Ideal character of Muslim women

In the Qur'an, Allah informs us how belief benefits a woman:
Do not marry women who associate [others with Allah] until they
believe. A slave girl who is one of the believers is better for you
than a woman who associates [others with Allah], even though she may
attract you. And do not marry men who associate [others with Allah]
until they believe. A slave whois one of the believers is better for
you than a man who associates [others with Allah], even though he may
attract you. Such people call you to the Fire, whereas Allah calls
you, with His permission, to the Garden and forgiveness. He makes His
Signs clear to people so that, hopefully, they will pay heed. (Surat
al-Baqara: 221)
Allah reveals that belief, fear and respect of Allah,and Islamic
morality are the foremost causes of the believers' strength
ofcharacter and virtue. Belief makes all of a person's qualities
meaningful. In addition, the Qur'an's morality helps women, and
everyone else, to acquirea most strong, solid, and virtuous character.
As Allah revealed in the verse, "No indeed! We have given them that by
which they are remembered [i.e. their honor, eminence and dignity]"
(Surat al-Mu'minun: 71), this morality gives people their dignity and
honor. Therefore, women who live by this morality will be respected
and enjoy their deserved honor and dignity.
As we mentioned earlier,Allah has not determinedseparate characters
for men and women and therefore calls on all people to abide by one
Muslim character. Therefore, Muslims fear and respect Allah, seek His
good pleasure, and seek only to win the Hereafter, in the full
knowledge that this worldly life is temporary and that he or she will
die one day.
Muslim Women Submit to God:
Muslim women believe in Allah with a true heart, submit completelyto
Him, are aware that there is no other deity, that He is the Lord of
every being and thing, and that He is All-Powerful. Therefore, she
fears and respects only Him and seeks to win only His good pleasure.
She worships only Him, accepts only Him as her closest friend,and
seeks only His help. She also knows that onlyHe can direct good and
bad toward her, and so lives in the full knowledge that she is
dependent on Him. She knows that He keeps heralive, provides and
caresfor her, and protects andguards her. For these reasons, she has
no expectations of other people.
She believes in Allah without the slightest doubt in her heart for her
whole life, never losing heart or belief regardless of the
circumstances. She knows how to be grateful and content with her
closeness to Him both when her life is good and when she is undergoing
difficulties. She is in a state of constant submission, certain of our
Lord's love, compassion, forgiveness, and providence.
When she encounters a problem, she knows thatAllah has provided a
solution in the Qur'an, and that what matters most is her continued
sincere love, submission,and trust in Allah. She is certain of Allah's
promise that He creates everything according to His justice and with
wisdom and goodness.
Even if her problems seem to go on forever, she never surrenders to
hopelessness or worries when His help will come.Content with what He
has sent her way, she maintains her patience and submission, knowing
that somethinggood will come out of it. She remembers what theQur'an
says about those who abandon their belief in such times. In addition,
she recites "My Lord is with me and will guide me" (Surat
ash-Shu'ara': 62), just as the Prophets did when faced with hardship.
Throughout her life, her profound faith enables her to see Allah's
compassion, closeness, love, help, and friendship at all times.
This superior character becomes even more distinctive when compared
with that of unbelieving women. Some unbelieving women do not show the
appropriate degree of submission in their encounters, because they
ignore the fact that Allah creates everything and inserts much wisdom
and goodness hidden therein. One of the best-known characteristics of
such women is their impatience, lack of determination, panic, and
throwing tantrums when experiencing various hardships.
For this reason, and to save themselves the hassle, men often try to
keep women away from potentially troublesome situations. Movies and
novels are full of such stories. Since they do notplace their trust in
Allah and do not submit to Him, they cannot find the patience and
resolution to endure hard times. In fact, their strength is in direct
proportion to the size of the gain they can expect from working
through these difficulties.
