Rewards From Recitation of the Quran

Part 1

Imam Ja’fer al-Sadiq (as), as we are told by Shaykh Taqi al-Deen Ibrabim ibn All ibn al-Hassan ibn Muhammad ibn Salih al-’Amili-alKaf’ami, has made the following statement with regard to the merits of reciting chapters and verses of the Holy Qur’an:

One who recites ten verses in one night will never be written down among the indifferent. One who recites fifty verses will be written down among those who remember Allah often (i.e., thakireen). If he recites a hundred, he will be written down among those who constantly supplicate (qaniteen). If he recites three hundred, he will be written down among the winners (faaizeen). If lie recites five hundred verses, he will be written down among those who reach the degree of jitihad (muitahideen). And if one recites a thousand verses, he will be rewarded with one kantar which is five thousand mithqals: each mithqal is twenty-four karats the smallest of which [in as far as the weighing in the hereafter is concerned] is as big as the mountain of Uhud, and the largest extends from the earth to the sky (Misbah al-Kaf’ami, Vol. 2, p. 531).

The Imain (as) has also said, as quoted in the same reference, "If one recites the Qur’an, Allah will let him enjoy his vision, and such recitation decreases the penalty of his parents even if they may be kajirs (apostates)." Imagine, dear reader, what it does to your parents who raised you as a Muslim...

The reader is requested to refer to what is indicated early in this book with reference to who Imam al-Sadiq (as) was, what his source of information was, and what relation he had had with the Messenger of Allah (pbuh). We, however, would like to add one more statement made by this great Imam (as) that sheds light on his narration of Audit/i, since we all know that had it/i is the second source of the Sunnah, the Holy Qur’an being the first. Imam al-Sadiq (as) has said,

My hadith is the same as my father’s, while my father’s hadith is the same as my grandfather’s, and the hadith of my grandather is similar to that of al-Husain ((as) Husain’s hadith is the same as that of al-Hasan; al-Hasan’s hadith is similar to that of the Commander of the Faithful (as); the hadith of the Commander of the Faithful (as) is the same hadith of the Messenger of Allah (pbuh), and the hadith of the Messenger of Allah (pbuh) is the speech of Allah, the Lord of Dignity and Greatness (This statement is recorded onp. 53, Vol. 1, of al-Kulayni’s book AI-Kafi).

From the viewpoint of Muslims who believe in and follow the flqh of Imam Ja’fer al-Sadiq (as), whatever he said was the echo of what his great grandfather the Messenger of Allah (pbuh) had said. He is one of twelve Imams followed byJa’feri Shi’as and who the latter believe are divinely inspired; they are the Imams of AhI al-Bayt (as) referred to in verse 33 of Surat al-Ahzab (Chapter 33). The fad that their number is twelve and that all of them descended from Quraysh is stated in the Sahib books of our Sunni brethren. This is what all3ukhari and Muslims, as well as many others, have confirmed. Some Sunni references indicate that the Prophet (pbuh) named all of them, saying that the first was Ali ibn Abu Talib (as) followed by his son alHasan (as) then al-Hasan’s brother al-Husain (as), followed by nine from the offspring of al-Husain (as) the last of whom is al-Mahdi (as).

The great Sunni Hanafi author of Yanabee’ al-Mawaddaa narrates an incident in his book as follows:

A Jew named al-A’tal came to the Prophet (pbuh) and said, "Muhammad! I wish to ask you about certain things which I have been keeping to myself; so, if you answer them, I shall declare my acceptance of Islam before you." The Prophet (pbuh) said, "Ask me, O father of Imarah!" So he asked him about many things till he was satisfied and admitted that the Prophet (pbuh) was right. Then he said, "Tell me about your wasi (successor): who is he? No prophet can ever be without a wasi, and our prophet Moses (as) had appointed Yusha’ IJoshna] son of Noon as his successor." He (pbuh) said, "My wasi is Ali ibn Abu Talib followed by my grandsons al-Hasan and al-Husain followed by nine men from the loins of al-Husain." He said, "Then name them for me, O Muhammad!"

