholarly nature numerous footnotes are added by the translator.
Since TheRevival has not yet been critically edited, variants in its
different printed texts have not yet been brought to light. The
translatorhas athandeightprinted texts: (1) the text published by
al-Maktaba at-Tijariyya al-Kubra, Egypt, n.d.; (2) the text
publishedbyal-Matba'aal-'Uthmaniyya, Egypt, 1933/1352; (3)the
text published by Dar ash-Shu'ab, Egypt, n.d.; (4) the text
published by the Lajna Nashr ath-Thaqafa al-Islamiyya, Cairo,
1356-57A.H. (referred to hereinafterasLN): (5) the text published
byMu'assisaal-Halabl, Cairo, 1967/1387(referredtohereinafter as
MH);(6)thetextpublishedbyDaral-Ma'rifa,Beirut, n.d. (referred
to hereinafter as BE); (7) the text shown by az-Zabldl in his Ithaf
as-Sada al-Muttaqln bi-Sharh Asrar Ihya* 'Ulum ad-Din, Cairo,
1311 A.H. (referredtohereinafterasZT); and (8)thetextpublished
on the margin ofaz-Zab[di's Ithaf(referred to hereinafter as ZE).
These last mentioned five texts have been compared by the
translatorandthevariantsare pointed out infootnotes; theobvious
jnisprints are of course disregarded. The numberings of all re-
19Abu Nasr as-Sarraj. Kitdb al-Luma', ed. by R.A. Nicholson, London, 1963,
p. 113.
14
15
r
TRANSLITERATION
THE RECITATION AND
INTERPRETATION OF THE QUR'AN
Consonants
(except when J z L? q
initial)
b jr s <d k
t J^ sh J 1
th J* ? f m
c i J> d o n
c h Jb h
c kh 3 w
J d V y
J dh
J <J *
Short Vowels
^
——— a ... : i
:
Long Vowels
V 1-
or : i
Dipthongs
aw ^ uww :iyy
:
The letter * is sometimes transliterated into *t* and some-
timesomitted.
16
" ]
THEEXCELLENCEOFTHEQUR'ANANDOFPEOPLECONCERNEDWITHIT
revealing His Book [i.e. the Qur'an] 'to which falsehood cannot
CHAPTER ONE approachfrombeforeitorfrombehindit,3 andwhichisarevelation
fromtheAll-wise, theAll-laudable' ( j* Vj **m j* j* JkUi -cjlv jj}\
-4** r^> j» Ji^ •**** )' 4Inconsequenceofthisthepathofconsi-
THE EXCELLENCE OF THE QUR'AN AND derationfrom stories and reports [ofpastevents] describedin ithas
OF PEOPLE CONCERNED WITH IT, AND become broad for men of reflection, 5 and the traversing of the
THE REPROACH OF THOSE WHOSE straight path6 byfollowingtherulesofconduct He has expounded
in it and by observing the distinction He has made between 7 the
RECITATION FALLS SHORT OF THE lawfulandtheunlawful, hasbecomeclear[tomankind].
REQUIRED STANDARD The Qur'an is an illumination and a light; by it is obtained
deliverance from error and deception; and in it lies the healing of
those [diseases] which exist in men's souls.8 Anyone, of [even] the
jV^i :UT^Atj- f\j*~>or'»>\^~» ^i<'xyj2^i'j0*ir^*-1y>]yy^r*bjj^*' rv*^^^^<jirr>j^AHhJ^ aamsnotsdrtaaypnobywyoenrHefiuwmlh.omTeshnee,ekwQsuhkron'oacwonlnteisrdagtdheiecftsrstorimtoniasgssreoovuperreceeloyfotpGhuoenrdisth[hewadhnibcityhiGsmoladen,d
tThhaotswehwihchoWreecitheatvheepBroovoikdeodffGoordt,heombs,esrevcerertiltyuaalnpdraoypeern,lya,nadrseppeunrdsuoiuntgoaf should grasp firmly], His clear light [in which man should walk in
cwiolmlmaedrdcteotthhaetmsuofufterosfnHoislobsosu,nftoyr.G—odQwuirll'aginv3e4th:2e9m-the3i0rfullrewardsand tliafke]e,htoheldstorfo],ng»esatndantdhemomsotstdeppeernfdecatblsehesluteprpo[rtto [wwhhiicchhmmaann sshhoouulldd
haverecourse].
