Attributes of the Qur'an from the Perspective of the Infallibles (a.s.)

Just as the exegetical discussions of each of the verses of the Qur'an in this book conclude with a discussion of narrations, we will similarly conclude the Qur'an-related discussions of this preface with the profound words of the Pure Progeny (a.s.) regarding the greatness and attributes of the Qur'an. In the narrations of the Infallibles (a.s.), numerous attributes have been ascribed to the Qur'an, some of which will be alluded to:

The First Guest of God on the Day of Judgment

The Prophet (s.a.w.) says:

"I will be the first to arrive before the Mighty, the Compeller on the Day of Resurrection—I, His Book, and my Ahl al-Bayt." (124)

On the Day of Resurrection, as all creation returns to the Creator—"Unquestionably, to God do [all] matters evolve" (42:53)—the first to be presented before God will be the Prophet (s.a.w.), the Qur'an, and the Prophet's Ahl al-Bayt. This convergence of multiple lights is in harmony with true unity, allowing the totality of these threefold lights to be perceived as a single light and being, designated as the first guest of God on the Day of Judgment.

The Greatest Creation of God

The Prophet (s.a.w.) also says:

"The Qur'an is superior to everything other than God. So whoever venerates the Qur'an has venerated God, and whoever does not venerate the Qur'an has belittled the sanctity of God." (125)

The Qur'an is superior to everything after God—glory be to Him. So whoever considers the Qur'an great has considered God great, and whoever does not consider it great has treated the sanctity of God lightly. The Qur'an, possesses different levels—from its manifestation in clear Arabic for human comprehension to its exalted and wise essence as part of the Mother of the Book, as stated:

"Indeed, We have made it an Arabic Qur'an that you might understand. And indeed, it is, in the Mother of the Book with Us, exalted and full of wisdom." (43:3-4)

This spectrum encompasses intermediate realms between the earthly and the divine, symbolizing the Qur'an as a firm rope extending from God to humanity. Clinging and holding fast to this divine linkage secures felicity and mastery in both this life and the afterlife.

God exhorts the bearers of the Qur'an to honor it, promising that such reverence will not only endear them to the Divine but also garner affection from His creation. The Prophet (s.a.w.) relays:

"God Almighty says: ‘O bearers of the Qur'an! Endear yourselves to God Almighty by venerating His Book; He will increase you in love and make you beloved to His creation.'" (126)

It's important to note the Qur'an, like the guardianship (wilāya) of the noble Messenger and the Ahl al-Bayt (a.s.), encompasses various levels. At their zenith, both the Qur'an and guardianship converge into a singular illumination, thus transcending distinctions of higher and lower. However, when considering the spectrum of levels, the ultimate tier of the Qur'an holds precedence over the lower level of guardianship. (127)

The Book of Salvation

Muʿādh ibn Jabal recounts a moment during a journey with the Messenger of God (s.a.w.), when he asked: ‘O Messenger of God! Tell us something beneficial for us.' He said, ‘If you want the life of the felicitous, the death of martyrs, salvation on the Day of Gathering, shade on the Day of Scorching Heat, and guidance on the day of misguidance, then study the Qur'an. For it is the speech of the All-Merciful, a protection from Satan, and a weight in the scale [of deeds].'" (128)

The Guide to Paradise

The Prophet (s.a.w.) says:

"Learn the Qur'an and recite it, and know that it will be a reminder and treasure for you, and it will be a burden upon you. So follow the Qur'an, and do not let it follow you. For whoever follows the Qur'an, it will lead him to the gardens of Paradise, and whoever is followed by the Qur'an, it will push him on the back of his neck until it throws him into Hell." (129)

The Commander of the Faithful (a.s.) also says about the Qur'an:

"Whoever places it before himself, it will lead him to Paradise, and whoever places it behind himself, it will drive him to the Fire." (130)

The Way for Man to Become Godly

The Prophet (s.a.w.) says:

"There is no believer, male or female, free or slave, except that God has an obligatory right upon him: to learn the Qur'an and gain understanding (tafaqquh) in it."

Then he recited this verse:

"But [you should] be godly scholars (rabbāniyyīn) by virtue of what you have taught of the Scripture" (3:79). (131)

The duty enjoined by God upon all is to study the Qur'an with the insight of a jurist (faqīh), for the Qur'an beckons towards piety and positions the study of the Qur'an as the pathway thereto.

A godly scholar is one deeply connected to the Lord of the Worlds, proficient in nurturing souls. The pronouncement by the Infallible Imāms (a.s.), "Thus, we are the scholars and our Shīʿa are the students," (132) serves not to confine the role of the godly scholar solely to the Ahl al-Bayt (a.s.), but to delineate the epitome of scholarly piety. Indeed, while the Imāms (a.s.) embody the quintessence of the godly scholar, the avenue to attain such godliness remains accessible to their students.

