How to Benefit from the Quran

Spirituality

Abu Rumaysah Refi Shafi

Aug 08 |11:13

Last Updated on Sat, 13 Aug 2011 13:28

If you truly want to benefit from the Qur’an, your heart must be attentive and alert when reciting it or listening to it. Listen to it carefully with presence of mind, paying attention to it as if Allah Himself was speaking to you directly. Understand that this Qur’an is an address directed to you from Allah, Most High, upon the tongue of His Messenger (SAW).

If you truly want to benefit from the Qur’an, your heart must be attentive and alert when reciting it or listening to it. Listen to it carefully with presence of mind, paying attention to it as if Allah Himself was speaking to you directly. Understand that this Qur’an is an address directed to you from Allah, Most High, upon the tongue of His Messenger (SAW).

Allah, Most High, says,

“Truly there is a reminder in this for anyone who has a heart, or who listens attentively with presence of mind.”^[1]

A deep and lasting impression is dependant upon something that will stimulate a person, a location that can be influenced, his being in the right condition, and removing any barrier that would impede this from happening. This verse mentions of all of these in the most succinct and lucid of ways; clearly articulating the intended meaning.

“Truly there is a reminder in this” refers to the previous verses of this chapter. This, the Qur’an, is the stimulus.

“for anyone who has a heart” refers to the location that can be influenced. The heart referred to here is the living heart: the heart that is aware of Allah. He, Most High, says, “it is simply a reminder and a clear Qur’an so that you may warn those who are truly alive,”^[2] i.e. those whose hearts are alive.

“or who listens attentively,” i.e. directs his faculty of hearing towards it and pays it the utmost attention. This is the condition that must exist for a person to be roused by the words.

“with presence of mind,” i.e. with an alert and present heart, not one that is unmindful and absent. Ibn Qutaybah said, ‘i.e. a person who listens attentively to Allah’s Book with presence of heart and mind, not someone who is unmindful with an absent air.’^[3] This then alludes to the barrier: an unmindful and inattentive heart which does not understand what is being said and, as such, is unable to reflect upon it or direct any conscious thought towards it.

Therefore, if all these things come together, the end-result is obtained: benefiting from the Qur’an and taking heed.

If someone were to ask: if the end-result, the lasting impression, is only attained by the combination of these matters, why then did Allah say “or” in the verse, “or who listens attentively” which implies a choice between one or another option? Surely “and” should have been mentioned in its place?

It is said in reply: this is a good question; “or” has been mentioned by taking into consideration the state of the addressee.

Some people have hearts which are alive, hearts that will readily accept the truth and whose innate nature (fitrah) is intact; if such a person was to reflect in his very heart and turn his mind to it, he would conclude that the Qur’an is authentic and true. His heart would witness what the Qur’an informs it of and the subsequent impression upon it would be light layered on top of the light of its innate nature. This is the description of those about whom it is said, “those who have been given knowledge see that what has been sent down to you from your Lord is the truth.”^[4]

Concerning them, Allah says,

“Allah is the Light of the heavens and the earth. The metaphor of His light is that of a niche in which there is a lamp, the lamp inside a glass, the glass like a brilliant start, lit from a blessed tree, an olive, neither of the east nor the west, its oil all but giving off light even if no fire touches it. Light upon light! Allah guides to His Light whoever He wills, Allah propounds metaphors for mankind and Allah has knowledge of all things.”^[5]

This verse refers to the light of the innate nature covered by the light of revelation; this is the condition of the person who has a living, receiving heart. We have explained this verse, its subtleties and lessons in detail in our book, Ijtima` al-Juyush al-Islamiyyah `ala Ghazw al-Mu`attila wa’l-Jahmiyyah.^[6]

Therefore, the person who has this type of attentive heart receives the meanings of the Qur’an and readily accepts them so much so that it seems as if the words have been inscribed in his heart and he is able to recite them fluidly from memory.

Other people have hearts which fall below the level of those mentioned above; their hearts are not as ready to receive the truth, they are not completely alive, and their innate nature is not as refined. Therefore, they stand in need of a witness who would differentiate the truth from falsehood for them. In order to be guided, such a person must pay the utmost attention to the Qur’an’s words, he must devote his heart to it, ponder it and comprehend its meanings, and only after this will he come to realise that it is true.

The first type of person sees the truth of what he is invited to and informed of with his own eyes. The second type of person has learned that it is the truth, has certainty in it and is satisfied. The first has attained the ranking of beneficence, ihsan and the second has attained the ranking of faith, iman. The first has attained `ilm al-yaqin from which his heart has ascended to the degree of `ayn al-yaqin. The second has acquired that level of unwavering belief which takes him out of the fold of disbelief and into the fold of Islam.^[7]

`Ayn al-Yaqin is of two categories: what is acquired in this world and what is acquired in the Hereafter. In this world it is to the heart what the beheld is to the eye. All the matters of the unseen that the Messengers informed us of will be seen by the eye in the Hereafter and the inner sight in this world; in both cases, this is `ayn al-yaqin.

Notes; This article is excerpt from Ibn al-Qayyims, al-Fawa’id and has been translated by Abu Rumaysah and has been reposted
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[1] Qaf (50): 37

[2] Ya Sin (36): 69-70

[3] Ibn Qutaybah, Gharibu’l-Qur’an, pg. 419

[4] Saba’ (34): 6

[5] al-Nur (24): 35

[6] Ibn al-Qayyim, Ijtima`, pp. 6-12. He also discussed this verse in al-Wabil al-Sayyib, pp. 65-68, I`lam al-Muwaqqi`in, vol. 1, pp. 205-209, al-Sawa`iq al-Mursalah, vol. 3, pg. 851

[7] i.e. he has acquired the station of `ilm al-yaqin

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written by mohammed uzairu, December 22, 2011

May Allah bless you for this post keep up the good work

Titles...
written by Yusuf, August 13, 2011

Assalamu Alaykum,

With all due respect to Abu Rumaysah, is it not a clear exaggeration to give him the title 'Shaikh'? I am sure he too would agree with this.

Such exaggeration only furthers the rampant ignorance and misconception of the status of people and knowledge in the UK. Let's not overstep our boundaries.

WasSalaam

awesome advice
written by motorcyclediary, August 13, 2011

jzk Refi for illuminating this sage advice for us ignorant masses. more please!

...
written by Maimunat Abubakar, June 28, 2011

may Allah(saw) share with us his knowledge and wisdom that we may be able to use the QURAN as due. Ameen

blessed one
written by Noureena, June 17, 2011

Blessed be the person who recites the Quran Shareef and who treasures it in his/her heart and alters his/her actions in order to please Almighty Allah

mr
written by islam, April 30, 2011

Alhamdulillah, an article with perception ! Each paragraph complementing one another, one more verse springs to mind...

'This (Qur'ân) is a clear insight and evidence for mankind, and a guidance and a mercy for people who have Faith with certainty' (Jathiya 45:20)