💎Ibn al Qayyim (d. 751 AH) commented on the dialogue between the Hoopoe (Hudhud) and Sulayman عليه السلام [in Shifā’ al ‘Alīl]:

"وهذا الهدهد من أهدى الحيوان وأبصره بمواضع الماء تحت الأرض لا يراه غيره ومن هدايته ما حكاه الله عنه في كتابه أن قال لنبي الله سليمان وقد فقده وتوعده فلما جاءه بدره بالعذر قبل أن ينذره سليمان بالعقوبة وخاطبه خطابا هيجه به على الإصغاء إليه والقبول منه فقال أحطت بما لم تحط به وفي ضمن هذا أني أتيتك بأمر قد عرفته حق المعرفة بحيث أحطت به وهو خبر عظيم له شأن فلذلك قال ﴿وجئتك من سبإ بنبإ يقين﴾

“And this Hoopoe is among the most guided of animals and the keenest in locating underground water unseen by others. From its guidance, Allah recounted in His Book that it said to His Prophet Sulayman—after Sulayman did not find it and threatened to punish it—when it returned, it promptly offered an excuse before Sulayman could warn it of punishment. It spoke to Sulayman in a way that incited him to listen and accept its words, saying, "I have comprehended what you have not, and in this regard, I have come to you with a matter that is well acknowledged, so well that I have fully grasped it, and it is a significant matter of great importance." Therefore, it said, "I have come to you from Saba with certain news."

والنبأ هو الخبر الذي له شأن والنفوس متطلعة إلى معرفته ثم وصفه بأنه نبأ يقين لا شك فيه ولا ريب فهذه مقدمة بين يدي إخباره لنبي الله بذلك النبأ استفرغت قلب المخبر لتلقي الخبر وأوجبت له التشوف التام إلى سماعه ومعرفته وهذا نوع من براعة الاستهلال وخطاب التهييج

The news is a report of great importance, eagerly awaited by the souls. It described it as certain news, with no doubt or ambiguity. This introduction before delivering the news to Sulayman captivated the heart of the recipient to receive and fully yearn to hear and understand the news. This is a form of skillful introduction and excitement inciting speech.

ثم كشف عن حقيقة الخبر كشفا مؤكدا بأدلة التأكيد فقال إني وجدت امرأة تملكهم ثم أخبر عن شأن تلك الملكة وأنها من أجل الملوك بحيث أوتيت من كل شيء يصلح أن تؤتاه الملوك

🔘Then it revealed the truth of the news, substantiated with articles of emphasis, saying, "Indeed, I found a woman ruling over them." Then it spoke of the queen's status, that she was among the noblest of monarchs, endowed with everything befitting of monarchs.

ثم زاد في تعظيم شأنها بذكر عرشها التي تجلس عليه وأنه عرش عظيم

🔘It then further magnified her status by mentioning her throne, upon which she sits, stating that it was a grand throne.

ثم أخبره بما يدعوهم إلى قصدهم وغزوهم في عقر دارهم بعد دعوتهم إلى الله فقال: ﴿وَجَدْتُها وقَوْمَها يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ﴾

🔘Then it informed him of what called them to pursue and invade them in their homeland after first inviting them to Allah, saying, "I found her and her people prostrating to the sun instead of Allah."

وحذف أداة العطف من هذه الجملة وأتى بها مستقلة غير معطوفة على ما قبلها إيذانا بأنها هي المقصودة وما قبلها توطئة لها

The conjunction was omitted from this sentence, making it stand alone, not connected to what preceded it, indicating that it was the main point, with the preceding as its introduction.

ثم أخبر عن المغوي لهم الحامل لهم على ذلك وهو تزيين الشيطان لهم أعمالهم حتى صدهم عن السبيل المستقيم وهو السجود لله وحده

🔘Then it spoke about what misled them, leading them astray—how Satan adorned their deeds for them, thus diverting them from the straight path of prostrating only to Allah.

ثم أخبر أن ذلك الصد حال بينهم وبين الهداية والسجود لله الذي لا ينبغي السجود إلا له

🔘Then it informed that this diversion hindered them from guidance and prostrating to Allah, to whom prostration is due alone.

ثم ذكر من أفعاله سبحانه إخراج الخبء في السماوات والأرض وهو المخبوء فيهما من المطر والنبات والمعادن وأنواع ما ينزل من السماء وما يخرج من الأرض

🔘Then it mentioned, from His actions (سبحانه) the extraction of hidden things in the heavens and the earth, which are the hidden rain, plants, metals, and various things that descend from the sky and emerge from the earth.

💎Ibn al Qayyim concludes his thought-provoking commentary on the Hoopoe’s eloquence, saying:

"وفي ذكر الهدهد هذا الشأن من أفعال الرب تعالى بخصوصه إشعار بما خصه الله به من إخراج الماء المخبوء تحت الأرض".

In the Hoopoe’s mention of this matter as being from Allah’s doings for it, it indicated what Allah specifically endowed it with: the extraction of water hidden under the ground.”

💎Contemplation Principle: Underlying Morals & Characteristics are Deduced from the Statements & Actions of the Righteous & the Wicked

Imam Al-Sa’dī (d. 1376 AH رحمه الله) said [in Al Qawā’id al Hisān]:

“من قواعد القرآن أنه يستدل بالأقوال والأفعال على ما صدرت عنه من الأخلاق والصفات

“One of the principles of the Quran is that it uses sayings and actions to indicate the morals and characteristics they emanate from.

وهذه قاعدة جليلة، فإن أكثر الناس يقصر نظره على نفس اللفظ الدال على ذلك القول أو الفعل من دون أن يفكر في أصله وقاعدته التي أوجبت صدور ذلك الفعل والقول،

This is a significant principle, as most people only focus on the literal expression that signifies that saying or action, without considering its foundation and the principle that necessitated its occurrence.

والفطن اللبيب ينظر إلى الأمرين، ويعرف أن هذا لازم لهذا
، وهذا ملازم لهذا، وقد تقدم ما يقارب هذا المعنى الجليل، ولكن لشدة الحاجة إليه أوردناه على أسلوب آخر،

The perceptive and intelligent individual looks at both aspects and understands that one is inherent to the other, and this association is reciprocal. This noble meaning has been addressed before, but due to its importance, it is presented here in a different manner.

فمن ذلك أن قوله عن عباد الرحمن أنهم { يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (63) }
الفرقان: ٦٣.

🔘For instance, the statement about the servants of the Merciful, that they "walk on the earth easily and when the ignorant address them, they say, 'Peace,'" (Al Furqān: 63)

وذلك صادر عن وقارهم، وسكينتهم، وخشوعهم، وعن حلمهم الواسع، وخُلقهم الكامل، وتنزيههم لأنفسهم عن مقابلة الجاهلين.

This emanates from their dignity, tranquility, devotion, vast forbearance, perfect character, and their purifying themselves from engaging with the ignorant.

