Rewards ,Benefits and Virtues of Quran and Its Recitation

Quran is the book of guidance for a Muslim’s life. This article is a collection of Quranic verses, Ahadeeth (Prophet’s Saying) and sayings of the salaf (pious people that followed the prophet) on the majesty of Quran, the great virtues for reading and following it.

Watch the following presentation and continue to read the article below:

1. Quran on Quran

To begin with, there are many verses in the Quran itself that underscore the majesty of Allah’s verses and the Quran itself –

Allah says (interpretation of the meaning):

Say: ‘If the mankind and the jinn were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another’”[Quran Al-Israa’ 17:88]

Had We sent down this Quran on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect. [Quran Al-Hashr 59:21]

“This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqoon [the pious] [Quran Al-Baqarah 2:2]

2. The Rewards of Reciting Quran in Qiyaam Al-Layl (Night prayers before Fajr)

We all know from the Quran and the Ahadeeth about the countless rewards and benefits of praying and reciting Quran during the nightly prayers (last one third of the night)

As is stated in the hadeeth narrated by ‘Abd-Allah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with them both), in which the Prophet (peace and blessings of Allah be upon him) said:

Whoever recites ten aayaat (verses) in qiyaam will not be recorded as one of the forgetful. Whoever recites a hundred aayaat (verses) in qiyaam will be recorded as one of the devout, and whoever prays a thousand aayaat (verses) in qiyaam will be recorded as one of the muqantareen (those who pile up good deeds).” (Reported by Abu Dawood and Ibn Hibbaan. It is a hasan report. Saheeh al-Targheeb, 635).

Imaam al-Bukhaari used to pray qiyaam and tahajjud at night until the time of suhoor, and he would read between a half and a third of the Quran, and complete it at suhoor every third night.

3. Reciting Quran in Ramadan

Quran has even more of an important significance in the month of Ramadan, the month of fasting.

Allah says (interpretation of the meaning):

The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong) [Quran al-Baqarah 2:185]

Jibreel used to come to the Prophet (peace and blessings of Allah be upon him) every night in Ramadaan, and study the Quran with him. Narrated by al-Bukhaari, 5; Muslim, 4268.

Hence the salaf used to read Quran a great deal during Ramadan, following the example of the Prophet (peace and blessings of Allah be upon him). Qataadah (may Allah have mercy on him) used to complete the Quran every seven nights all the time, and every three nights in Ramadaan, and every two nights during the last ten days of Ramadaan.

Ibraaheem al-Nakha’i used to complete the Quran in Ramadaan every three nights, and in the last ten days every two nights.

4. General Rewards of Reciting Quran

The rewards of reciting the Quran are many. An authentic hadith in At-Tirmithee states:

Whoever reads a letter from the Book of Allah, he will have a reward. And that reward will be multiplied by ten. I am not saying that “Alif, Laam, Meem” is a letter, rather I am saying that “Alif” is a letter, “laam” is a letter and “meem” is a letter.” So increase your recitation of the Qur’an to gain these merits, and to gain the following merit as well.

In another hadeeth, ‘Aa’ishah, may Allah be pleased with her, relates that the Prophet (sallAllahu ‘alaihi wa sallam) said:

Verily the one who recites the Qur’an beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then he will have TWICE that reward.” [Al-Bukhari and Muslim]

This hadith proves that people who are not well versed in the Arabic languge or have other difficulties in reciting the Quran, get even a higher reward for reciting the Quran in Arabic for their extra effort.

5. Quran as intercessor in the day of judgment

The Prophet said:

The Qur’an is an intercessor, something given permission to intercede, and it is rightfully believed in. Whoever puts it in front of him, it will lead him to Paradise; whoever puts it behind him, it will steer him to the Hellfire.” [An authentic hadith found in At-Tabaraanee, on the authority of ‘Abdullaah ibn Mas’ood]

6. Benefits of reciting certain Quranic surahs (chapters)

The following are authentic Ahadeeth regarding the benefits of certain Soorahs.

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said:

There is a soorah of the Quran containing thirty verses which have interceded for a man until he was forgiven. It is the soorah Tabaarak alladhi bi yadihi’l-mulk. Narrated by al-Tirmidhi, 2891; Ahmad, 7634; Abu Dawood, 1400; Ibn Maajah, 3786. This hadeeth was classed as hasan by al-Tirmidhi and by al-Albaani in Saheeh al-Tirmidhi, 3/6.

