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Shaykh Abdullahi Dan Fodio clarified the means that the servant can obtain baraka through the recitation of the Qur’an in his Diya `Uluum ad-Deen when he said:

by Shaykh Muhammad Shareef bin Farid

وَيْبَغِي أَن يَكُونَ الْقَارءُ عَلَى وُضُوءِ مُسْتَقْبِلَ الْقِبْلَةِ مُطَرِّقًا رَأَسَهُ يَجْسِرُ جُلُوسَهُ فِي الصَّلاَةِ وَفِي الْمَسْجِدِ أَفْضَلُ مُرَتِّلاً مُتَفَكِّرًا بَاكِيًا بِسَبَبِ إِحْضَارِ الْقَلْبِ بِتَأَمُّلِ مَا فِيهِ مِنَ الْوَعِيدِ وَالْعُهُودِ مَعَ تَقْصِيرِ الْعَبْدِ فِي أَوَامِرِهِ وَزَوَاجِرِهِ وَأَن يَرْعِنَ حَقَّ الأَيَاتِ، فَإِذَا مَرَّ بِأَيَةِ سَجَدَةٍ سَجَدَ وَدَعا مَا يَلِيقُ بِالأَيَةِ اَلَّتِي قَرَأَهَا، 

“It is necessary that the one reciting Qur’an that he have ablution, face the qibla, bow his head, and sit as though he is sitting in the prayer. It is best that he do so in the masjid, while reciting in a slow measured tone (tarteelan), and being in a state of reflection. The presence of his heart in his recitation should cause him to weep, hoping in that to attain the divine promises and fearing to fall into the divine threats. The servant should also realize his shortcomings in performing the obligations and limitations of Allah ta`ala. He should be scrupulous in given each verse of the Qur’an its rights. Thus, when he comes upon a verse of prostration, he should prostrate and make the supplication that is connected to the verse that he is reciting.

وَأَن يُحَلِّي بِاطِنَهُ بِعَشْرَةِ أَدَابِ: 

In addition to this, the servant should beautify or adorn his inner-self with the following ten sequential courtesies (adab):

[1] بِفَهْمِ أَصْلِ الْكَلاَمِ

[1] first comprehension of the root of the words; 


[2] ثُمَّ التَّعْظِيمِ

[2] then glorification of Allah; 


[3] ثُمَّ حُضُورِ الْقَلْبِ

[3] then the presence of the heart; 

[4] ثُمَّ التَّدَّبُرِ

[4] then being attentive; 


[5] ثُمَّ التَّفَهُمِ

[5] then understanding; 


[6] ثُمَّ التَّخَلِّي عَن مَوَانِعِ الْفَهْمِ كَإِصْرَارِ عَلَى ذَنْبِ وَهَوَى مُطَاعٍ

[6] then removal of those barriers which prevent understanding, like being persistent in sins and obeying one’s corrupt passions; 

[7] ثُمَّ التَّخْصِيمِ بِإَن يُقَدِّرَ أَنَّهُ الْمَقْصُودُ بِكُلِّ خِطَابِ فِي الْقُرْآنِ، فَيَعَمَلُ بِمُقْتَضِ الأَمْرِ وَالْنَّهْيِ وَالْوَعَدِ وَالْوَعِيدِ وَقِصَصِ الأَوَّلِينَ وَالأَنْبِيَاءِ، بِأَن يَعْتَبِرَ بِهِمْ وَيَقْتَدِءَ بِالأَنْبِيَاءِ وَالْصَّالِيحِينَ فِي صَبْرِهِمْ عَلَى الأَذَى وَثَبَاتِهِم فِي الدِّينَ لِانْتِظَارِ نَصْرِ اللَّهِ

[7] then taking the Qur’an as one’s argument. This means considering that he is the one intended in every expression in the Qur’an. Thus, the servant should assess carefully the obligations, the prohibitions, the divine promises, the divine punishments, the stories of the foregone people and the Prophets and take lessons from them. He should also imitate what he reads from the Prophets and the righteous regarding their patience against afflictions and their firmness in the religion as a means of expecting divine assistance and victory.


[8] ثُمَّ التَّاثِيرُ بِالْخَوْفِ وَالْخَشِيَةِ وَالرَّجَاءِ

 [8] Then, the servant should take on the influence of fear, dread, and hope.

[9] ثُمَّ التَّرَقِي مِنَ الإِسْتِمَاءِ إِلَى الشُّهُودِ وَالْمُنَاجَاتِ

 [9] Then, he should move from there and rise up in his recitation to the station of direct witnessing of his Lord and intimate conversation with Him.

[10] ثُمَّ التَّبَرِّي مِنَ الْحَوْلِ وَالْقُوَةِ والإِلْتِفَاتِ إِلَى النَّفْسِ، وَاللَّهُ يَخُصُّ فِي ذَلِكَ مَن شَاءَ بِمَا شَاءَ، وَيَنْبَغِي أَن يَخْتِمَهُ كُلِّ جُمْعَةٍ أَوْ شَهْرٍ أَوْ نِصْفِ سَنَّةٍ، وَمَا وَرَاءَ ذَلِكَ تَسَاهُلٌ.

[10] Then finally, the servant should free himself of all power, strength and attachments to the self and rely solely on the Power, Strength and Divine Ability of Allah ta`ala la in his recitation. Truly, Allah specifies this favor for whomever He wills with whatever He wills. It is also necessary that the servant seal the Qur’an every week (in seven days) or every month or at least twice a year or less than that which is easiest for him.”

O Allah ta`ala completely acquaint us with Your Infallible Qur'an, inwardly and outwardly. Instruct us in Your Meccan verses and Your Medinan verses. Teach us the verses which are abrogated and those which abrogate. 

O Allah teach us the legal decisions of Your Qur'an from Your obligations and prohibitions; and the causative factors behind the descent of Your revelation.

O Allah ta`ala engulf us deeply in the wisdom hidden in the stories of the bygone Prophets, Messengers and righteous in Your Infallible Wise Qur'an and make us act and behave in accordance with it.

O Allah ta`ala we ask You by the truth of everyone of the 28 letters which are repeated in Your Mighty Qur'an, by its stops, its many verses, by its 114 chapters, by the Angels deployed to preserve it and by the hearts which You have blessed to memorize it; that You forgive us all in this blessed month of Ramadan and be merciful to all of us with an all encompassing universal mercy.

And send blessings and peace upon the one whose heart Your Qur'an prepared from before endless time to deliver Your Qur'an, our master Muhammad, the opener of what was locked, the seal of what came before, the helper of the Lord of Truth by means of the Lord of Truth, and the guide to Your straight path - and upon his family with a prayer which affirms his worth and immense  capacity....AMEEN

The Secrets of Ramadan:



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