The Prophet (pbuh) said, "Once al-Husain departs, he will be followed by his son Ali; when Ali departs, his son Muhammad will succeed him. When Muhammad departs, his son Ja’fer will follow him. When Ja’fer departs, he will be followed by his son Mousa. When Mousa departs, his son All will succeed him. When Ali departs, his son Muhammad will succeed him. When Muhammad departs, his son al-Hujjah Muhammad al-Mahdi will succeed him. These are the twelve ones." So that Jew embraced Islam and praised Allah for having guided him(‘This is recorded on p.440 of al-Hafiz al-Qandoozi al-Hanafi’s book Yanabi’ al-Mawaddak and also by al-Hamawayni in his book Faraid al-Simtain wherein he relies on the authority of Mujahid who quotes Ibn Abbas).

If we wish to turn the pages of Shi’a books and discern the facts the contain with regard to this subject, we will surely find many times a many ahadith as this one, but this suffices to prove that Sum scholars do admit that the number of the Imams (as) is twelve, an there are no such Imams besides Ali (as) and his purified offspring.

What strengthens our conviction that the Twelve Imams fror AhI al-Bayt (as) were never tutored by any of the Ummah’s scholai is the fact that no historian, nor any traditionist, nor any biographei has ever indicated that one of the Imams from Ahl al-.Bayt (as learned what he knew from some suhaba or tubi’een as is the cas with all the Ummah’s scholars and Imams.

Abu Haneefah, for example, was a student of Imam Ja’fer-a] Sadiq (as); Malik was a student of Abu Haneefab; al-Shafi’i learne’ from Malik and so did Afimed ibn Hanbal. As regarding the Imams from AhI al-Bayt (as), their knowledge is gifted by Allah, Glory and Exaltation be to Him, and they inherit such knowledge son from father for they are the ones to whom the Almighty specifically refers where he says "Then We gave the Book for an inheritance to those whor We chose from among Our servants" (Holy Qur’an, 35:32). This much ought to convince the discreet reader that th information stated in this section is taken from a very reliable source

The Basmala

Whenever we recite a verse from the Holy Qur’an, we start with th Basmala, that is: Bismillahir-Rahrnunir-Rahuin, In the Name of Allal the Most Gracious, the most Merciful. In the Fatiha, the first chapte of the Holy Qur’an, this Basmala is a verse all by itselt whereas in a, other chapters, with the exception of Bara’ah or Tawbah where it not recited, it serves as an introduction to other verses. On pp. 39-4t Vol. 1, of his Taft ir, al-Qummi chronologically arranges the isnud o one particular statement made by Imam Ja’fer al-Sadiq (as) an’ recounts the longest list of narrators we have ever come across. Th list of narrators ends with Abu Busayr, a well-known companion o this great Imam (as), saying that he once asked Imam al-Sadiq (as about the tafsir of Bismillu/iir-Rahmunir-Rahim, so he said, and xv would like to quote his statement as well as its isnad in its origins text as follows:

After the long list of the said narrators, the Imam (as) indicates the derivation of each letter of the Basmala as follows:

The "ba" is derived from "baha-Allah," the Splendor of Allah; the ‘seen" is derived from "sanna-Allah," the Majesty of Allah; the "meem" is derived from "mulk-Allah," the Kingdom of Allah; "Allah’ is the God of everything; "alRahman" is the One Who is Merciful to all His creation; "al-Rahim" is the One Who singles out those who believe in Him to receive the greatest share of His mercy.

On p. 506 of Misbah al-Kaf’umi, the Messenger of Allah (pbuh) is quoted saying that when a teacher teaching a child to recite the Holy Qur’an tells the child to recite "Bismillahir-Rahmanir-Rahim," and the child recites it, Allah will decree a clearance for the child, for his parents, and for the teacher, from hell, and that it is comprised of nineteen letters, the same number corresponding to the number of the keepers of the gates of hell; therefore, whoever pronounces it, Allah will permit these letters to close the gates of hell against him.