Regarding the healing power of The Soorat al-Faatihah

It was narrated that Abu Sa’eed (may Allah be pleased with him) said: “A group of the companions of the Prophet (peace and blessings of Allah be upon him) set out on a journey and traveled until they stopped in (the land of) one of the Arab tribes. They asked them for hospitality but they refused to welcome them. The chief of that tribe was stung by a scorpion and they tried everything but nothing helped them. Some of them said, ‘Why don’t you go to those people who are camped (near us), maybe you will find something with them.’ So they went to them and said, ‘O people, our chief has been stung by a scorpion and we have tried everything but nothing helped him. Can any of you do anything?’ One of them said, ‘Yes, by Allah, I will recite ruqyah for him, but by Allah we asked you for hospitality and you did not welcome us, so I will not recite ruqyah for you until you give us something in return.’ Then they agreed upon a flock of sheep.’ Then he went and spat drily and recited over him Al-hamdu Lillaahi Rabb il-‘Aalameen [Soorat al-Faatihah]. (The chief) got up as if he was released from a chain and started walking, and there were no signs of sickness on him. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the ruqyah said, ‘Do not divide them until we go to the Prophet (peace and blessings of Allah be upon him) and tell him what happened, then wait and see what he tells us to do.’ So they went to the Messenger of Allah (peace and blessings of Allah be upon him) and told him what had happened. The Messenger of Allah (peace and blessings of Allah be upon him) asked, ‘How did you know that it (al-Faatihah) is a ruqyah?’ Then he added, ‘You have done the right thing. Share out (the flock of sheep) and give me a share too.’ And the Messenger of Allah (peace and blessings of Allah be upon him) smiled.” Narrated by al-Bukhaari, 2156; Muslim, 2201

A note about certain fabricated Ahadeeths narrating the benefits of some Quran Soorahs

Although there are authentic Ahadeeth regarding the rewards and benefits of reciting certain Quranic Soorahs, unfortunately there are even more fabricated Ahadeeth that highlight the benefits of other Soorahs. Therefore, not all Ahadeeth highlighting the benefits of reciting all Soorahs are authentic, even though some of those Ahadeeth mention a chain of narrators. Many scholars have proven the weakness of the narration chain of those Ahadeeth. As quoted atislam-qa.com, “Many ahaadeeth were fabricated about the virtues of various soorahs of the Quran. Their fabricators’ intention was to encourage people to read Quran and devote themselves to that, and they claimed that they were doing good thereby. But their intentions were misguided because that is undoubtedly subject to the stern warning contained in the words of the Prophet (peace and blessings of Allah be upon him): “Whoever tells a lie about me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari, 10; Muslim, 4. It makes no difference whether the lie is intended for good or for evil.”

7. A Muslim’s Status is Raised by the Quran

A Musilm’s status is raised by the Quran – the more he recites, follows its commandments and makes Quran part of his or her life, the more Allah will elevate his or her status in this life and hereafter.

Saheeh Muslim mentions a story where some men came to question Umar ibn Al-Khattaab during his khilaafah about the leadership of Makkah, they asked, “Who do you use to govern Makkah?” He said, “Ibn Abzaa.” They asked, “And who is Ibn Abzaa?” Umar replied, “A freed slave from those we freed.” They remarked, “You left a freed slave in charge of the people of the Valley (the noble tribes of the Quraysh)!?!?” So he answered them, “Verily he is a reader of the Book of Allah and is knowledgeable about the obligations of the Muslims. Haven’t you heard the statement of your Messenger: “Verily Allah raises some people by this Book and lowers others by it.”

‘Uthmaan, may Allah be pleased with him, said that the Prophet (sallAllahu ‘alaihi wa sallam) said:

The best of you are the ones who learn the Qur’an and teach it to others” [Al-Bukhari]

Narrated Aisha: The Prophet said,

Such a person who recites the Quran and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Quran by heart, and recites it with great difficulty, will have a double reward.” (book #60, Hadith #459)

8. Healing Power of The Quran

Allah says (interpretation of the meaning):

And We send down of the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zaalimoon (polytheists and wrongdoers) nothing but loss” [Quran Al-Isra’ 17:82]

Ibn al-Qayyim (may Allah have mercy on him) said:

We and others have tried this on many occasions and we have seen that it works in ways that physical remedies do not. Indeed we now regard physical medicine as the doctors regard folk medicine. This is in accordance with the law of divine wisdom, not contrary to it, but the causes of healing are many and varied. When the heart is in contact with the Lord of the Worlds, the Creator of the disease and the remedy, the Controller of nature Who directs it as He wills, he has other remedies apart from the remedies that are sought by the heart that is far away from Him and that turns away from Him. It is known that when a person’s spirits are high and his body is in good shape, they cooperate in warding off disease and suppressing it, so if a person is in high spirits and physical good shape, finds comfort in being close to his Creator, loving Him, enjoying remembrance of Him (dhikr), devoting all his strength and power for His sake and focusing on Him, seeking His help, putting his trust in Him, how can anyone deny that this is the greatest medicine or that this spiritual power gives him the means to ward off pain and defeat it completely? No one would deny this but the most ignorant of people, those who are furthest away from Allah and the most hard-hearted and unaware of human nature.