ومثل قوله: { وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ (17) } النمل: ١٧
. يدل مع ذلك على حسن إدارة المُلك، وكمال السياسة، وحسن النظام.

🔘Similarly, the statement, "And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [all] set in battle order" (Al-Naml: 17), indicates good governance, perfect policy, and orderly management.

وقوله تعالى: { وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ (55) } القصص: ٥٥
. يدل على حُسن الخُلق، ونزاهة النفس عن الأخلاق الرذيلة، وعلى سعة عقولهم، وقوة حلمهم واحتمالهم.

🔘And the statement of Allah, "And when they hear vain talk, they turn away from it and say, 'To us our deeds, and to you yours; peace be upon you. We seek not the ignorant.'" (Al Qasas: 55), signifies good character, purity of the soul from vile ethics, and reflects their broad-mindedness, strength of patience, and tolerance.

ومثل الإخبار عن أهل الجاهلية بتقتيل أولادهم خشية الفقر، أو من الإملاق، يدل على شدة هلعهم، وسوء ظنهم بربهم، وعدم ثقتهم بكفايته.

🔘Another example is what is reported about the people of ignorance who killed their children out of fear of poverty or destitution; this illustrates their extreme panic and their mistrust of their Lord, and their lack of confidence in His sufficing them.

وكذلك قوله عن أعداء رسوله: { وَقَالُوا إِن نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا }. يدل على سوء ظنهم بالله، وأن الله لا ينصر دينه، ولا يتم كلمته.

🔘Similarly, the statement about the enemies of His Messenger: "And they say, 'If we follow the guidance along with you, we will be snatched away from our land'" shows their mistrust in Allah, believing that Allah does not support His religion or fulfill His ordained word.

وأمثلة هذا الأصل كثيرة واضحة لكل صاحب فكرة حسنة".

There are many other clear examples of this principle for everyone who possesses sound reasoning.”

💎Quality Recitation with Reflection or Reciting More?

🖊️Ibn Al-Qayyim (d. 751 AH رحمه الله) said [in Zad Al-Ma'ad]:
"قال بعض السلف: نزل القرآن ليعمل به، فاتَخذوا تلاوته عملاً، ولهذا كان أهل القرآن هم العاملون به، والعاملون بما فيه، وإن لم يحفظوه عن ظهر قلب، وأما من حفظه ولم يفهمه ولم يعمل بما فيه، فليس من أهله وإن أقام حروفه إقامة السهم

“It was mentioned by some of the predecessors: The Quran was revealed to be acted upon, thus they took its recitation as an act of worship. Therefore, the people of the Quran are those who act upon it and implement its teachings, even if they have not memorized it by heart. As for those who have memorized it but do not understand it or act according to it, they are not truly among its people, even if they can recite its letters as straight as an arrow.

قالوا: ولأنَّ الإيمان أفضل الأعمال، وفهم القرآن وتدبُّره هو الذي يثمر الإيمان. وأما مجرَّد التلاوة من غير فهم ولا تدبُّر، فيفعلها البَرّ والفاجر، والمؤمن والمنافق، كما قال النبي صلى الله عليه وسلم: «ومثل المنافق الذي يقرأ القرآن كمثل الريحانة: ريحها طيِّبٌ وطعمها مرٌّ».

They said: Because faith is the best of deeds, and understanding the Quran and contemplating it is what yields faith. However, mere recitation without understanding or contemplation can be done by the righteous and the wicked, the believer and the hypocrite, as the Prophet (ﷺ) said: "The example of the hypocrite who recites the Quran is like basil: its fragrance is pleasant, but its taste is bitter.”

والناس في هذا أربع طبقات: أهل القرآن والإيمان، وهم أفضل الناس. الثانية: مَن عَدِم القرآنَ والإيمانَ. الثالثة: من أوتي قرآنًا ولم يُؤتَ إيمانًا، الرابعة: من أوتي إيمانًا ولم يُؤتَ القرآن.

🔘People are of four levels in this regard: (1.) The people of the Quran and faith, who are the best of people. The second: those who lack both the Quran and faith. The third: those who are given the Quran but not faith. The fourth: those who are given faith but not the Quran.

قالوا: فكما أنَّ من أوتي إيمانًا بلا قرآن أفضل ممن أوتي قرآنًا بلا إيمان، فكذلك من أوتي تدبرًا وفهمًا في التلاوة أفضل ممَّن أوتي كثرةَ قراءةٍ وسرعتَها بلا تدبُّر.

They said: Just as the one who is given faith without the Quran is better than the one given the Quran without faith, so too is the one given contemplation and understanding in recitation better than the one given much reading and speed without contemplation.

قالوا: وهذا هدي النبي صلى الله عليه وسلم، فإنه كان يرتِّل السورة حتى تكون أطول من أطول منها، وقام بآيةٍ حتى الصباح

They said: And this is the guidance of the Prophet (ﷺ) for he used to recite the surah in such a way that it would seem longer than it was, and he would stand in night-prayer with a single verse until morning.

والصواب في المسألة أن يقال: إنَّ ثواب قراءة الترتيل والتدبُّر أجلُّ وأرفع قدرًا، وثواب كثرة القراءة أكثر عددًا. فالأول: كمن تصدَّق بجوهرة عظيمة، أو أعتق عبدًا قيمتُه نفيسةٌ جدًّا؛ والثاني: كمن تصدَّق بعدد كثير من الدراهم، أو أعتق عددًا من العبيد قيمتُهم رخيصةٌ"

🔘The correct view on the matter is to say: The reward for recitation with contemplation and deliberation is more noble and of higher value, and the reward for frequent reading is greater in number. The former is like someone who donates a precious jewel, or frees a slave of great value; the latter is like someone who donates a large number of dirhams, or frees a number of slaves of lesser value.”

📜 Be like the ant:
Great benefits from the story of Sulayman & the Valley of Ants

🖊️The illustrious Algerian Scholar, ‘Abd al Hamīd b. Bādīs (d. 1359 AH رحمه) said:

💎"عاطفة الجنسية غريزة طبيعية:

💎”Species solidarity is a natural instinct :

فهذه النملة لم تهتم بنفسها فتنجو بمفردها.

🔘This ant did not just look out for itself to escape alone.

ولم ينسها هول ما رأت من عظمة ذلك الجند إنذار بني جنسها؛ إذ كانت تدرك بفطرتها أن لا حياة لها بدونهم، ولا نجاة لها إذا لم تنج معهم،

🔘Nor did the sheer awe of witnessing the might of that army cause it to forget to warn its kind; it understood instinctively that it could not live without them, nor could it survive if it did not survive with them.

فانذرتهم في أشد ساعات الخطر أبلغ الإنذار.

🔘Therefore, it warned them during the most perilous moments with the most urgent of warnings.