—
TprhoephbeesttMoufhyaomumiasdonewhohaslearnttheQur'an and has taught H. — tittTlheeanQdurm'uanche,ncsommaplalssaensd[gtrheeatc.o1r0e.Iptrsinwcoinpldeesrsofdaollnmoattteexrhsaust
[despitethepassingofages, nordoitsrare, strangefeaturescometo
[PREAMBLE] anend [even afterdeep andthorough researches]. No definitioncan
encompassitsbenefitsintheestimationofmenofreflection, norcan
InthenameofGod, MostGracious, EverMerciful much-repeated recitation make it old for those who recite it;
Praise be to God Who has bestowed favour upon mankind by [rather, themore-repeateditsrecitationthenewerisitfeltbythem].
sending His Prophet' (mayGodblesshim and greet him!) 2and by 309-11. Some set formulae ofinvoking blessings upon the Prophet are long, while
pro'pihnetIsolfamIisclacmo-ntEevxetnswthheenPrthoepsheetexoprrestshieonMseasrseenugseerd mineaansgenMeurahlamwamya,dn,otthien o(the(rJsU,aor^e JsuhloirJtl.* A), 'fmeawyoGfodt'hsebllaetstseirngaraen:d'pmeaayceGboedupbolensshiamn!'d (g*re^et&h•i1m>L!'*
Islamiccontexts,theycanlegitimatelymeantheprophetofIslam, because heisthe o*-,) . 'maypeacebeuponhim!' (f^t «JW , and 'mayblessingbeuponhimP
prototypeandperfectembodimentofprophecy—prophecystartedwithAdam,con- UtyuJl<J*> 'Alsosee infra,nn. 14,51.
tinuedthroughmanyotherprophets,andreacheditsperfection inMuhammad. Cf. 3ThismeansthattheQur'anisprotectedfromtheapproachoffalsehoodfromany
Seyyed HosseinNasr, TheIdealsandRealitiesofIslam, 2nded. London, 1971, pp. side.Seeaz-Zabidi,op. ciL, IV,461.
67-68wherethesameviewisexpressed. 4Qur*an41:42. 5Cf.Qur'an3:13, 12:111.
2Islam teaches thatthe mention ofthe name of any true prophet should, as a 6 Thestraightpathmeansthepathofthetruth(fanqal-haqq), i.e. thereligionof
courtesy, be followed by the invoking of blessings, greetings or peace. This is Islam. See Abu 1-Qasim, Jar Allah az-Zamakhshari, al-Kashshdf 'an Haqa'iq
especiallyrecommendedinthecaseoftheprophetMuhammad.ThereisaQur*anic atTanzU, Egypt, 1385/1966,1,68.
verse(33:56): "SuretyGodand Hisangelssend blessings upon the Prophet. O you 7^o>(ZE: 0* ^—o>).
whobelieve,invokeblessingsonhimandsalutehimwiththesalutationofpeace."In 8Cf. Qur'an 17:82 "We progressively reveal of the Qur'an that which is a
manyTraditionsagreatrewardispromisedforinvokingblessings,peace^salutation, [spiritual]healingandamercyforthebelievers.
and so on upon the Prophet. These Traditions are cited in al-Ghazall's Ihya\ I, 9a.Qur'an2:256. 10Cf.Our'an6:59.