It is well known in the Shareeah regarding the use of Ruqyah for physical and spiritual healing. “Ruqyah” is an incantation or prayer for healing – usually from the Quran or Dua prescribed by the Prophet (SAWS). Ruqyah is one of the greatest remedies that the believer should use regularly. The greatest of Ruqyah are Soorah al-Faatihah and al-Mi’wadhatayn ( the last two surahs of the Quran – Surah Al-Falaq and Surah Al-nas). There is nothing wrong with the Muslim reciting ruqyah for himself. That is permissible; indeed it is a good Sunnah, for the Messenger (peace and blessings of Allah be upon him) recited ruqyah for himself, and some of his companions recited ruqyah for themselves. (islam-qa.com)

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).” Narrated by al-Bukhaari, 4728; Muslim, 2192 (al-Mi’wadhatayn are the last two surahs of the Quran – Surah Al-Falaq and Surah Al-nas)

9. Virtues of reciting the Quran

Narrated Abu Musa: The Prophet said,

The example of a believer who recites the Qur’an is that of a citron (a citrus fruit) which is good in taste and good in smell. And the believer who does not recite the quran is like a date which has a good taste but no smell. And the example of an impious person who recites the Qur’an is that of Ar-Rihana (an aromatic plant) which smells good but is bitter in taste. And the example of an impious person who does not recite the quran is that of a colocynth which is bitter in taste and has no smell.” (Book #93, Hadith # 649)

10. Dispelling worries and regret

Ibn al-Qayyim summed fifteen ways through which Allah may dispel worries and regret. In describing one of the ways, he mentions (ref:http://www.islam-qa.com/en/ref/22704/healing)

Letting one’s heart wander in the garden of the Quran, seeking consolation in it from every calamity, seeking healing in it from all diseases of the heart, so that it will bring comfort to his grief and healing for his worries and distress.

One of the means of treating them is mentioned in the saheeh hadeeth from Ibn Mas’ood (may Allah be pleased with him):

There is no-one who is afflicted by distress and grief, and says: (O Allah, I am Your slave, son of Your slave, son of Your maidservant; my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You have named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You, that You make the Quran the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety),’ but Allah will take away his distress and grief, and replace it with joy.” This is one of the remedies prescribed in sharee’ah. (The original Dua in Arabic is: ‘Allahumma inni ‘abduka ibn ‘abdika ibn amatija naasyati bi yadika, maada fiyya hukmuka, ‘adlun fiyya qadaa’uka. As’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghayb ‘indaka an taj’al al-Qurana rabee’ qalbi wa noor sadri wa jalaa’ huzni wa dhihaab hammi

Allah says (interpretation of the meaning):

Those who believe [in the Oneness of Allah Islamic Monotheism], and whose hearts find rest in the remembrance of Allah, verily, in the remembrance of f Allah do hearts find rest.   (Qur ‘an 13: 28)

References: 1) Islam-qa.com  (2) islamonline.net  (3) Quran    (4) Ahadeeth of the prophet  (5) searchtruth.com

What Is JIHAD ?

The Literal Definition Of Jihad 

The word Jihad is derived from the word ‘Juhd’, which means “To Make Substantial Effort.” Jihad itself has been defined in the Arabic dictionary as: “To make the utmost effort to attain something beloved or to save oneself from something disliked.” 

The Explanation Of Jihad In Shari Terms 

The Scholars of Fiqh (jurisprudence) have agreed that Jihad in Shari terms means: “To fight in the path of Allah or anything aiding this course.” A more detailed understanding of the term Jihad has been explained by the four major Schools of Fiqh as follows: 

Hanafi Fiqh 

a) Jihad means to be involved in fighting in the path of Allah by one’s life, wealth, and speech. (al-Badai us-Sanai) 

b) It is further explained to call the unbelievers towards the true 
Religion of Islam and to fight against them, if they are unwilling to accept this true Religion. (Fathul Qadeer) 

Maliki Fiqh 

a) The Muslims are to with the Kuffar (disbelievers) to advance Allah’s Religion. (Hashiyatul Adwi/Ash Sharhus Sagir) 

Shafi’ee Fiqh 

a) The meaning of Jihad in Shari terms is to make utmost effort 
infighting in the path of Allah. (Fathul Bari) 