Believing women derive their strength from theirbelief and their
determination to win Allah's good pleasure. Therefore, their
resistance can be quite powerful. The Qur'an reveals this truth in the
following verse: "Allah's guidance, that is true guidance. We are
commanded to submit asMuslims to the Lord of allthe worlds" (Surat
al-An'am: 71). Allah givesgood news to those whosubmit to Him:
Those who submit themselves completely toAllah and do good have
grasped the Firmest Handhold. The end resultof all affairs is with
Allah.(Surah Luqman: 22)
Not so! All who submit themselves completely toAllah and are
good-doers will find their reward with their Lord. They will feel no
fear and will know no sorrow. (Surat al-Baqara:112)
Muslim Women Have Great Ideals:
One of the unbelievers' most misguided character traits is the
restrictions that they placed on people's ideals, thoughts, and
lifestyle. In the case of women, society tells them that they have
certain duties and responsibilities that theyare expected to fulfill
to the best of their ability. Usually, they are not encouraged to
acquire different ideals or develop their personalities. Only when
women become aware of this reality do they begin to perceive the need
to seek greater ideals, widen their horizon, and develop their
personalities.
rimarily, women are expected to provide for and cater to their
families' needs and raisetheir children. Otherwise, they focus
onthemselves, according tothe conditioning they received when young.
They concentrate on their physical appearance, hair style, make-up,
clothing and fashion in general; keeping their homes clean; and
talking with their friends. While there is nothing wrong with such
activities, it is wrong to limit their livesjust to these tasks
without even knowing why this is so.
Allah created men and women for a purpose and revealed their
responsibilities in the Qur'an. Most importantly, each woman is
responsible to our Lord, for He created her, gave her life, protected
and watched over her, and provided for her. Men and womenare required
to lead the moral life prescribed by Allah, worship and serve Him, and
to win His goodpleasure. They are required to tell people who are far
from the happy and contented life of following the Qur'an's values
about Islam's values and to make a genuine effort tohelp them draw
closer toAllah's pleasure, mercy, and Paradise. They must strive to
save people from negative frames of mind, and from suffering under the
influence of the chaos and disorder, all of which are presented by
Satan and thus are devoid of true love, respect, and friendship.
All believers are obliged to help and guide those who are weak and
distressed to His path:
What reason could you have for not fighting in the Way of Allah-for
those men, women, and children who are oppressed and say: "Our Lord,
take us out of this city whose inhabitants are wrongdoers! Give us a
protector from You! Give us a helper from You!?" (Surat an-Nisa': 75)
Allah further reminds Muslims that they are obliged to assist orphans,
people who are stranded, and other needy people:
Worship Allah and do not associate anything with Him. Be good to your
parents and relatives, orphans and the very poor, neighborswho are
related to you and neighbors who are not related to you, and
companions, travelers, and your servants. Allah does not love anyone
vain or boastful. (Surat an-Nisa': 36)
A Muslim woman is aware of all these responsibilities and so does not
focus only on herself. Rather, she does her best to solve the problems
around the world, such as helping people who are suffering, fighting
infectious diseases, working with children displaced or orphaned by
war and conflict, and taking care of the elderly and other women as if
they were her own problems.
She gives her full attention to every matter in her daily life,
because she knows that the truly important thingis to win Allah's good
pleasure, live the Qur'an's morality, and spread this morality in
order to bring true contentment and happiness to all others. For this
reason, she acts in the knowledge that what she encounters each day is
not so important when put intothe overall context of what she was
created to do.
Muslim Women Are Dignified:
... And the soul and whatproportioned and inspired it with depravity
or heedfulness; he who purifies it has succeeded, he who covers it up
has failed. (Surat ash-Shams: 7-10)
The above verses warn people about the selfish ego that, when not
brought under control, will lead them to limitless evil. A person's
fear and respect of Allah,as well as his or her belief in the
Hereafter, gives each person the strength and reason to resist these
temptations.
Without this awareness, people will follow their desires and not worry
about their meeting with Allah in the Hereafter, where they will be
held accountable for their deeds. If his ego demands anger, jealousy,
or ill-treatmentof someone else, he will indulge it. If her selfish
ego encourages her to vent her anger or jealous frustration with
insinuations, mockery, slander, lies, conspiracies, or hypocritical
behavior, she will oblige it withoutgiving it a second thought. Such
people will commit all of these sins without reservation,because they
believe that they will never haveto account for their deeds.