18 19
r
THERECITATIONANDINTERPRETATIONOFTHEQUR'AN THEEXCELLENCEOFTHEQUR'ANANDOFPEOPLECONCERNEDWITHIT
[ofItMiusslthiemsQ]urt'oanthwehiricghhthapsatghu.id[eEdvetnh]etahnecijeinntns,1a1ndwhtehneevmeordetrhnesy continuance in its recitation and perseverance in its study, by
heardits [recitationbythe Prophet],12 returnedtotheircommunity following its rules {adab)i7 and stipulations and by carefully
withthewarning, "Saying: We have certainly heard [the recitation observing the mental tasks and the external rules which concern
of] a wonderful Our'an which guides to the right path; so we have it.lfl These matters need to be discussed and expounded, and what
(EbveleLirbeyJvoenWdeyiwnh4riot^ihaanJsdjbwe<*elUi*eslv»heald»li^nnleivtehJra'sas*is*no*dc*eiea*dt#e*beaWenrny*ofnkaev—ow~uirte1h11doI[jubJryUiGLood)r.]d1;3" poisfeioTnpthtlheeeenfcdioQernusdtrct'ecoarhnnta-eepradtececwhriithtdaehetraiietlosc(naawknitlitobhhei)btm.ehaeTdhoeebexscvseeelerrlvcyeeocndnlcdeeaecoxrhtfiaenprttnfhaeeolrulQryius.crho'anTaphtnteehraesn:trdhulieorsdf
toowhnnheGeeoowwEhdhhxahoos(oeahhrxcaatatssalettphdeiredoiolnnfidseafHs[casiesc.e!teod).rt1tod4htaiehstneachdieaodQcs,wtuir"rrteSi'haunalerilntsey]lhobyafeasWicntceodhemraOtesWuaisrrenuislrgeyhelwtlivalylecylsshgiphumeoaiovkvdeseeedtndss;teuchncaeectrnettddsrasuoio.tnwnhlne;y rfcu-hnoradrap'emytre)es,drt1w9acnhaodennincdnegtsrhonoesofQnttu.hhree'amQneunrist'aarnelc,ittaietsdsk.seTx(heagele-sfaio'sumrbdtlyhacplhe-arbpsdtotneiarnald)iostpcoiunsbiseoenspte(hrb-ei
safeguard it" (ojl»»W «Jty> fj& Uj^ j*i lit).15 Among the means of THEEXCELLENCEOFTHEQUR'AN
preservation ofthe Qur'an in men's minds and in mushafs ,6 are
nJinn constitute a class ofintelligent beings created by God. They.are bodies [PropheticTraditionsontheExcellenceoftheQur'an]
o{fajaspapme)acroimngpoisneddifofferveanptofuorromrsfalnamdeosf,cianrterlyliinggenotu,tihmepearvcyelpatbiobulrest.oTohueryseanrseesc,recaatpeadbloef TheProphet(mayGodblesshim andgreet him!) said, "A manwho
smokelessflame(Qur'an55:15).Theyarecapableofsalvation;theyfallunderreligious reads the Qur'an and who then feels that another man has been
obligation(Qur'an51:56,55:39,60:128, 6:130); somejinnwillenter Paradisewhile bestowed [by God] more than what he himselfhas been bestowed,
osttohreiresswoiflltobveebceatswteienntdjiHnenllan(dQuhru'maann7:b3e8i,ng1s7.9)T.heTrheeayrceamnanmiyxstwoirtihesmteono.ofThreelraetiaornes choanssiidnedreeeddgcroenasti."de[r2e7d2]small that which God (exalted is He!) has
bNeetwweYeonrksa,in1t9s7a0,ndpjpi.nn2;09s,ee2I9b1n,a5n3-9,Na7d2u8n-,29K,it7a56b-a5l7-,Fi7hr6i0st8,2t3r;anDs.,Bb.yMBaacydaorndaDlodd,gHe., The Prophet (may God bless him and greet him!) said, "In the
Masseeta/,"Djinn",EI2,II,546-50. Hereafternointercessorwillbe super—iorin rank inthe estimation of
12 Twoyearsbeforehismigration (hijra) to Medina the Prophet went toTa'ifto God(exaltedis He!) to the Qur'an not [even] a prophet, nor an
*
preachIslamandtoseekaprotectorinviewoftheincreasinglyhumiliatingtreatment angel, noranyoneelse."
towhichhewassubjectedafterthedeathofhisuncle,AbuTalib. Onhiswaybackto
MeccawhenhewasengagedinsupererogatoryritualprayeratmidnightatNakhlaa Adab(plural: adab)inthiscontextmeansaruletobefollowed. Inthissenseit
companyofjinncame,listenedandwentoffbelievinghim andthe Qur'an. SeeIbn occursmanytimesinthefirstpartofal-GhazalT'sIhya".Foritsmeanings invarious
Hisham, as-Sira an-Nabawiyya, ed. by Mustafa as-Saqa et al, 2nd ed., Egypt, othercontextssee Lane,Lexicon, Bk. I, Pt. I, 34-35; F. Gabrieli, "Adab", EI2, I
1955/1375,1,421f.;Qur'an72:1,46:29. 175-176.