The Cause of the Ascent of the People of Paradise

A man posed a question to Imām al-Sajjād (a.s.), to which the Imām provided answers. Upon contemplating another query, Imām al-Sajjād (a.s.) referenced the Gospel, stating,

"It is written in the Gospel: ‘Do not seek knowledge of what you do not know, and you have not acted upon what you know.' For when the scholar does not act upon it, it only increases him in distance from God."

He then emphasized the importance of the Qur'an, describing Paradise in divine terms:

"Indeed, God created Paradise with His hand, a brick of gold and a brick of silver, and made its mortar musk, its soil saffron, and its pebbles pearls. He made its levels according to the number of verses of the Qur'an. So whoever recites the Qur'an, it will be said to him: ‘Recite and ascend.' And whoever among them enters Paradise, no one in Paradise will be in a higher level than him except the prophets and the truthful ones (ṣiddīqūn)."

Ḥafṣ recounts that Imām Mūsā ibn Jaʿfar (a.s.) inquired of a man, a disciple of the Imāmate, about his desire to continue living. The man expressed his wish to remain so he could dedicate himself to reciting his cherished sūrah—'Say, "He is God, [who is] One"' (112:1). Reflecting briefly, Imām al-Kāẓim (a.s.) imparted, "O Ḥafṣ! Whoever among our friends and Shīʿa passes away without having proficiently learned the Qur'an, it will be taught to him in his grave so that God may elevate his rank through it. Indeed, the levels of Paradise are aligned with the number of verses in the Qur'an. He will be instructed, ‘Recite and ascend.' Thus, he will recite and subsequently ascend."

In the realm of Barzakh, the intermediary world between our current existence and the Hereafter, the potential for practical improvement in the way we know it—through the performance of obligatory or recommended deeds—is not available. Yet, the pathway to acquiring knowledge remains accessible, akin to what becomes known to the soul in dreams, where learning does not require the physical exertions typical of our waking state. In Barzakh, many religious sciences and pieces of knowledge become clear and are directly witnessed by individuals. Given that the tiers of Paradise correspond to the luminous verses of the Qur'an, the elevation of the Shīʿa's status begins with the Qur'an's teaching. Following this, they are instructed to "Recite and ascend," allowing them to recite the verses and thus ascend through Paradise's levels.

Ascending through the levels of Paradise is not merely a reward for recitation in the afterlife. In Barzakh, the intermediary realm before the Hereafter, obligations and duties that warrant recompense in the worldly sense do not exist. Instead, the elevation through Paradise's tiers for its inhabitants reflects the depth of their connection and intimacy with the Qur'an during their earthly lives.

Ḥafṣ says:

"I did not see anyone more intensely fearful for himself than Mūsā ibn Jaʿfar (a.s.), nor anyone more hopeful than him among the people. His recitation was sorrowful. When he would recite, it was as if he was addressing a person." (133)

This narrative underlines the essence of contemplative recitation, where the reciter often perceives themselves as being directly addressed by the Divine.

The method of learning the Qur'an adopted by the companions of the Prophet (s.a.w.) has been explained as follows: "They would take ten verses from the Messenger of God (s.a.w.). They would not take the next ten until they knew the knowledge and practice in these [first ten]." (134) They would learn ten verses from the Prophet (s.a.w.) and would not learn the subsequent verses until they were aware of the knowledge and practice of them.

A Degree of Prophethood

The Commander of the Faithful (a.s.) highlights the profound connection between the reciter of the Qur'an and the essence of prophethood, stating:

"Whoever recites the Qur'an, it is as if prophethood has been inserted between his two sides, except that revelation does not come to him." (135)

So, whoever recites the Qur'an, it is as if prophethood has been incorporated into his soul, although he does not receive revelation. Recitation of the Qur'an entails adherence to specific etiquettes to achieve such profound effects. Moreover, verses such as "Recite in the name of your Lord who created" (96:1) and "Recite, and your Lord is the most Generous" (96:3) underscore that recitation transcends mere reading, inviting a deeper communion with the divine wisdom contained within the Qur'an.

The Prophet (s.a.w.) also says:

"Whoever recites one-third of the Qur'an, it is as if he has been granted one-third of prophethood. Whoever recites two-thirds of the Qur'an, it is as if he has received two-thirds of prophethood. And whoever recites the entire Qur'an, it is as if he has been bestowed with the full measure of prophethood. Following this, it will be proclaimed to him: ‘Recite and ascend, with each verse elevating you a level.' Thus, he will ascend in Paradise, advancing one level with every verse, until he attains the rank befitting what he has memorized of the Qur'an. It will then be commanded: ‘Take!' and he shall receive... In his right hand will be eternity and in his left, bliss."