Allah, however, reveals that all of these activitiesare unconstrained
evils called for by the selfish ego. When people act onthese impulses,
things just get worse. People who cannot control theiremotions, even
when they know that what they are doing is wrong,show that they are
both weak and ignore their conscience. In other words, they seem to
grow smaller. It is debasing to be unable toact maturely or respond
rationally when their selfish egos suggest otherwise. As Allah
reveals, the dignifying and rightful response to such evil suggestions
is to ignore them and act conscientiously. This character trait needs
to be worked on, for eventually it will earn other people's respect
and love and raise the person's ranks in His eyes, as well as in the
eyes of other people.
Muslim women have enough dignity and character to reject such debasing
behavior for small gains. Allah informs us of the conspiring nature of
unbelieving women: "Hesaw the shirt torn at the back and said: 'The
source of this is women'sdeviousness. Without a doubt your guile is
very great'" (Surah Yusuf: 28).Unbelieving women often try to resolve
situations by conspiring, intriguing, or lying instead of seeking
rational solutions. Indulging Satan's suggestions, they fall back on
hypocrisy, cowardice, or devious methods. Believing women, on the
other hand, resolve their problems by honesty, openness, and
sincerity, for their awareness of Allah totally removes them from such
inappropriate behavior.
Unbelieving women alsoare characterized by envy. Allah mentions
envious people and warns others about theirevil: "Say: 'I seek refuge
with the Lord of Daybreak, from the evil of what He has created and
from the evil of the darkness when it gathers, and from the evil of
women who blowon knots and from the evil of an envier when he envies'"
(Surat al-Falaq: 1-5). Some unbelieving women are prone to such
behavior, which causes distrust, tantrums, broken relationships, and
endless arguments, all ofwhich result in an unfulfilled and unhappy
life. In addition, they cause great suffering and damage to themselves
and to those around them. Believing women, however, will disregard
this aspect of human ego, knowing that it leads to great losses in
this life as well as in the next.
Mockery is another character defect of unbelieving women. In the
following verse Allahwarns them against suchbehavior: "O you who
believe! People should not ridicule others who may be better than
themselves; nor should any women ridicule other women who may be
better than themselves. And do not find fault with one another or
insult each other with derogatory nicknames" (Surat al-Hujurat: 11).
Those women who are shaped by the unbelief that rules their societies
do not hesitate to ridicule people for their shortcomings or to
mockothers, because they do not think of the Hereafter. They do not
consider this behavior aswrong, but rather as a kind of humor. Often
thismockery is not even verbal, but is expressed by making faces,
rolling one's eyes, imitating their mannerisms, or whispering about
them. Believing women shun such activities, because they know that
Allah requires them to live according to the Qur'an'smorality.
In another verse, Allah reminds people not to speculate or gossip
about others: "O you who believe! Avoid most suspicion. Indeed, some
suspicion is a crime. Do not spy and do not backbite one another.
Would any of you like to eat his brother's dead flesh? No, you would
hate it. And have fear of Allah. Allah is Ever-Returning, Most
Merciful" (Surat al-Hujurat: 12).
Believing women live dignified lives. Instead of mocking others, they
try to help. They compliment people who are successful, instead
ofsuccumbing to envy and gossip. And, when in the company of
unbelieving people who might somehow offend them, they do not
compromise their integrity or dignity.

The Islamic marriage contract

contract between a man and woman intending to be unified inmarriage.
Thus, as in any contract in Islam, there are elements which are
considered essential to its existence, called 'pillars', as well as
the possibility of stipulations of different kinds, legal effects of
the contract, etc. Each of these must be understood correctly in order
to ensure that the marriage has been performed according to the legal
conditions and that the rightful effects of the marriage are
guaranteed to each of the contracting parties.
The Pillars of a Marriage Contract According to the Majority of Scholars
Offer and acceptance are among the pillars. For most scholars,
theoffer must be from the woman's side and the acceptance from theman.
The two parties to the contract: the prospective husband and the
guardian of the woman.
Some also count the following among the pillars, although the majority
of these scholars
The presence of witnesses.
Dowry.