"Qur'an72:1. 18Observance ofboth the external rules and mental tasks ofQur'an-reading is
14Islamteachesthatthementionofthedivinenameshould be followed by such necessarybecausewithoutitthepurposeofQur'an-readingcannotbeachievedfully.
formulaeofpraiseas:'exaltedis Hefjl-i) ,'greatandmightyisHel'(>j/)»'glorified Al-GhazalT'sconsiderationoftheinternalaspectofQur'an-recitation asimportant,
(orholy)isHeP(^^-),'greatandexaltedisHet'(Jk,>>,and'blessedandexaltedis inadditiontoitsexternal aspect, ismystical in nature. Notonly in Qur'an-reading
He!'<J^iJjU. Thisisthe requirement ofcourtesy (adab) in respect ofthe divine but in all other forms of Islamic devotional acts, he lays importance upon both
name. aspects. For a briefaccount ofthis see Muhar.imad Abul Quasem, TheEthics of
»5Qur'an15:9. alGhazall2nded.,NewYork, 1978,pp.194-207.
16Amushaf'aabookorvolumeconsistingofacollectionofleaves written upon 19ThisreferstoaTradition(at-Tirmidhi,Sunan, TafsTral-Qur'an, 1)whichruns
andputbetweentwocovers.Itisgenerallyappliedinthepresentdaytoacopyofthe thus:"ThemanwhoexplainstheQur'anaccordingtohispersonalopinionshalltake
Qur'an. Formore information on it see A.J. Wensinck, "Mushaf", EI, HI, 747; hisplaceinHell."
Edward William Lane, An Arabic-English Lexicon, ed. by Stanley Lane-Poole, »IntheHereafterangels,prophets,saints,martyrs,piousreligiousscholars, and
London.Bk.I,Pt.4,p. 1655. theQur'anwillintercedetoGodonbehalfofbelievers.They, however,willbeableto
20
21
"
THERECITATIONANDINTERPRETATIONOFTHEQUR'AN
The Prophet (may God bless him and greet him!) said, "If the THEEXCELLENCEOFTHEQUR'ANANDOFPEOPLECONCERNEDWITHFT
Qur'an were inside ahide, fire could not touch the hide because of The Prophet (may God bless him and greet him!) said, "God
theblessingsofitscontactwiththeQur'an. 21 (blessed and exalted is He!) says, 'The man whom Qur'an-reading
The Prophet(mayGodbless him andgreet him!) said, "[One of] haspreventedfrom supplicatingtoMe and making petition to Me,
thebest devotional acts ('ibdddt)ofmy community is the recitation is given by Me the best ofthe reward ofthose who are grateful [to
oftheQur'an." Me]."25
TheProphet(mayGodblesshim andgreet him!) also said, "God The Prophet (may God bless him and greet him!) said, "On the
(greatandmightyisHe!)hadreadtheSuraofTaHau andtheSura DayofResurrectionthreemenwill beontheheapofblack [i.e. the
ofYaSin23 a thousandyearsbefore He createdthe creation. When bestquality] musk. Nodreadwillovertakethem, and no reckoning
angels heard the Qur'an they said, 'Blessed is the community to findthem untilthatwithwhichthe people will be occupied is over.
which itwillbe sentdown, blessed arethe mindswhich willbear it, Oneofthesethreemen ishewhoreadstheQur'anseeking the face
andblessedarethetongueswhichwillutterit." ofGod (great andmightlyis He!). Anotheris he who leads a group
TheProphet (mayGodbless him andgreet him!) said, "Thebest ofpeopleinritualprayerinawaythatpleasesthem."*
ofyouisonewhohaslearnttheQur'anandhastaughtit,"24 The Prophet (may God bless him and greet him!) said, "Those
who are concerned with the Qur'an (ahl al-QIkY'&n) are friends of
intercedeonlywithGod*Spermission(Qur'an2:255,21:28,10:3,19:87,20:109,34:23, GodandarespecialtoHim."v
53:26).ThisintercessionwillbeinsomecasesforelevationofrankinParadise,insome The Prophet(mayGod bless him and greet him!) said, "Human
foradmissionintoParadisewithoutsufferinginHell,andinmostcasestorescuethe
sinfulbelieversfromHellaftersufferingthereforsometime.TheprophetMuhammad souls become rusty just as iron becomes rusty." dh being asked,
willbegranted permissiontointercedeforMuslims (al-Bukhari, Sakth, Da'wat, 1, "Messenger of God, how can they be polished?", he replied,
'Itm,33,Riqaq,51,Anbiya',9;Muslim,Sahih,Iman,302, 318, 326,334-45,Zuhd, "ThroughrecitationoftheQur'anandremembranceofdeath."
