| Contemplation Of The Quran Its Effect Regarding Purification Of The Soul |
| muhammad băzmül |
| 90 |
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Contemplation of the Quran its effect regarding purification of the soul by shaykh muhammad băzmül – Book Sample
Contemplation of the Quran its effect regarding purification of the soul
THE PILLARS OF CONTEMPLATION
From what has preceded, it is clear that contemplation (at-tad abbur) must have pillars, and they are:
- Thinking about and understanding what Allah mentioned in His Book, considering the consequences of the affairs that Allah mentioned, and considering and acting on the admonition by way of that, so that knowledge of the ruling of the observed can be reached from that which is unobserved, so we may attain, by way of that, imdn in the heart and belief, knowledge, and magnification of Allah’s command.
- Attainment of the effects of imdn on the limbs. Without that effect, optimal contemplation of the Qur’an will never happen. The objective is not merely to read the Noble Qur’an; though there is a lot of good in that, it is not the optimal contemplation that is sought from the Muslim.
This is shown in the Prophetic narration that comes from the Messenger of Allah which is reported by al-Bukhari and Muslim in their authentic collections on the authority of Abu Müsä al-Ashari it, in which the Prophet said:
,
مثل المؤمن الذي يقرأ القرآن كمثل الأترجة، ريحها طيب وطعمها طيب، ومثل المؤمن الذي لا يقرأ القرآن كمثل التمرة، لا لها وطعمها حلو. ومثل المنافق الذي يقرأ القرآن مثل الريحانة ريحها طيب وطعهما مر. ومثل المنافق الذي لا يقرأ القرآن كمثل الحنظلة ، ليس لها ريح وطعمها مره
The example of a believer who recites the Qur’an is like that of a citron: it has a pleasant smell and a sweet taste. The example of a believer who does not recite the Qur’ān is like that of a date: it has no smell, though its taste is sweet. The example of a
hypocrite who recites the Qur’an is like that of a sweet-smelling flower: it has fragrance but tastes bitter. The example of a hypocrite who does not read the Qur’an is like a wild gourd: it has a bitter taste and no smell.
Abul-Fadl ar-Rāzi also reported this in his book Fada’il al-Qur’an (p. 16) (with the addition] “The example of a believer who recites the Qur’an and acts on it is like that of a citron: it has a pleasant smell and a sweet taste.”
So (with him there is the additional wording) and acts on it,” and it is contained in the meaning of the hadith.
At-Tabarani reported in Al-Mujam al-Kabir, on the authority of al-Qasim, that ‘Abdullah said: “The example of the one who recites the Qur’an and does not act on it is like that of a sweet-smelling flowers it has a pleasant smell bur no flavor.
And the example of the one who acts on the Qur’an but doesn’t recite it is like that of a date: its caste is sweet, though it has no smell. The example of the one who learns the Qur’an
and teaches it is like that of the citron: its taste is sweet and its smell is pleasant. And the example of the one who doesn’t read the Qur’an and does not act on it is like that of the will gourd:
it has a bad taste and a bad smell.”
THE OBJECTIVES OF THE QUR’AN & CONTEMPLATING THEM
Contemplation of the Noble Qur’an includes consideration of the Quranic objectives, as it is a book of guidance and wonder.
It contains the happiness of mankind in this life and the next. The Great Qur’an revolves around three foundational issues.
They are:
- Confirmation of at-tawhid (Islamic monotheism) and the affairs of creed.
- Confirmation of the rulings of the Islamic legislation: the halal and harām, the commands, and prohibitions.
- Mentioning the stories of the prophets and previous nations, and news of the disbelievers and idolaters and their treatment of the Messenger of the Lord of creation.
The Muslim understands these large objectives in his reading of the Great Quran; he benefits from that which is in it through consideration, thought, and acceptance of the admonition.
This is a secret that seals many of the verses through the benefits derived from the demand for thought, guidance, lesson, admonition, and returning to what is correct.
So from thar–in regard to that which pertains to the rulings and clarification of the halal and Marimis:
The saying of the Most High:
( أحل لكم ليلة الصيام الرفث إلى نسائكم
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