ولم ينسها الخوف على نفسها وعلى بني جنسها من الخطر الداهم، أن تذكر عذر سليمان وجنده.

🔘And its fear for itself and its species from the imminent danger did not prevent it from remembering to excuse Sulayman and his army.

فهذا يعلمنا أن لا حياة للشخص إلاّ بحياة قومه، ولا نجاة لهم إلاّ بنجاتهم، وأن لا خير لهم فيه إلاّ إذا شعر بأنه جزء منهم.

🔘This teaches us that a person has no life except with the life of their people, and there is no salvation for them except in their collective salvation, and they benefit from him only if he feels that he is a part of them.

ومظهر هذا الشعور أن يحرص على خيرهم كما يحرص على نفسه، وألا يكون اهتمامه بها دون اهتمامه بهم.

🔘The manifestation of this sentiment is that one should care for the well-being of others as one cares for oneself, and not to be less concerned about them than about oneself.

💎واجب القائد والزعيم:

💎The duty of a leader:

هذه النملة هي كبيرة النمل، فقد كان عندها من قوة الإحساس ما أدركت به الخطر قبل غيرها، فبادرت بالإنذار.

This ant was a leader among ants, possessing a sense of awareness that allowed it to recognize the danger before others, prompting it to warn them.

فلا يصلح لقيادة الأمة وزعامتها إلاّ من كان عنده من بعد النظر، وصدق الحدس، وصائب الفراسة، وقوة الإدراك للأمور قبل وقوعها، ما يمتاز به عن غيره، ويكون سريع الإنذار بما يحس وما يتوقع.

Only those who possess foresight, true intuition, accurate discernment, and a strong foresight in perception of events before they occur are fit for leading a nation. They must be distinguished from others and quick to warn based on what they feel and anticipate.


💎عظة بالغة:

💎A profound admonition:

هذه نملة وفت لقومها، وأدت نحوهم واجبها!!

🔘This ant was loyal to its people and fulfilled its duty towards them!!

فكيف بالإنسان العاقل فيما يجب عليه نحو قومه؟!

🔘So what about a rational human being in terms of their duties towards their people?!

هذه عظة بالغة لمن لا يهتم بأمور قومه، ولا يؤدي الواجب نحوهم، ولمن يرى الخطر داهماً لقومه، فيسكت ويتعامى، ولمن يقود الخطر إليهم ويصبه بيده عليهم.

🔘This is a profound admonition for those who do not care about their people's affairs, who do not fulfill their duties towards them, and for those who see danger looming over their people yet remain silent and turn a blind eye, and for those who lead danger to them and pour it upon them with their own hands.

آه ما أحوجنا- معشر المسلمين- إلى أمثال هذه النملة!

🔘Ah, how we—Muslims—need examples like this ant!”

💎Be like the Ant (2); The Intelligence & Eloquence of the Ant:

Allah (تعالى) said:

﴿وَحُشِرَ لِسُلَیۡمَـٰنَ جُنُودُهُۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّیۡرِ فَهُمۡ یُوزَعُونَ ۝١٧ حَتَّىٰۤ إِذَاۤ أَتَوۡا۟ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةࣱ یَـٰۤأَیُّهَا ٱلنَّمۡلُ ٱدۡخُلُوا۟ مَسَـٰكِنَكُمۡ لَا یَحۡطِمَنَّكُمۡ سُلَیۡمَـٰنُ وَجُنُودُهُۥ وَهُمۡ لَا یَشۡعُرُونَ ۝١٨﴾ [النمل ١٧-١٨]

"And gathered for Sulayman were his troops of jinn, humans, and birds, and they were set in order." Until they came upon the Valley of the Ants, an ant said, "O ants, enter your dwellings lest Sulayman and his troops crush you, and they perceive it not." [Al-Naml: 17-18]

🔘Imam Ibn al Qayyim (d. 751 AH رحمه الله) said [in Ijtmā’ al Juyūsh al Islamiyyah]:

"فَأخْبَرَ اللَّهُ سُبْحانَهُ عَنِ النَّمْلِ أنَّهُ رَكَّبَ فِيهِ مِثْلَ هَذا الشُّعُورِ والنُّطْقِ ولاسِيَّما هَذِهِ النَّمْلَةُ الَّتِي جَمَعَتْ في هَذا الخِطابِ بَيْنَ النِّداءِ والتَّعْيِينِ والتَّنْبِيهِ والتَّخْصِيصِ والأمْرِ، وإضافَةِ المَساكِنِ إلى أرْبابِها والتِجائِهِمْ إلى مَساكِنِهِمْ فَلا يَدْخُلُونَ عَلى غَيْرِهِمْ مِنَ الحَيَواناتِ مَساكِنَهُمْ، والتَّحْذِيرِ والِاعْتِذارِ بِأوْجَزِ خِطابٍ وأعْذَبِ لَفْظٍ. ولِذَلِكَ حَمَلَ سُلَيْمانَ عَلَيْهِ السَّلامُ التَّعَجُّبُ مِن قَوْلِها عَلى التَّبَسُّمِ وأحْرى بِهَذِهِ النَّمْلَةِ وأخَواتِها مِنَ النَّمْلِ أنْ يَكُونُوا أعْرَفَ بِاللَّهِ مِنَ الجَهْمِيَّةِ."

“Allah informed us about the ants that He endowed them with such perception and speech, particularly this ant which, in its speech, combined calling, specifying, alerting, singling out, and commanding. It attributed the ownership of the dwellings to their inhabitants and directed them to their homes so they would not enter the dwellings of other animals, and warned with the briefest and most eloquent of speech. Therefore, Sulayman (عليه السلام) was amazed by its speech, prompting him to smile. This ant and its kind are indeed more aware of Allah than the Jahmiyyah.”

🔘Elsewhere, he said [in Shifā Al ‘Alīl]:

"ويكفي في هداية النمل ما حكاه الله سبحانه في القرآن عن النملة التي سمع سليمان كلامها وخطابها لأصحابها بقولها: ﴿يا أيُّها النَّمْلُ ادْخُلُوا مَساكِنَكم لا يَحْطِمَنَّكم سُلَيْمانُ وجُنُودُهُ وهم لا يَشْعُرُونَ﴾

"Allah's recounting in the Quran of the ant that Sulayman heard speaking and its speech to its fellows is sufficient proof of the ants' guidance: "O ants, enter your dwellings lest Solomon and his troops crush you, and they are unaware."

فاستفتحت خطابها بالنداء الذي يسمعه من خاطبته ثم أتت بالاسم المبهم ثم أتبعته بما يثبته من اسم الجنس إرادة للعموم ثم أمرتهم بأن يدخلوا مساكنهم فيتحصنون من العسكر

It started its speech with a summoning that those addressed could hear, followed by an indefinite noun and then specified it with a species name to imply generality of meaning, commanding them to enter their dwellings to protect themselves from the army.