Hanbali Fiqh 

a) Jihad means to fight against the unbelievers. (Matalibe Ulin Nuha) 


The Ruling Of Jihad 
Imam Saraksi states: “Jihad is obligatory and commanded by Allah. Any person who denies Jihad is a kaafir (disbeliever) and people who doubt the obligation of Jihad have gone astray.” (Fathul Qadeer, V.5, p191) 

Sahibul Ikhtiyar states: “Jihad is an ordained obligation (Fareedah). One who denies it, is a Kafir. The obligation of Jihad 
has been clearly substantiated in the Quran and Sunnah and by the Consensus of the Ummah (ijma’).” (Fathul Qadeer V.5, p191) 

Different Types Of Jihad 

There are two types of Jihad against the Kuffar: 

1- Offensive Jihad 
2- Defensive Jihad 

1- Offensive Jihad is when the Muslims launch an offensive attack. If this attack is on the Kuffar who have previously received the message of Islam, then to call them towards Islam before commencement of the attack is considered preferable. If the message of Islam has not reached them, then the kuffar will be invited towards Islam. If threy reject this true faith, then they will have to pay Jizyah (Kufr Tax). If they refuse to submit to the payment of Jizyah then the Muslims are to fight against them. 

With this type of Jihad the Kuffar who plot against the Muslims are repelled and their hearts are filled with fear, so that they do not succeed in their plans. The offensive Jihad is Fardh Kifayah (collective duty) the purpose of which is to ensure the Kuffar remains terrorized and away from mischief, thereby, allowing the message of Islam to be conveyed without any obstructions. 

If one group of Muslims fulfil this obligation then it will be sufficient on behalf of all Muslims, but if there are no Muslims fulfilling this obligation then everyone is considered sinful. 

It is stated in Fatawa Shami: “It is required of the Imam (leader) of the Muslims to dispatch the army routinely once or twice a year towards the kufr countries. It is also the duty of the Muslim public to assist the Imam in this noble cause. If the Imam does not send an army, then he will be considered sinful." 

The majority of Jihad undertaken at the time of our Prophet Muhammad (salallahu ‘alayhi wasallam) was within the category of offensive Jihad. 

The Quran has called upon the Muslims to undertake the offensive Jihad and when this obligation is satisfactorily fulfilled there would be no apparent need for the Defensive Jihad. When Muslims neglect this important obligation then they are subjected to the defensive Jihad and this has become, with regret, widely common in our time. 

2 - Defensive Jihad is when the Kuffar enemy attacks, the Muslims, forcing them into a defensive position. This is one of the most important obligations upon the Muslims. In researching and studying the Jihad work of our predecessors, we understand that Jihad is considered Fard Ayn (individual obligatory duty) under the following conditions: 

a- When the unbelievers attack upon a Country or City belonging to the Muslims or if they gain control of a Muslim Country. 

b- When the unbelievers take Muslim captives. 

c- When a Muslim woman is held by the Kuffar, to ensure her freedom is fardh upon the whole Muslim Ummah. 

d- When the Imam (leader) of the Muslims orders the Muslims to go for Jihad. 

e- When the Kuffar and Muslims face each other in the battlefield and the battle takes place. 

The explanation of Fard Ayn is that every person will go for Jihad to such an extent that the son will march forth without the permission of his father, the wife without the permission of her husband, the debtor without the permission of the creditor. 

The Jihad becomes fardh, firstly upon all the Muslim in the area being attacked. If the Muslims are not sufficient, or they do not fulfil this Jihad, then it is obligatory upon the Muslims in the next town or country to assist. If they too are not sufficient, then it will be Fard upon the next country until the Fard extends from the East to the West. 

In discussing the issue of Defensive Jihad, Imam ibn Taymiyyah (rahmatullahi alaih) writes: “The Defensive Jihad means to fight to defend our Religion and our honour, it is the most important obligation. There is no obligation after Iman (faith) considered more necessary to implement than the fighting against an enemy who has attacked to corrupt our world and our Hereafter. There is no condition for this Jihad, not even the necessities to travel or wealth, infact every individual will confront the enemy according to his ability.” 