The Wording of the Contract
There are a variety of opinions as to exactly which phrases are
validin the transaction of the marriage contract. However, the best
format is that actually used by the Prophet and his companions . Also,
it is recommended that the contract be executed verbally. However,
due to need or necessity, it may be done through writing or signing.
Among the different possible phraseology, the very clear termssuch as:
"I marry you" is acceptedby all scholars. Anything which indicates a
temporary nature of the contract is forbidden. There is some
difference of opinion concerning the validity of other phrases such
as: "I present to you", "I give to you", "I sell to you", etc.
Does it have to be in Arabic?
According to the majority of scholars, it is not necessary for the
marriage contract to be executed in Arabic, even for those who have
the ability to speak Arabic. The scholars of theHanbali school, who
required the use of forms of the words Nikaahor Zawaaj (marriage),
required that the contract be transacted in Arabic for this reason.
The Different Types of Conditions or Prerequisites
At this point, we need to learn the definition of some general terms
in Islamic Fiqh (Jurisprudence), related to this issue, which come up
in many subject areas, including the one at hand.
Saheeh (Sound): A contract whichfulfils all of the pillars and the
prerequisites, and has full effect in the law.
Baatil (Void): A contract that has failed to fulfil specific pillars
or vital prerequisites. A contract which is Baatil is the opposite of
one which is Saheeh and has no legal effect at all. If a marriage
contract is found to be void, evenif it is only discovered after
consummation, the legal condition will be as if it never happened at
all. The lineage of the father (of a child produced in such a
'marriage') will not be established and there is no waiting period
('Iddah) upon the woman. An example of this would be if a man married
a woman who was married to someone else at the time.
Faasid (Defective): This is a contract which fails to fulfil someof
the prerequisites, but not the pillars.
With respect to marriage, there are four different kinds of conditions
which must be met:
1. Conditions Required for Initiating the Contract
These are the conditions that must be present with respect to the
pillars or fundamentals of themarriage contract.
2. Conditions Required for the Soundness of the Contract
These are conditions which must be fulfilled in order for the marriage
to have its proper legal effect. If these conditions are notmet, the
contract is 'Defective' (Faasid), according to Hanafi Fiqh,and 'Void'
(Baatil) according to the others.
3. Conditions Required for the Execution of the Contract
These are conditions which must be met for the marriage to have actual
practical effect. If these conditions are not met, then the marriage
is 'Suspended' (Mawqoof) according to Hanafi and Maaliki Fiqh; for
example, a minor girl until she reaches puberty.
4. Conditions Required for Makingthe Marriage Binding
If these conditions are not met, then the marriage is non-binding,
meaning that eitherof the two parties or others may have the right to
annul the marriage. If they accept the marriage with such
shortcomings, it becomes binding.
Prerequisites Required for Initiating the Contract
In this category, there are conditions concerning the two who are
getting married, as well as the form in which the contracttakes place.
Concerning the Two Getting Married:
The two people must meet the qualification of legal competence, i.e.,
they must be adult and sane. If they are not, the marriage will be
invalid.
Secondly, the woman cannot be from those categories of women that are
forbidden for a man to marry. For example, suppose a man married a
woman and later discovered that they had been breastfed by the same
woman. In this case, it is as if the marriage never took place
because these two were not allowed to marry each other and the
marriage becomes null and void.
Concerning the Contract:
There is near unanimous agreement on the following conditions relating
to the transaction of the marriage contract:
1. The offer and acceptance must be done in one sitting. In general,
this means that the response must be immediate. Exactly what is
considered a 'sitting' depends on custom and other related factors.
2. The acceptance must correspond to what is being offered. If the
guardian says: "I marry you to Khadeejah", a response of: "I accept
Faatimah as my wife" would not constitutea valid contract. An
exception to this is if the Wali (guardian) mentions a specific dowry
amount and the groom respondswith a higher amount. It is regarded that
there is no reason for dispute here since it is assumed that a higher
dowry willbe acceptable.
3. The Wali cannot rescind the offer. Unlike transactions of selling,
neither party can say: "I have changed my mind" once they have uttered
the offer/acceptance. It is immediately binding. In a sale, they both
continue to have the option to change their mind untilthe 'sitting' is
over and they part.