ثم أخبرت عن سبب هذا الدخول وهو خشية أن يصيبهم معرة الجيش فيحطمهم سليمان وجنوده ثم اعتذرت عن نبي الله وجنوده بأنهم لا يشعرون بذلك وهذا من أعجب الهداية.

It then informed them of the reason for this entry: the knowledge-based fear that the disgrace for the army might befall them, resulting in Sulayman and his troops crushing them. It then excused the Prophet of Allah and his troops by stating that they are unaware, which is a remarkable instance of guidance.

وتأمل كيف عظم الله سبحانه شأن النمل بقوله: ﴿وَحُشِرَ لِسُلَيْمانَ جُنُودُهُ مِنَ الجِنِّ والإنْسِ والطَّيْرِ فَهم يُوزَعُونَ﴾ ثم قال: ﴿حَتّى إذا أتَوْا عَلى وادِ النَّمْلِ﴾ فأخبر أنهم بأجمعهم مروا على ذلك الوادي ودل على أن ذلك الوادي معروفا بالنمل كوادي السباع ونحوه

Consider how Allah (سبحانه) magnified the status of the ants by saying: "And gathered for Sulayman were his troops of jinn, humans, and birds, and they were set in order," then, "Until they came upon the Valley of the Ants," indicating that they all passed through that valley, which is known for its ants like some valleys known for wild beasts.

💎Be like the Ant (3); Ibn Al Qayyim continues:

"ثم أخبر بما دل على شدة فطنة هذه النملة ودقة معرفتها حيث أمرتهم أن يدخلوا مساكنهم المختصة بهم فقد عرفت هي والنمل أن لكل طائفة منها مسكنا لا يدخل عليهم فيه سواهم ثم قالت ﴿لا يحطمنكم سليمان وجنوده﴾

Then He (تعالى) informed us of the keen intelligence and precise awareness of this ant as it ordered them to enter their specific dwellings; it knew, and the other ants knew, that each group among them had a dwelling not entered by others. Then it said, "Lest Sulayman and his troops crush you."

فجمعت بين اسمه وعينه وعرفته بهما وعرفت جنوده وقائدها ثم قالت ﴿وهم لا يشعرون﴾ فكأنها جمعت بين الاعتذار عن مضرة الجيش بكونهم لا يشعرون وبين لوم أمة النمل حيث لم يأخذوا حذرهم ويدخلوا مساكنهم

It combined his name and his identity, recognizing both him and his troops, and then said, "whilst they are unaware." As if it reconciled excusing the army's harm by their unawareness alongside blaming the ant nation for not taking precautions and entering their dwellings.

ولذلك تبسم نبي الله ضاحكا من قولها وإنه لموضع تعجب وتبسم.

Thus, the Prophet of Allah smiled, amused by its speech, which indeed was a moment of wonder and amusement.”

💎Effortlessly Enjoying Faith & Righteous Deeds in Paradise (1):

🔘Allah (عز وجل) says:
{مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْر مِّنْهَا}
"Whoever comes [on the Day of Judgement] with a good deed will have better than it" (Al-Naml: 84).

🖊️Al Hāfiz Zayn al-Dīn Ibn Rajab al Hanbalī (d. 795 AH رحمه الله) comments on this verse:

“وقال ابنُ عيينةَ: "لا إله إلا اللَّهُ لأهلِ الجنةِ كالماءِ الباردِ لأهلِ الدُّنيا".

Ibn Uyaynah (رحمه الله) said: "La ilaha illallah for the people of Paradise is like cold water for the people of the world."

وكذلكَ ترنُّمهم بالقرآنِ وسماعهُم لهُ، وأعلاه: سماعُه من اللَّهِ جلَّ جلالُه وتقدستْ أسماؤُه، فأينَ هذا من تلاوةِ أهلِ الدنيا وذكرِهم؛ وأمَّا سائرُ العباداتِ: فما كانَ منها فيه مشقةٌ على الأبدانِ فإنَّ أهلَ الجنةِ قد أُسقطَ ذلك عنْهم؛ وكذلكَ ما فيه نوعُ ذلٍّ وخضوع كالسجودِ ونحوهِ

Similarly, their enjoyment of beautifully reciting the Quran and listening to it, the highest of which is hearing it from Allah (عز وجل) — His names be sanctified. How does this compare to the recitation of the people of the world and their remembrance? As for other acts of worship: anything that was physically burdensome is lifted from the people of Paradise; likewise, anything that involves a type of subservience and submission like prostration and the like.

وأما ما في العباداتِ من النعيم الحاصلِ بها لأهلِ المعرفةِ في الدُّنيا، فإنَّه يحصلُ في الجنةِ أضعافًا مع راحةِ البدنِ من مشقةِ التكليفِ التي في الدُّنيا فتجتمعُ لهم راحةُ القلبِ والبدنِ على أكملِ الوجوهِ.

As for the bliss derived from acts of worship by those with spiritual knowledge in the world, it occurs in Paradise many times over, coupled with physical relaxation free of the burdens of worldly obligations, thus combining ease of heart and body in the most perfect manner.

وهذا مثلُ الصلاةِ، فإن العارفينَ في الدُّنيا إنما يتنعمونَ بما فِيهَا منَ المناجاةِ وآثارِ القربِ، وما يرِدُ عليهم من الوارداتِ في تلاوةِ الكتابِ ونحوِ ذلكَ من نعيم القلوبِ، وربما يستغرقونَ به عن الشعورِ بتعبِ الأبدانِ

This is like prayer, for those with spiritual awareness in the world indeed enjoy the private discourse and effects of nearness (to Allah), and what comes to them from inspirations during the recitation of the Book, and what is similar of bliss in the hearts, often encompassing them to the point of being unaware of any physical fatigue.

فهذا القدرُ الذي حصلَ لهم به التنعمُ في الدنيا يتزايدُ في الجنةِ بلا ريبٍ، لاسيَّما في أوقاتِ الصلواتِ، فإنَّ أكملَهُم من ينظرُ إلى وجهِ اللَّهِ عز وجل كلَّ يومٍ مرتينِ، بكرةً وعشيةً، في وقتِ صلاةِ الصبح وصلاةِ العصرِ، لمِا جاءَ في حديثِ ابنِ عمَر مرفوعا وموقوفًا، وإلى ذلك أشارَ النبيُّ - صلى الله عليه وسلم - بالمحافظة على هاتينِ الصلاتينِ عقيبَ ذكرِهِ رؤيةَ الربِّ سبحانَهُ في حديثِ جريرٍ البجلي.

This level of enjoyment that they attained in the world will undoubtedly increase in Paradise, especially during prayer times, as the most complete among them will look upon the face of Allah (عز وجل) twice each day, in the morning and the evening, at the times of the Fajr and Asr prayers, as mentioned in the report by Ibn Umar, traced back to the Prophet and also reported as a saying of Ibn Umar himself. The Prophet (صلى الله عليه وسلم) directed to safeguarding these two prayers after mentioning seeing the Lord in the hadith of Jarir al-Bajali (رضي الله عنه).