We also understand from the writings of our scholars that Jihad does not only become Fard Ayn when the enemy attacks, but also when the enemy is at a distance of a Shari journey (48 miles). (Nihayatul Muhtaj, V.8, p58) 
(Maulana Muhammad Masood Azhar, The Virtues Of Jihad) 

40 Ahadees

Complied by Mufti Ahmadul Qaderi Misbahi, USA

The Prophet Peace be Upon Him said, Whoever memorized Forty Ahadis about the Deen to relate to my Ummah, Allah (on the Day of Judgement) will raise him as a Faiqh and I will intercede for him on the Day of Jundgement and will be a witness on his behalf. (Mishkat)

1) Before speaking the salaam should be said. (Tirmizi)
2) Spread the salaam amongst yourselves. (Muslims, Tirmizi, Ibn-e-Majah, Ahmad bin Hanmbal)
3) Whoever sends one durood upon me, Allah sends ten blessings (durood) upon him. (Tirmizi, Abu Dawood, Mishkat)
4) My intercession is for the big sinners in my Ummah. (Tirmizi, Abu Dawood, Mishkat)
5) Fast after sighting the moon (for the month of Ramadan) and do iftar (Eid) after the moon-sighting. (Bukhari and Muslim)
6) Cleanliness is a part of the Faith. (Tirmizi)
7) Duaa is the kernel of ibadat. (Tirmizi)
8) Actions depend on their intention. (Bukhari and Muslim)
9) A muslim is he from whose tongue and hands a Muslim is safe. (Bukhari and Muslim)
10) The best of you is the one who learned and taught the Quran. (Bukhari, Muslim, Ibn-e-Majah, and Darmi)
11) Modesty is a part of faith. (Muslim)
12) When Allah intends good for someone he makes them a Faqih. (Bukhari, Muslim, and Mishkat)
13) Be quiet, when the Imam does the qirat (recitation of the Holy Quran). (Musnad-e-Imam-e-Azam)
14) (In Salah) whoever has an Imam, the qirat of the Imam is the qirat of the Muqtadee (it is sufficient for the Muqtadee). (Musnad-e-Imam-e-Azam, Ibn-e-Majah)
15) Visit the graves because they remind one of the Akhirah. (Muslim, Tirmizi, Ibn-e-Majah, Nisaee)
16) A Muslim is a brother of a Muslim. (Bukhari, Muslim, Tirmizi, and Ibn-e-Majah)
17) To learn the Knowledge of the Deen is fard upon every Muslim man and woman. (Ibn-e-Majah)
18) Salah is a pillar of the Deen. (Tabrani)
19) Whoever is deprived of tenderness (unto others) is depreived of good. (Muslim)
20) Relate on my behalf even if it is an Ayah. (Bukhari)
21) Whoever remains quiet attains salvation. (Tirmizi)
22) The punishment of the Grave is Haq (the Truth). (Ahmad bin Hanmbal)
23) The influence of the gaze is Haq [the Truth]. (Bukhari, Muslim, Tirmizi, Abu Dawood, and Ahamd bin Hanbal)
24) Religion is the name of well-wishing. (Bukhari)
25) Announce your Nikkah (marriage). (Tirmizi, Ibn-e-Majah, Ahmad Bin Hanmbal)
26) Nikkah [marriage] is my Sunnat. (Ibn-e-Majah)
27) Whoever turns from my sunnah is not from me. (Bukhari, Muslim, Nisaee)
28) The one who guides [others] towards good deeds is like the one who [acutally] does them. (Jamus Sageer)
29) Duaa rids calamity.
30) I distribute (to people) and Allah gives. (Bukhari, Muslim, and Mishkat)
31) To be ashamed (of sins) is repentence. (Ibn-e-Majah, Ahmed bin Hanmbal, and Fatawa-e-Razaviyah)
32) It is because of those Awliya (Friends) of Allah that it rains and it is because of them that Rizq (sustenance) is given.
33) He who deos not have mercy, recives no mercy upon himself. (Bukhari, Muslim, Tirmizi, Abu Dawood, Ahmad bin Hunmbal)
34) Undoubtedly, the Holy Prophet read 20 rakats (cycles of prayer), not including Witr. (Tabrani, Bahiqi)
35) It is enough for a person to be a liar if he narrates (tells) everything he hears (without proper investigation). (Muslim)
36) Fasting is a shield (from sins). (Tirmizi, Nisaee)
37) This (Qurbani) is the sunnat of your father, Ibraheem (Alahis Salaam).
38) Undoubtedly, Allah has made it haraam for the earth to eat the bodies of the Prophets therefore Allah's Prophets are alive and they are given Rizq (sustenance). (Ibn-e-Majah, Mishkat)
39) The best sadqa is that a muslim man learns knowlege [of the Deen] and then teaches it to his Muslim brothers. (Ibn-e-Majah)
40) Whoever innovates a good way in Islam, he will recieve the reward for it and the reward for those who act upon it, while the reward of those who do act upon it will not decrease. (Muslim, Nisaee, Ahmad Bin Hanmbal)