This journey of ascension through Paradise's levels culminates in the believer being awarded the gift of eternal life in his right hand and everlasting joy in his left. This imagery aligns with the invocation made during wuḍūʾ, where we implore:

"O God! Place my book in my right hand and grant me immortality in your paradisiacal gardens in my left..." (136)

A Source of Luminosity

Abū Dharr (may God be pleased with him) asked the Messenger of God (s.a.w.) for advice. He said: "I advise you to fear God, for it is the summit of all matters." Abū Dharr said: "Advise me more." He said: "Upon you is to recite the Qur'an and remember God much. For indeed it is a remembrance for you in the heaven and a light for you in the earth." (137) The Qur'an, often referred to as "the Remembrance," enhances the repute of its adherents in the spiritual realm and illuminates their paths in the worldly life.

The emphasis on reciting the Qur'an is not confined to a daily quota of fifty verses. While some narrations suggest the recitation of fifty verses each day, this is not the upper limit of spiritual engagement. Reciting a minimum of fifty verses, particularly after the morning prayers, is recommended. As Imām al-Riḍā (a.s.) says:

"It is appropriate for a man, when he rises in the morning, to recite fifty verses after the supplication." (138)

The Way to Attain the Reward of Being Grateful

The Prophet (s.a.w.) says: "God—blessed and exalted is He—says: ‘Whoever is kept busy by reciting the Qur'an from supplicating to Me and asking Me, I will give him the best reward of the grateful.'" (139) If a believer is so engrossed in reciting the Qur'an that he doesn't articulate his needs before God, the Almighty, without being petitioned, will bestow upon such a servant the finest rewards reserved for those who are thankful. This mirrors the approach of God's Friend, Abraham (a.s.), who refrained from making specific requests when confronted with challenges. Upon hearing commands for his persecution—"Burn him and support your gods" (21:68) and "[The command will be], ‘Throw him into the Hellfire'" (37:97)—he remained silent, understanding that his needs were known to God without utterance: "My asking is sufficient by His knowledge of my condition."

The Way to be Resurrected With the Prophets

The Prophet (s.a.w.) says:

"Indeed, the most honorable of God's servants after the prophets are the scholars, then the bearers of the Qur'an. They depart from the world as the prophets depart, and they will be resurrected from their graves with the prophets, and they will pass over the Bridge with the prophets, and they will receive the reward of the prophets. So glad tidings to the seeker of knowledge and the bearer of the Qur'an for what they have with God of honor and nobility." (140)

The scholars and bearers of the Qur'an's knowledge and practices hold a distinguished status, paralleled to that of the prophets in their departure from this world, their resurrection, and their passage over the Bridge. They will benefit from the rewards of the prophets, a testament to their esteemed position in the divine order. This brings joyous tidings to all seekers of knowledge and bearers of the Qur'an, affirming the honor and nobility bestowed upon them by the divine.

One who pursues Qur'anic knowledge solely for its use in speeches or book writing reveals that their intent is not reflection upon or action based on the Qur'an. This form of commercialized knowledge, regarded merely as a profession, is destined to be forgotten at life's end. While such learning garners the reward of acquainting oneself with the Qur'an's exterior, the station of those who learn the Qur'an for contemplation and practice is distinctly higher.

A Source of Delight for Hearts

The Commander of the Faithful (a.s.) says:

"Learn the Qur'an, for it is the best speech. Gain deep understanding in it, for it is the spring of hearts. Seek healing by its light, for it is the cure for breasts. Recite it beautifully, for it is the most beneficial of stories. Indeed, the scholar who acts contrary to his knowledge is like the confused ignorant one who does not wake up from his ignorance. Rather, the proof against him is greater, the regret upon him is more necessary, and he is more blameworthy in God's sight." (141)

Learn the Qur'an, as it is the finest of discourses. Deeply comprehend it, for it brings joy to the heart. Seek its illumination for healing, as it remedies the soul's ailments. Recite it with grace, for its narratives are most enriching. A scholar not applying their knowledge resembles a confused ignorant person, lost to reason. Being learned, their accountability is more substantial, their remorse deeper, and their censure before God, more severe.