4. The marriage must be effectiveimmediately. If the Wali says 'I
will marry her to you after one month', there is no marriage andthe
two remain unmarried.
Note that the custom of saying: 'Iaccept' three times, which is common
in some Muslim cultures, has no legal significance. Once the first 'I
accept' has been uttered, everything after that is meaningless -
whether positive or negative.
Adding Stipulations to the Marriage Contract
This is where one party states a stipulation binding on the other
party for specific reasons or goals. The offer/acceptance is tied to
this stipulation by mention. There is a difference ofopinion among
the scholars concerning the validity of conditions of this nature.
Conditions of contracts are two types:
1) Those imposed directly by the Sharee'ah (Islamic Legislation) and
2) Those drawn up by one or more of the parties.
When any contract is entered into, the first type of conditions are
covered automatically, even ifthey are not stated in the *- visit
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Reflecting on the Quran - A cure for the hearts - II

Fruits of Reflection
A slave whom Allaah The Almighty guides to reflect upon the Quran
obtains much goodness. Ibn Al-Qayyim said,
There is nothing that is more beneficial for the slave in his life and
the Hereafter, and more influential as a cause of salvation than
reflecting upon the Quran aswell as lengthy pondering upon and deep
thinking about the meaning of its verses. This helps a slave be aware
of all the traits of evil and good, in addition to the ways, causes,
objectives, fruits and destiny of their people.Reflecting on the Quran
places the keys of happiness and beneficial knowledge into the hands
of the slave. It firmly fixes the foundations of faith in his heart,
enables him to see past nations, shows him what Allaah The Almighty
did with them and gives him valuable lessons. It acquaints man with
the justice and bounty of Allaah The Almighty, His Self, His names,
His attributes and actions, what He Loves and what He does not Love.It
shows him the way that leads to Allaah The Exalted, what is prepared
for those who seek this way, and what hinders and disturbs [people on]
this way.
Such reflection provides a slave with information about the soul and
its characteristics and what spoils or corrects a person's deeds. It
shows him the way of the people of Paradise and the inmates of Hell,
as well as their deeds, conditions and features. Itshows the degrees
of the people of happiness and the people of wretchedness and the
categories of creation and what they have incommon or differ in. As a
whole, it makes a person know His Lord, the way that leads to Him and
the honor that is stored for a person when he meets Him.
On the other hand, reflecting upon the Quran acquaints a person with
what Satan calls for and the ways that lead to him, aswell as the
humiliation and torment that a person will receive after reaching the
way of Satan. It is necessary that a slave understands and knows these
things, because this exposes the Hereafter to him as if he is
experiencing it, and distracts himfrom this world as if he does not
live in it. Moreover, it makes him distinguish between truth and
falsehood so that he sees them inreality. It gives him a discerning
criterion through which he may distinguish between guidance and
misguidance, and between evildoing and good deeds. It throws strength
into his heart and gives him abundance, life, comfort, delight and
happiness. Accordingly, such a person's concerns will be different
from that of others.
Indeed, the meanings of the Quran are based on Tawheed (monotheism)
and its proofs, knowing Allaah The Almighty, His Attributes of
perfection and freeness from imperfections, and that He is far exalted
above everything else. It is also based on belief in the messengers of
Allaah, mentioning the proofs that support their truthfulness and
prophethood and recognizing their rights and the rights of the One who
sent them. The meaning of the Quran is also based on belief in the
angels of Allaah, who are His messengers that execute His Orders and
manage His affairs according to His will and permission. They are also
concerned with clarifying theaffairs of the upper and lower worlds
that the angels are appointed to maintain and manage, as well as being
concerned with clarifying which angels are assigned the tasks that
pertain to humankind from the time a person is in his mother's womb
until he meets Allaah The Almighty.
The meaning of the Quran is also concerned with belief in the
Hereafter: what Allaah The Almighty has prepared for His righteous
allies in Paradise wherethey feel no pain, misery or trouble, and what
Allaah The Almighty has prepared for His enemies in Hell, where they
will find no happiness, prosperity or rest. It clearly sets out all
relevantmatters in detail: commands and prohibitions, Sharee'ah and
fate, the lawful and the unlawful, admonitions and lessons, stories
and parables, causes and pearls of wisdom, and the principles and
objectives behind creation and the orders of Allaah The Almighty.