فالنعيمُ الحاصلُ لأهلِ الجنَّةِ بالرؤيةِ والمخاطبةِ في هذينِ الوقتينِ أكملُ مما كانَ حاصلاً في الدنيا،

The bliss for the people of Paradise during these times, from seeing and speaking [with Allah], is more complete than what was experienced in the world.

وكذلكَ صلاةُ الجمعةِ: فإنهم يجتمعونَ في وقتِها في يومِ المزيدِ ويتجلَّى لهم سبحانَهُ ويحاضرُهم محاضرةً، وكذلكَ في العيدينِ."


Similarly, for the Friday prayer: they gather at its time on the day of increase and He, Glorified be He, appears to them and speaks to them directly, and so also during the two Eids.”

💎Effortlessly Enjoying Faith & Righteous Deeds in Paradise (2):
Ibn Rajab (رحمه الله) continues:

"فهذا؛ أكملُ مما كانَ يحصلُ لهم في الدنيا في صلاتِهِم من آثارِ القربِ وحلاوةِ مع راحةِ البدنِ ونعيمهِ أيضًا.

"This is more complete than what they experience in the world in their prayers in terms of the effects of closeness and sweetness coupled with the comfort of the body and its bliss.

فتبينَ بهذا أن نعيمَ الجنةِ أكملُ من نعيم الدنيا مطلقًا، وسواءٌ في ذلكَ نعيمُ الأبدانِ بالأكلِ والشربِ والجماع، ونعيمُ
القلوبِ والأرواح بالمعارفِ والعلومِ والقربِ والاتصالِ والأنسِ والمشاهدةِ.

Thus, it becomes clear that the bliss of Paradise is more complete than the bliss of this world, including the physical pleasures of eating, drinking, and intimacy, and the spiritual and emotional pleasures from knowledge, proximity (to Allah), connection, comfort, and witnessing.

فظهرَ بهذا أن قولَهُ تعالى: (مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ منْهَا) ، هو على ظاهره من غيرِ حاجةٍ إلى تأويلٍ ولا تكلُّفٍ فإنَّ كثيرًا من المفسرينَ فسروا الحسنةَ بكلمةِ التوحيدِ والجزاءَ عليهم بالجنةِ، ثم استشكلُوا تفضيلَ الجنَّةِ على
التوحيدِ، وبما ذكرناه يزولُ الإشكالُ.

It is evident then, that the verse of Allah: "Whoever comes with a good deed will have better than it," is to be taken at face value, without need for reinterpretation or undue strain. Many commentators have interpreted the good deed as the word of monotheism, and the reward for it as Paradise, then they puzzled over how Paradise could be better than monotheism. With what has been mentioned, this unclarity is resolved.

ويتبين؛ أن التوحيدَ الذي في الجنةِ أكملُ من التوحيدِ الذي في الدنيا وهو جزاءٌ له، وكذلكَ المعرفةُ والمحبةُ والشوقُ أيضًا،

It becomes apparent that the monotheism in Paradise is more complete than the monotheism in this world, and it is a reward for it; the same holds true of knowledge, love, and longing as well…

قالَ بعضُهم: "إنه تمرُّ بي أوقاتٌ أقولُ: إنْ كانَ أهلُ الجنةِ في مثلِ ما أنا فيه، إنَّهم لِفي عيشٍ طيب ".

…As some have said: "There are times I say: If the people of Paradise are in what I am in, they are indeed in good living."

ومعلومٌ أنَّ أهلَ الجنةِ في أضعافِ أضعافِ ما هو فيه من النعيم واللذةِ.

It is known that the people of Paradise are in many times more bliss and pleasure than he is in.

ولكنَّه لما استعظمَ ما حصلَ له من النعيم ظنَّ أنه ليس وراءَهُ شيءٌ، وعند التحقيقِ يتبينُ أنَّ ما حصلَ في الدنيا للقلوبِ من تجلِّي أنوارِ الإيمان يدلُّ على عظمةِ ما يحصلُ في الجنةِ، وليسَ بينهما نسبةٌ فيتزايدُ بذلكَ الشوقُ إلى ما وراءَه،

But because he greatly regarded what he had attained of bliss, he thought there was nothing beyond it. Upon examination, it becomes clear that what happened in the world to the hearts from the manifestation of the lights of faith indicates the greatness of what will happen in Paradise, and there is no comparison between them, thereby increasing the longing for what is beyond.

ولهذا كان النبيُّ - صلى الله عليه وسلم - يسألُ ربه الشوقَ إلى لقائِهِ، مع أنَّه أَكملُ الخلقِ مشاهدةً ومعرفةً،"

And for this reason, the Prophet (صلى الله عليه وسلم) asked his Lord for the longing to meet Him, even though he was the most complete of creation in inwardly witnessing and knowing.“

💎The Bliss of Discussing Knowledge in this World & in Paradise

Imam Ibn al-Qayyim (d. 751 AH رحمه الله) in "Hadi al-Arwah" (2/820) stated:

"فصل: في تذاكر أهل الجنَّة ما كان بينهم في دار الدنيا "

"Lesson: On the Reminiscence of the People of Paradise About Their Past in the Worldly Life

قال تعالى: {فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٥٠) قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ (٥١)} [الصافات: ٥٠ - ٥١] الآيات، وقد تقدم الكلام عليها.

Allah (تعالى) says, 'Then they will turn to one another, questioning each other. A speaker from among them will say, "Indeed, I had a companion [in the world]"' (Al-Saffat: 50-51), and we have previously discussed these verses.

وقال: {وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٢٥) قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (٢٦) فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (٢٧)} [الطور: ٢٥ - ٢٧].

And He (تعالى) says, 'And they will approach each other, inquiring of each other. They will say, "Indeed, we were previously among our families fearful. So Allah conferred favor upon us and protected us from the punishment of the Scorching Fire"' (At-Tur: 25-27).

…وإذا تذاكروا ما كان بينهم، فتذاكرهم فيما كان يُشْكِلُ عليهم في الدنيا من مسائل العلم، وفهم القرآن والسنة، وصِحَّة الأحاديث = أولى وأحرى،

...And since they reminisce about what transpired among them, their discussions about the subjects that required further investigation in the world—including issues of knowledge, understanding of the Quran and the Sunnah, and the authenticity of hadiths—are most fitting and apt.

فإن المذاكرة في الدنيا في ذلك ألذُّ من الطعام والشراب والجماع، فتذاكر ذلك في الجنَّة أعظم لذَّة،

Indeed, such discussions of review in the world are more pleasurable than food, drink, and conjugal relations, so these discussions in Paradise are of even greater delight.