What is meant by tafaqquh (gaining deep understanding) in the Qur'an and the narrations of the Ahl al-Bayt (a.s.) transcends mere acquaintance with terminological jurisprudence (fiqh) as distinct from theology (kalām) and philosophy. Similarly, the term "wisdom" (ḥikma) in these texts does not refer to philosophical wisdom. Rather, fiqh signifies the acquisition of knowledge on the fundamentals of religion and rational understanding, and the comprehension of divine laws concerning what is forbidden and allowed is deemed wisdom. Thus, tafaqquh, or profound learning, is fundamentally about grasping religious knowledge broadly, not confined to its terminological sense. Otherwise, it would be implied that only one-thirteenth of the Qur'an, which are the verses of rulings (āyāt al-aḥkām) and related to the branches of terminological jurisprudence, has fiqh, and what is meant by tafaqquh in the Qur'an would be knowing that small amount specifically. While the entire Qur'an is fiqh. However, if legal, political, social, and civil matters are included within the ambit of fiqh, then the portion of the Qur'an pertaining to jurisprudential verses significantly increases.

From the assertion that healing is found in the light of the Qur'an, it is inferred that ignorance of the Qur'an is akin to a sickness, just as failing to implement its teachings. Ignorance, alongside other ethical shortcomings, is considered a disease of the heart, and the Qur'an serves as the remedy for such afflictions:

And We send down from the Qur'an that which is healing (17:82), a healing for what is in the breasts (10:57). (142)

What the Qur'an refers to as "heart" is that divine subtlety, meaning the soul, not the physical organ responsible for blood circulation. The condition of the human physical heart, whether healthy or ill, is a matter of medical science and bears no relation to the spiritual heart's condition. A person may have a physically healthy heart yet possess a spiritually diseased heart, unable to control his gaze before a non-maḥram, as indicated: then do not be soft in speech [to men], lest he in whose heart is disease should covet (33:32). Similarly, an individual with unhealthy political views may have a spiritually sick heart, even if medically their heart is deemed healthy: So you see those in whose hearts is disease hastening into [association with] them (5:52).

The Commander of the Faithful, Imām Ali (a.s.), portrays the Qur'an as "the best speech" and "the most beneficial of stories," advocating for its beautiful recitation. However, beautiful recitation transcends mere melodious sound; it encompasses a profound understanding of the Qur'an and the implementation of its teachings. In elaborating on this concept, Imām Ali (a.s.) emphasizes that scholarship devoid of action resembles the state of a bewildered ignorant, failing to awaken from the stupor of ignorance. Hence, knowledge without application becomes a liability for the scholar, serving as evidence against him and a cause for regret and blame in the sight of God. Additionally, reciting the Qur'an thoughtfully, adhering to the principles of tajwīd (the art of Qur'anic recitation), enhances the beauty of recitation, imbuing it with a unique spiritual grace.

The Boundless Ocean of Knowledge

The Commander of the Faithful (a.s.) also says:

"Then He sent down to him the Book—a light whose flame cannot be extinguished, a lamp whose burning is never darkened, an ocean whose depth cannot be reached, a way whose course does not mislead, a ray whose light does not darken... God made it a quencher of the thirst of scholars, a spring for the hearts of jurists, a path for the ways of the righteous, a cure after which there is no malady, a light beside which there is no darkness, a rope whose knots are firm, and a stronghold whose peak is impregnable..." (143)

God bestowed upon the Prophet (s.a.w.) a heavenly book that serves as an eternal beacon: a light that never dims and a lamp whose flame is everlasting, symbolizing the perpetual guidance and enlightenment it offers. It is likened to an unfathomable ocean, depths of which cannot be fully comprehended by mere human understanding, representing the infinite wisdom contained within. Described as a path free from misguidance and a ray whose brilliance never fades, the Qur'an stands as a constant source of clarity and insight.

God has ordained it as the ultimate satisfaction for the scholars' quest for knowledge, a revitalizing spring for the hearts of jurists, and a definitive path for those striving for righteousness. The Qur'an acts as a cure leaving no ailment behind, shining as a light amidst all darkness, offering a rope whose handle is firm, and a sanctuary whose lofty peak prevents the enemy.

The Sole Source of Wealth

The Prophet (s.a.w.) says:

"The Qur'an is a wealth, there is no wealth without it and no poverty after it." (144)

The Qur'an is a source of wealth which is not found except in it and there is also no poverty after it. The Prophet (s.a.w.) also says:

"Whoever recites the Qur'an then thinks that someone has been given something better than what he has been given has belittled what God has made great and made great what God has belittled." (145)

Therefore, one who recites the Qur'an then thinks to himself that others have been blessed more than he has—he has considered insignificant what God has considered great (the Qur'an) and has considered great what God has considered insignificant (the world).

He also says:

"It is not appropriate for the bearer of the Qur'an to consider the share of others to be better than what he has been given. Because if he were to possess the entire world, the Qur'an would [still] be better than what he possesses."

For the bearers of the Qur'an, it is not fitting to consider the share of others to be superior to the Qur'anic share. Because if a person were to own the whole world, the Qur'an is superior to whatever he has.