The meanings of the Quran stir a person to come to Allaah The Almighty
through its good promises, and warn and frighten him against His
severe punishment. It encourages a person not to indulge in the
luxuries of this life and to avoid things that would not be in his
favor when he is questioned on the Day of Judgement. It guides him
amidst the darkness of opinions and methodologies to the straight
path, bars him from breaking into ways of religious innovations and
misguidance, and motivates him to be grateful to Allaah so that his
blessings may increase. It makes him aware of the boundaries of the
lawful and the unlawful and prevents him from transgressing,in order
that he would not be exposed to a long suffering. It firmly keeps his
heart away from wrongdoing and deviation from the truth. It makes
difficult matters and hindrances easy for him. Whenever determination
weakens or a person lags behind,it addresses him saying : "The caravan
advanced and you missedthe guide, thus join them and migrate." Then it
moves in front of him as a guide. Whenever he faces an ambush from an
enemy or a highwayman, it calls him: "Beware and take care! Seek
support and protection in Allaah and say, 'Sufficient for me is
Allaah, and He is the best Disposer of affairs.'"
Indeed, pondering, understanding and reflecting on the Quran brings
about pearls of wisdom and benefits, even greater than what we have
described above.
Reflecting on the Quran - A cure

Reflecting on the Quran - A cure for the hearts - I

In Quran, Allaah The Almighty said that He has revealed to be
implemented as a complete way of life for people. Therefore,
undoubtedly, the recitation of the Quran is one of the most beloved
acts of worshiping Allaah The Almighty. It is also certain that
reciting the Quran without understanding or reflection is not the
goal: the main objective is that a reciter wholeheartedly ponders the
meaning of the Quran and fully reflects on, understands and thinks
about its secrets and pearls of wisdom.
The Quran Calls for Reflection
Allaah The Almighty invites us to reflect on His Book and ponder
itsmeanings and secrets; He Says (what means): } [This is] a
blessedBook which We have revealed to you, [O Muhammad], that they
might reflect upon its verses and that those of understanding would be
reminded. { [Quran 38:29]
The Quran reproaches those who do not reflect on it or extract its
meanings. Allaah The Almighty Says (what means): } Then do theynot
reflect upon the Quran? If it had been from [any] other than Allaah,
they would have found within it much contradiction. Andwhen there
comes to them information about [public] security or fear, they spread
it around. But if they had referred itback to the Messenger or to
those of authority among them, then the ones who [can] draw correct
conclusions from it wouldhave known about it. And if not for the favor
of Allaah upon you and His mercy, you would have followed Satan,
except for a few. { [Quran 4:82-83]
Also, people differ when it comesto their listening to the Quran.
Allaah The Almighty Says (what means): } And how many a generation
before them did We destroy who were greater than them in [striking]
power and had explored throughout the lands. Isthere any place of
escape? Indeedin that is a reminder for whoever has a heart or who
listens while he is present [in mind]. { [Quran 50:36-37]
Ibn Al-Qayyim said about these verses,
There are three types of people with respect to these verses:
(1) A person with a dead heart. This is the person who has no heart,
so this verse is not a reminder to him.
(2) A person with a somewhat living and ready heart, but who does not
listen to the recited verses of the Quran through which Allaah The
Almighty conveys His manifest signs. He does not listen to its verses
either, because they do not reachhim or because they reach him while
his heart is occupied with other things. The heart of this person is
not present, and hence this person does not receive the benefits of
the reminder, even though his heart is ready to receive it.
(3) A person with an alive and ready heart. When the Quranic verses
are recited to him he attentively listens: he does not keep his heart
busy with anything except understanding the verses that he is
listening to. This person has present, attentive ears and heart.
Therefore he benefits from the recited verses and witnessed signs.
Indeed, the first type of person is like a blind man who does not see;
and the second is like a person who sees but looks in the opposite
direction. Both do not perceive the Quran. The third typeis like a
person who sees and looks at his target, follows it with his eyes and
meets it in the middle, not far or near. This is the person who really
perceives it. Glory be to Allaah who made His words a cure for what is
in the heart!