وهذه لذَّة يختص بها أهل العلم، ويتميزون بها على من عداهم. واللَّه المستعان".

This pleasure is specific to the people of knowledge, distinguishing them from others. And Allah alone is the One who truly Aids."

💎How Can Those of the Same Methodology Avoid Disputes Among Themselves?

Shaykh Arafat Al-Muhammadi (حفظه الله), during a talk about the disputes that occur among people of the same methodology, said:

"فيا طلاب العلم هذبوا أنفسكم على الأخلاق الطيبة الحسنة، من الصدق، والكرم والعدل، والتواضع، وعدم العدوان، وعدم الغدر، وعدم الغش، كونوا حريصين على الألفة، فليدعوا بعضكم لبعض في ظهر الغيب، وإذا شعر أحدكم في نفسه شيئا من الحسد فيتعوذ بالله، ويدعو لأخيه،

“O students of knowledge, refine yourselves with good moral qualities, such as honesty, generosity, justice, humility, non-aggression, loyalty, and integrity. Be keen on fostering affection, pray for one other in each others’s absence, and if one of you feels envy, seek refuge in Allah and pray for your brother.

وإذا وجد من أخيه شيئا يُزعجه ويُضايقه فلا يجوز له أن يُثير هذه الأشياء التي تُزعج أخاك ، وتضايق أخاك، وإذا وقع من أخيك شيء من الخطأ أو وقع منه كذلك شيء من الظلم فاعفوا عنه واصفح،

If you find something in your brother that annoys or disturbs you, it is not permissible for you to bring up these things that upset or bother your brother. If your brother makes a mistake or commits an injustice, forgive and overlook it.

وتذكر ماحصل ليوسف عليه الصلاة والسلام فإن إخوته لمّا جاؤا إليه عفا عنهم وصفح وذكّر أباهُ بهذه النعمة وقال:* *﴿يَا أ‌بَتِ هَذَا تَأوِيلُ رُءْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدۡ أَحۡسَنَ بِیَ إِذۡ أَخۡرَجَنِی مِنَ ٱلسِّجۡنِ وَجَاۤءَ بِكُم مِّنَ ٱلۡبَدۡوِ﴾

Remember what happened to Yusuf, peace be upon him, when his brothers came to him; he forgave them and informed his father of this blessing and said: "O my father, this is the fulfillment of my vision of old. My Lord has made it come true. He was indeed good to me when He took me out of prison and brought you [all here] from Bedouin life after Satan had sown enmity between me and my brothers. My Lord is subtle in what He wills. Indeed, He is the Knowing, the Wise" (Yusuf:100).

قالوا ذكر الخروج من السجن ولم يذكر الخروج من البئر، لأن إخوانه هم الذين وضعوه في البئر وجعل هذا كله من نزاغات الشيطان ﴿وَجَاۤءَ بِكُم مِّنَ ٱلۡبَدۡوِ مِنۢ بَعۡدِ أَن نَّزَغَ ٱلشَّیۡطَـٰنُ بَیۡنِی وَبَیۡنَ إِخۡوَتِیۤۚ إِنَّ رَبِّی لَطِیفࣱ لِّمَا یَشَاۤءُۚ إِنَّهُۥ هُوَ ٱلۡعَلِیمُ ٱلۡحَكِیمُ﴾*

The scholars said: he mentioned his release from prison and did not mention his escape from the well, because it was his brothers who put him in the well and he attributed all this to the instigations of Satan. {And He brought you from the Bedouin [life], after Satan had incited [estrangement] between me and my brothers. Indeed, my Lord is subtle in what He wills. Surely, He is the All-Knowing, the Wise.}

فأنا أنصح الإخوة جميعا أن ينبذوا هذه الأسباب التي فرقتهم وتشتت كلمتهم وإذا اختلفوا فهناك علماء ومشايخ فضلاء يرجعون إليهم ويأخذون بنصحهم.

I advise all the brothers to abandon the causes that have divided them and scattered their word, and if they disagree, there are esteemed scholars and shaykhs to whom they can return and take their advice.

May Allah grant success to everyone.”

[From an audio noscriptd: How We Can Avoid Disputes Among Us]

💎Learning the Qur’ān is Allah’s Greatest Mercy & Blessing (1)

🖊️🔘 The great Quranic exegete, Burhan al-Dīn al Biqā’ī (d. 885 AH رحمه الله) said about the opening verses of Surah al-Rahman [Nazm al-Durar]:

"ولا يَخْفى ما في تَقْدِيمِهِ عَلى جَمِيعِ النِّعَمِ مِنَ المُناسَبَةِ لِأنَّ [أجَلَّ النِّعَمِ] نِعْمَةُ الدِّينِ الَّتِي تَتْبَعُها نِعْمَةُ الدُّنْيا والآخِرَةِ، وهو أعْلى مَراتِبَ، فَهو سَنامُ الكُتُبِ السَّماوِيَّةِ وعِمادُها ومِصْداقُها والعَبّارُ عَلَيْها، وفائِدَتُها الإيصالُ إلى مَقْعَدِ الصِّدْقِ المُتَقَدِّمِ لِأنَّهُ بَيَّنَ ما يُرْضِي اللَّهَ لِيُعْمَلَ بِهِ وما يُسْخِطُهُ لِيُجْتَنَبَ".

"The significance of placing it [i.e., the Qur’ān] at the forefront of all blessings is evident, as the blessing of religion, which is followed by the blessings of this world and the hereafter, holds the highest rank. It is the peak of the heavenly noscriptures, their support, their truth, and their interpreter. Its benefit is to lead to the foremost seat of truth because it clarifies what pleases Allah to act upon and what angers Him so that it is avoided."


🖊️🔘 Similarly, the eminent scholar Muhammad b. ‘Ali al-Shawkāni (d. 1250 AH رحمه الله) said [Fath al Qadīr]:

"ولَمّا كانَتْ هَذِهِ السُّورَةُ لِتَعْدادِ نِعَمِهِ الَّتِي أنْعَمَ بِها عَلى عِبادِهِ قَدَّمَ النِّعْمَةَ الَّتِي هي أجْلُّها قَدْرًا وأكْثَرُها نَفْعًا وأتَمُّها فائِدَةً وأعْظَمُها عائِدَةً، وهي نِعْمَةُ تَعْلِيمِ القُرْآنِ، فَإنَّها مَدارُ سَعادَةِ الدّارَيْنِ، وقُطْبُ رَحى الخَيْرَيْنِ، وعِمادُ الأمْرَيْنِ".

“Since this Surah enumerates the blessings that He has bestowed upon His servants, it begins with the blessing that is of the greatest value, most beneficial, most useful, and most rewarding; which is the blessing of teaching the Qur'an. For it is the pivot of happiness in both worlds, the hub of all goodness, and the pillar of both (worldly and otherworldly) matters."