38;AbuDawud,Sunan,21;IbnHanbal,Musnad,IV,434;IbnMaja,Sunan,Zuhd, The Prophet (may God bless him and greet him!) said, "God
37).EveryMuslimshouldpraytoGodthatHemaygrantthe Prophetpermissionto certainlylistenstoaQur'an-reader much morethan doestheowner
TirntaedricteidoenifnorMuhsilmi.m'CsoSnachelrhn,iMnugsjtfhieriinnt,e2r5c2e:ssTihonePorfotphheetQsuari'da,n",RetahderteheisQuar''asno,unfdo'r ofasongstresstoher."28
itwillcome,ontheDayofResurrection,asanintercessorforitsreader."
21Themeaningisthattheuntanned,dryhideisdestroyedandburntbyfiremuch Saying*oftheProphet'sCompanionsandOtherPiousMnsUms
morequicklyandeasilythanthetannedhide.Anegligiblething,itisnottakenmuch inEarlyIslam [ontheExcellenceoftheQur'an]
careofandissometimesthrownintofire.TheQur'anissogreatthatevenifitiskept
ibnlseisdseingthsiosfnietgslciognitbalcetawnidthetashielyQudre'satnr.oyHaoblwe,tthhienng,iitsiwtilplosnsoitblebutrhnatbtehceafuisreeooffHtehlel Abu Umama al-Bahih"said, "Read the Qur'an and let not these
should burn a believer who memorizes the glorious Qur'an and perseveres in its
memorization,andkeepsallhisdutiestowardsit?Hell-firecannotburnhim. ad-Dirimi,Sunan,Fadalal-Qur'an,2.
22ThisisthetwentiethsuraoftheQur'anconsistingofonehundredandthirty-five ^At-Tirmidhl, Sunan. Thawib al-Qur'an, 25; ad-Dariml, Sunan, Fada'il al-
verses.Itwasrevealedbeforethehfjra,theProphet'smigrationtoMedina. Qur'an,6.
23This is the thirty-sixth Qur'ank sura consisting of eighty-three verses. The 26Thethirdmannotmentionedhereisonewhosummonspeopletoritualprayerfive
Prophet called it "the heart of the.Qur'an"U>N^xi). See Ahmad Ibn Hanbal, timeseverydayandnight.Seeat-Tirmidhl,Sunan,birr,54,Janna,25(inanabridged
Musnad, V, 26. It isgreatly admired byMuslims and is frequently recited: Pious form);IbnHanbal,Musnad,II,26.)
Muslims recite it after every ritual prayer (sola), at keeping vigil at night (qfyam 27 IbnHanbal,Musnad,III, 128,242. ThosewhoazeconcernedwiththeQur'an'
al-layl), andwhenvisitingthegraveofaMuslim. Thereis aTraditiontotheeffect meansthosebelieverswhosafeguarditandcleavetoHbyrecitingandmemorizingit
ttohatthiefdaepaedr,soGno,donliegnhtteernisngthientpoutnhiesghrmaevnetyaorfd,throesceitbeusrtiheidssiunriatafonrdtohfafterdsayit,sraenwdarhde and28bIybancMtaijnga,inSaucncaonr,daInqcaemawi,t1h7i6t;stIebancHhianngbsh.aSle,eAafzi-tZfambwlfd.iV,Io,p.19c,it2.0,.IV,465.
obt2a4iAnls-tBhuekrheawria,rdSaohfiabc,tsFeaqduaa'liltoalt-hQeunru*amnb,e2r1o;fItbhnemM.aja,Sunan, Muqaddama, 16; 29AbuUmamaal-BahuT(d.81or86A.H.)wasacompanionoftheProphetanda
prolificnarratorofTradition.Accordingtosomeauthorities,hewasthelastofthose
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