Moreover a person may have a spirited heart that is able to extract
lessons and derive wisdom. This type of heart makesa person remindful
and able to learn lessons. Once he hears a verse it adds much light to
him. These are the perfect creatures ofAllaah who enjoy the greatest
faith and insight. They grasp what the Prophet, , told themas if they
witnessed it, but do notover-scrutinize it. It is said that the
example of Abu Bakr As-Siddeeq with the Prophet, , is like that of two
persons who enter a house. One of them watches its details and minute
aspects whereas the other touches what is inside the house without
fully perceiving or comprehending its details, but only knows that it
has great things that his eyes could not have perceived. Both of them
then leave and then the latter asks the former about what he saw
inside the house – and whatever he tells him about it, hebelieves him
due to the proofs that he has witnessed. This is thehighest degree of
As-Siddeeqiyyah (steadfast affirmation of truth) and it is not
farfetched that Allaah, who is theConferrer of Favors, endows a slave
with faith like this, for the bounties of Allaah The Almighty are
beyond count and expectation.
If the owner of such a heart hears verses while he has insight in his
heart, this will add more light to his light. Conversely, a person who
lacks this type of heart but attentively listens and his heart is
witnessing this, will nevertheless receive the reminder. Allaah The
Almighty Says (what means): } And [even] if it is not hit by a
downpour, then a drizzle [is sufficient]. { [Quran 2:265] Similarly,
all acts of goodness may vary in their types and ranks, like a
downpour and adrizzle, and so are their effects and causes. Likewise,
people of Paradise are of types: forerunnerswho are closer to Allaah
The Almighty and companions of the right, and between them are great
degrees of preference.
The Prophet, , Reflected upon the Quran.
Huthayfah said: "I prayed with the Messenger of Allaah one night and
he started recitingSoorat Al-Baqarah. I thought thathe would bow at
the end of one hundred verses, but he continued. I then thought that
hewould perhaps recite the whole Soorah in one Rak'ah, but he
continued. He then started reciting Soorat An-Nisaa', then started
Aal-'Imraan and recited leisurely. When he recited a verse which
referred to the glory of Allaah, he would glorify Him. When he recited
a verse which contained a supplication, he would supplicate. When he
recited a verse that dealt with seeking refuge with Allaah, he would
seek refuge with Him." [Muslim]
The Prophet, , wept when IbnMas'ood recited before him the verse from
Soorat An - Nisaa' (which means): } So how [will it be] when We bring
from every nation a witness and we bring you, [O Muhammad] against
these [people] as a witness? { [Quran 4:41]
Could this have occurred without reflection? The Prophet, , would
invite people to reflect on and understand the meanings of the Quran.
Allaah The Almighty Says (what means): } Indeed, in the creation of
the heavens and the earth and the alternation of the night and the day
are signs for those of understanding. Who remember Allaah while
standing or sitting or [lying] on their sides and give thought to the
creation of the heavens and the earth, [saying], "Our Lord, You did
not create this aimlessly; exalted are You [above such a thing]; then
protect us from the punishment of the Fire." { [Quran 3:190-191] When
this verse was revealed theProphet, , said: "Woe to whoever reads it
without pondering on it."
The Righteous Predecessors' Reflection on the Quran
Ibn 'Abbaas said: "Performingtwo Rak'ahs with reflection is better
than performing prayers all night without heart (reflection)."
Al-Fudhayl said, "The Quran was revealed to be implemented, but people
made its recitation their aim." People asked, "How do we implement the
Quran?" He replied, "By holding its permissible acts to be permissible
and its prohibited acts to be prohibited, abiding by its orders and
abandoning its prohibitions, and reflecting on itswonders."
Some of the righteous predecessors would perform prayers all night,
reciting one verse and reiterating it, pondering its meanings and
reflecting on it. Their aim was not to read the Quran in full, rather
their main concern was to read with reflection and understanding.
Muhammad ibn Ka'b Al-Qurathi said, "I read only Soorat Az-Zalzalah and
Al-Qaari'ah [chapters 99 and 101] during my prayers at night,
repeating and pondering on them, and this is more preferableto me than
reading the whole