💎Learning the Qur’ān is Allah’s Greatest Mercy & Blessing (2)

🖊️🔘 Imam Ibn al Qayyim (d. 751 AH رحمه الله) said [Al-Tafsir al Qayyim]:

"دلّت هَذِه الكَلِمات على إعْطائِهِ سُبْحانَهُ مَراتِب الوُجُود بأسرها، فَقَوله ﴿خلق الإنسان﴾ إخْبار عَن الإيجاد الخارِجِي العَيْنِيّ.

“These words indicate that He, Glorified be He, has granted all ranks of existence. His statement, "He created man" (al-Rahman:3), informs us of the external, tangible creation.

وَخص الإنسان بالخلق لما تقدم.

He specifically mentions man in creation for the aforementioned reason (i.e., the blessing of learning the Qur’ān).

وَقَوله ﴿علم القُرْآن﴾ إخْبار عَن إعْطاء الوُجُود العلمي الذهْنِي، فَإنَّما تعلم الإنسان القُرْآن بتعليمه كَما أنه إنَّما صار إنْسانا بخلقه فَهو الَّذِي خلقه وعلمه.

His statement, "taught [him] the Quran," informs us about granting intellectual, cognitive existence, for man learns the Quran through His teaching, just as he becomes human through His creation. Thus, He is the one who created him and taught him.

ثمَّ قالَ ﴿علمه البَيان﴾ والبَيان يتَناوَل مَراتِب راتب ثَلاثَة كل مِنها يُسمى بَيانا:

Then He said, "taught him expression.” Expression encompasses three ordered ranks, each called expression:

أحدها: البَيان الذهْنِي الَّذِي يُمَيّز فِيهِ بَين المعلومات

1. Cognitive expression, which distinguishes between known things.

الثّانِي: البَيان اللَّفْظِيّ الَّذِي يعبر بِهِ عَن تِلْكَ المعلومات ويترجم عَنْها فِيهِ لغيره.

2. Verbal expression, which is used to convey these known things and translate them for others.

الثّالِث: البَيان الرسمي الخطي الَّذِي يرسم بِهِ تِلْكَ الألفاظ فيتبين النّاظر مَعانِيها كَما يتَبَيَّن للسامع مَعاني الألفاظ.

3. Formal, written expression, which sketches these words so that their meanings become clear to the observer, just as the meanings of the words become clear to the listener.

فَهَذا بَيان للعين، وذاكَ بَيان للسمع.

This is an expression for the eye, and that is an expression for the hearing.

والأول بَيان للقلب وكَثِيرًا ما يجمع سُبْحانَهُ بَين هَذِه الثَّلاثَة كَقَوْلِه ﴿إن السّمع والبَصَر والفؤاد كل أُولَئِكَ كانَ عَنهُ مسئولا﴾."

The first is an expression for the heart, and He (سبحانه) often combines these three, as in His statement, "Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned" (17:36).”

💎The Qur’ān is the best company to keep to console and counsel you throughout the trials of life and the chaos surrounding you in today’s world.

🖊️The great Imām, Abu Bakr Ibn Abil-Dunyā, closed his book Al ‘Uzlah on solitude and seclusion from the world’s trials with tremendous advice from Naṣr b. Yaḥyā b. Abī Kathīr (رحمهما الله), the son of a great scholar and a person of great wisdom. He said about seeking solace from the Qur’ān’s counsel in solitude:

“وَيَهِيجُ مِنْ حُبِّ الْخَلْوَةِ: خَوْفُ وُرُودِ الْفِتَنِ الَّتِي فِيهَا ذَهَابُ الدِّينِ، وَالشَّوْقُ إِلَى الْمَوْتِ خَوْفًا مِنْ أَنْ يُسْلَبَ الإِسْلامُ،

"From the love of solitude, there arises a fear of falling into trials that lead to the loss of religion and a longing for death for fear of being deprived of Islam.

وَيَهِيجُ مِنْ حُبِّ الْخَلْوَةِ: الْوَحْشَةُ مِنَ النَّاسِ، وَالاسْتِثْقَالُ لِكَلامِهِمْ، وَالأُنْسُ بِكَلامِ رَبِّ الْعَالَمِينَ وَهُوَ الْقُرْآنُ الَّذِي جَعَلَهُ اللَّهُ نُورًا وَشِفَاء لِلْمُؤْمِنِينَ وَحُجَّةً وَوَبَالا عَلَى الْمُنَافِقِينَ،

From the love of solitude also arises the feeling of estrangement from people, finding their speech burdensome. One finds comfort in the speech of the Lord of the Worlds, the Quran, which Allah has made a light and healing for the believers, and an argument against the hypocrites.

فَاجْعَلْهُ مَفْزَعَكَ الَّذِي إِلَيْهِ تَلْجَأُ، وَحِصْنَكَ الَّذِي بِهِ تَعْتَصِمُ، وَكَهْفَكَ الَّذِي إِلَيْهِ تَأْوِي، وَدَلِيلَكَ الَّذِي بِهِ تَهْتَدِي، وَشِعَارَكَ وَدِثَارَكَ وَمَنْهَجَكَ وَسَبِيلَكَ،

So, make it (i.e., the Qur’ān) your refuge to which you flee, your fortress by which you are protected, your cave to which you resort, your guide by which you are led, your banner, your covering, your methodology, and your path.

وَإِذَا الْتَبَسَتْ عَلَيْكَ الطُّرُقُ، وَاشْتَبَهَتْ عَلَيْكَ الأُمُورُ، وَصِرْتَ فِي حَيْرَةٍ مِنْ أَمْرِكَ، وَضَاقَ بِهَا صَدْرُكَ، فَارْجِعْ إِلَى ‌عَجَائِبِ ‌الْقُرْآنِ الَّذِي لا حَيْرَةَ فِيهِ،

When paths become confused, matters become unclear, you find yourself perplexed about your affair, and your chest becomes constricted, then return to the wonders of the Quran, in which there is no confusion.

فَقِفْ عَلَى دَلائِلِهِ مِنَ التَّرْغِيبِ وَالتَّرْهِيبِ وَالْوَعْدِ وَالْوَعِيدِ وَالتَّشْوِيقِ، وَإِلَى مَا نَدَبَ اللَّهُ إِلَيْهِ الْمُؤْمِنِينَ مِنَ الطَّاعَةِ وَتَرْكِ الْمَعْصِيَةِ،

Abide by its guideposts of encouragement and warning, divine promise and threat, and enticement, and adhere to what Allah has urged the believers to do: obey Him and abstain from disobedience.

فَإِنَّكَ تَخْرُجُ مِنْ حَيْرَتِكَ، وَتَرْجِعُ عَنْ جَهَالَتِكَ، وَتَأْنَسُ بَعْدَ وَحْدَتِكَ، وَتَقْوَى بَعْدَ ضَعْفِكَ،

For then, you will emerge from your perplexity, return from your ignorance, find companionship after your loneliness, and gain strength after your weakness.