Now let us research and find out how each of the 114 chapters of the Holy Qur’an stands out among the rest, and what rewards the faithful will Insaia-Allah receive from the most Generous One for reciting it. Following is a translation from the Arabic of most of the original text on pp. 506-542 of Vol. 2 of Misbah ul-Kaf’umi by Shaykh Taqi al-Deen Ibrahim ibn Ali ibn al-Hassan ibn Muhammad ibn Salih al-’Axnili al-Kaf’ami, in addition to selected texts included in Vol. 89 of al-Majlisi’s Bihar ul-Anwar

Chapter 1 (al-Fatiha)

Al-Tibrisi, in his exegesis Mujma’rd-Bayun fee Tafsir al-Qur’un, provides ten names for the first chapter of the Holy Qur’an, namely Surat al-Fatiha:

al-Fatiha, the one that opens, for it is like a gate when opened, it leads one to the Book of Allah;

al-Hamd, the praise, for its verses are clearly praising the Almighty;

Ummul Kitab, the mother of the Book, for its status is superior to all other chapters of the Holy Qur’an, or like the war standard: it is always in the forefront;

al-Sab’, the seven verses, for it is comprised of seven verses and the only one whose verses are seven, and there is no room here to elaborate on the merits of the number 7 especially since most readers of this book are already aware of such merits;

al-Mathani, the oft-repeated Chapter, for no other Chapter of the Holy Qur’an is repeated as often as this one;

al-Kafiya, the chapter that suffices and that has no substitute; you simply cannot replace its recitation with that of any other chapter of the Holy Qur’an in the first two rek’ats of the prayers, whereas it can substitute others;

al-Asas, the basis or foundation or bed-rock, a connotation of its being the foundation upon which the Holy Qur’an stands just as the Basmala ("Bismillahir-Rahmanir-Rahim") is the foundation of the Fatiha;

alShifa, the healing, due to the fact that the Messenger of Allah (pbuh) has said that the Fatiha heals from all ailments except death; and al-Salat, the prayers, or the basic requirement of the daily prayers, one without the recitation of which no prayer can be accepted, especially since tue Prophet (pbuh) has quoted the Almighty saying, ‘The prayers have been divided between Me and My servant: one half for Me, and one for him;" so when one recites it and says, "Alhamdu lillahi Rabbil-’Alameen," the Almighty says, "My servant has praised Me." And when he says, "Arrahmanir-Raheem," the Almighty says, "My servant has praised Me." And when he says, "Maliki YawmidDeen," Allah says, "My servant has exalted Me." And when he says, "Iyyaka Na’budu wa iyyaka nasta’een," Allah will say, "This is a covenant between Me and My servant, and My servant shall be granted the fulfillment of his pleas." Then if he finishes reciting the Fatiha to the end, Allah will again confirm His promise by saying, "This is for [the benefit of] My servant, and My servant will be granted the answer to his wishes."

The Messenger of Allah (pbuh) is quoted by Abu Ali al-Fadl ibn al-Hassan ibn al-Eadi al-Tibrisi, may Allah have mercy on his soul, saying that one who recites al-Fatiha will be regarded by the Almighty as though he recited two-thirds of the Holy Qur’an and as though he gave by way of charity to each and every believing man and woman. "By the One in Whose hand my soul is," the Prophet (pbuh) continues, "Allah Almighty did not reveal in the Torah, the Gospel, or the Psalms any chapter like it; it is the Mother of the Book and alSab’ al-Mathani (the oft-repeated seven verses), and it is divided between Allah and His servant, and His servant shall get whatever he asks; it is the best Sura in the Book of the most Exalted One, and it is a healing from every ailment except poison, which is death." He (pbuh) is also quoted by al-Kaf’ ami as saying, "He (Allah) bestowed it upon me as His blessing, making it equivalent to the Holy Qur’an, saying, ‘And We have granted you al-Sab’ al-Mathani and the Great Qur’an (Surat al-Hijr,

verse 87).’ It is the most precious among the treasures of the ‘Arsh." Indeed, Allah, the most Sublime, has chosen Muhammad (pbuh) alone to be honored by it without doing so to any other Prophet or Messenger of His with the exception of Sulayman (Solomon), peace be upon him, who was granted the Basmala (see verse 30 of Surat al-Naml, Chapter of the Ant). One who recites it, being fully convinced of his following in the footsteps of Muhammad (pbuh) and his Progeny (as), adhering to its injunctions, believing in its outward and inward meanings, will be granted by Allah for each of its letters a blessing better than what all there is in the world of wealth and good things, and whoever listens to someone reciting it will receive one third of the rewards due to its reciter.