فَلْيَكُنْ دَلِيلَكَ دُونَ الْمَخْلُوقِينَ، تَفُزْ مَعَ الْفَائِزِينَ،

Let it be your guide apart from all of creation, you will succeed with those who succeed.

وَلا تَهُذَّهُ كَهَذِّ الشِّعْرِ، وَقِفْ عِنْدَ عَجَائِبِه، وَمَا أَشْكَلَ عَلَيْكَ، فَرُدَّهُ إِلَى عَالِمِهِ، وَلا قُوَّةَ إِلا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ “.

Do not recite it as the recitation of poetry, pause at its wonders, and whatever is unclear to you, refer it back to its Knower, and there is no strength except in Allah, the Most High, the Great."

💎The 4️⃣ Stipulations for Getting the Full Effect of the Qur’ān (1)


🖊️ Ibn al Qayyim (رحمه الله) said in Al Fawā’id:

"إذا أردتَ الانتفاعَ بالقرآن فاجمعْ قلبك عند تلاوته وسماعه، وألْقِ سمعَك، واحضُرْ حُضورَ من يخاطبه به من تكلم به سبحانه منه إليه؛ فإنه خطابٌ منه لك على لسان رسوله:

“If you want to benefit from the Qur'an, gather your heart when reciting and listening to it, and give your full attention, and be present as if Allah Himself is addressing you through it on the tongue of His Messenger:

قال تعالى: ﴿إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (٣٧)﴾ [ق: ٣٧].

Allah says, "Indeed, in that is a reminder for whoever has a heart or who listens while he is present [Qaf: 37]."

وذلك أنَّ تمام التأثير لمَّا كان موقوفًا على مُؤثِّرٍ مُقْتَضٍ، ومحلٍّ قابل، وشرطٍ لحصول الأثرِ، وانتفاء المانع الذي يمنعُ منه،

This is because the full effect depends on an (1.) effective cause, (2.) a receptive subject, (3.) a condition for the occurrence of the effect, and (4.) the absence of any impediment that prevents it.

تضمَّنَتِ الآيةُ بيانَ ذلك كلِّه بأوجز لفظٍ وأبينِهِ وأدلِّه على المُراد.

The verse succinctly and clearly encompasses all these aspects in the briefest and most precise words to convey the intended meaning.

💎The 4️⃣ Stipulations for Getting the Full Effect of the Qur’ān (2)

🖊️ Ibn al Qayyim then explains these four stipulations one by one:

فقولُه: ﴿إِنَّ فِي ذَلِكَ لَذِكْرَى﴾: إشارةٌ إلى ما تقدَّمَ من أول السورةِ إلى ها هنا، وهذا هو المؤثِّرُ.

1️⃣ So His statement, "Indeed, in that is a reminder," points to what was mentioned from the beginning of the Surah up to this point, and this is the cause.

وقولُه: ﴿لِمَنْ كَانَ لَهُ قَلْبٌ﴾: فهذا هو المحلُّ القابلُ، والمرادُ به القلبُ الحيُّ الذي يَعْقِلُ عن الله؛ كما قال تعالى: ﴿إِنْ هُوَ إلا ذِكْرٌ وَقُرْآنٌ مُبِينٌ (٦٩) لِيُنْذِرَ مَنْ كَانَ حَيًّا﴾ [يس: ٦٩ - ٧٠]؛ أي: حيَّ القلبِ.

2️⃣ And His statement, "for whoever has a heart" refers to the receptive subject, meaning a living heart that understands from Allah, as Allah says, "It is but a reminder and a clear Qur'an to warn whoever is alive [Ya-Sin: 69-70]," that is, one with a living heart.

وقوله: ﴿أَوْ أَلْقَى السَّمْعَ﴾، أي: وجَّه سمعَه وأصغَى حاسَّةَ سمعِهِ إلى ما يُقال له، وهذا شرطُ التأثُّر بالكلام.

3️⃣ And His saying, "or who listens," means directing his hearing and focusing his sense of hearing on what is being said to him, and this is the condition for being affected by the speech.

وقوله: ﴿وَهُوَ شَهِيدٌ (٣٧)﴾، أي: شاهدُ القلبِ حاضرٌ غيرُ غائبٍ. قال ابن قتيبة: استمعَ كتاب الله، وهو شاهدُ القلب والفهم، ليس بغافلٍ ولا ساهٍ. وهو إشارةٌ إلى المانع من حصول التأثير، وهو سهوُ القلب وغيبتُه عن تعقُّلِ ما يُقال له والنظرِ فيه وتأمُّلِه.

4️⃣ And His saying, "while he is present [minded]," means with a heart that is attentive and not absent. Ibn Qutaybah said: ‘He listens to the Book of Allah with a heart and understanding that is present, not neglectful or distracted.’ This points to what prevents the effect, which is the heedlessness and absence of the heart from understanding, considering, and reflecting on what is being said to it.

فإذا حصل المؤثِّرُ وهو القرآنُ، والمحلُّ القابلُ وهو القلبُ الحيُّ، ووُجِد الشرطُ وهو الإصغاءُ، وانتفى المانعُ وهو اشتغالُ القلبِ وذهولُه عن معنى الخطاب وانصرافُه عنه إلى شيءٍ آخر؛ حَصَل الأثرُ وهو الانتفاعُ والتذكُّرُ".

Thus, when the cause, which is the Qur'an, and the receptive subject, which is the living heart, are present, and the condition, which is attentiveness, is met, and the impediment, which is the preoccupation and distraction of the heart from the meaning of the addressed message, is absent, then the effect, which is benefit and remembrance, occurs.”

💎 Ettiquettes of Du’ā from the Supplication of Ayyub (عليه السلام):

Allah تعالى said:

﴿وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ (٨٣)﴾ [الأنبياء: ٨٣]

"And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and you are the Most Merciful of the merciful'" (Al Anbiyā’ 21:83)

🖊️Ibn al Qayyim (رحمه الله) said in Al Fawā’id:

جمع في هذا الدعاء بين: حقيقة التوحيد، وإظهار الفقر والفاقة إلى ربه، ووجود طعم المحبة في التملُّق له، والإقرار له بصفة الرحمة، وأنه أرحم الراحمين، والتوسل إليه بصفاته سبحانه، وشدة حاجته هو وفقره.

“This supplication encapsulates: [1] the reality of monotheism, [2] showing a sense of poverty and neediness towards his Lord, [3] the presence of the delight of love in pleading to Him, [4] the acknowledgment of Allah’s attribute of mercy, affirming that He is the Most Merciful of the merciful, and [5] appealing to Him through His attributes along with the supplicant’s extreme need and poverty.

‎ومتى وجدَ المبتلى هذا كُشِفتْ عنه بلواه.

When the afflicted person displays these qualities in their supplication, their trial is lifted.”