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In describing the outward and inward manners of the Holy Quran

  • کد خبر : 9450
  • 11 September 2024 - 2:46
In describing the outward and inward manners of the Holy Quran

In describing the external manners of reciting the Qur’an: Its appearance etiquette is that: ۱- It should be with ablution. ۲- He should sit or stand calmly and respectfully through politeness. ۳- He should not lean towards the Qiblah. ۴- He should sit on all fours and not stretch his legs, but like someone who […]

In describing the external manners of reciting the Qur’an:

Its appearance etiquette is that:

۱- It should be with ablution.

۲- He should sit or stand calmly and respectfully through politeness.

۳- He should not lean towards the Qiblah.

۴- He should sit on all fours and not stretch his legs, but like someone who stands or sits in the presence of Jalil al-Shaan.

۵- He should read quickly, and this is because it has been said in hadiths that if he finishes the Qur’an in less than three days, he is not knowledgeable, and in another hadith it is said that I do not like it when someone finishes the Qur’an in less than a month; But in the holy month of Ramadan, there are hadiths that end every three days.

۶- One of the etiquettes is to cry and if he doesn’t want to cry, to cry himself.

۷- read a little out loud if it is safe from hypocrisy.

۸- If he can embellish his voice, but in a way that includes rejection.

۹- He should observe the truth of the verses in such a way that when he reaches the verse of Sajdah, he prostrates, and when he reaches the verse of punishment, he seeks refuge in God, and when he comes to the verse of mercy and mentions the blessings of heaven, he asks God for it, and when he comes to a verse that contains On the glorification or takbeer of the Lord, let him glorify and takbeer as per the verse  Pray and ask for forgiveness, pray and ask for forgiveness.

۱۰- At the beginning of reading  say: I seek refuge in Allah, the All-Knowing, I am the devil.

۱۱- Whenever he finishes a surah, he should say: The truthfulness of Allah, the Most High, the Great, and the speech of the Messenger of the Noble Ones, may God bless us and bless us, praise be to God, the Lord of the worlds.

In describing the esoteric etiquette of reciting the Qur’an:

First: Reminder of the greatness of the word and the exaltation of it, remembering the grace of God and His grace on His creation, who has spoken such a word from the throne of glory, and has made it close to his servants to understand, and has clothed his words in letters, not the throne, to be able to hear it. You were not under the burden of us, but your parts were disintegrated. Where is the weak to bear the greatness of the divine word and the splendour, the brightness of his light, and God Almighty conveying his words to the understanding of the incapable human by expressing it, because for them it is like the sound of letters and words, what has man done for animals and birds. When a person wants to understand a couch or a chicken that comes or goes, even though their understanding is incapable of understanding the words of a human being, which comes from intelligence and reason and is spoken in a complete order in the end of order, this person is unable to speak about order. Humanity degrades and calls out from talking to those animals to what they deserve. Therefore, since man was unable and incapable of carrying the divine word, the king of his words descended from the throne of greatness and glory to the level of human understanding, and manifested in the manifestations of letters and sounds, and the form of letters was honored by it, just as the human body was honored by the unmarried soul. The honor has arrived.

Second : The one who remembers bowing while reciting the Qur’an and remembers that what he reads is not the words of man, but the words of God Almighty, the creator of the sun and the moon, and reading his words is extremely dangerous, and it is not worthy to touch the cover and pages without purity. And its words are bad, also the impure tongues that are spoken with inappropriate words are not worthy to be read, and it is not suitable for hearts contaminated by moral vices to search for its meanings. At that time, the bowing of the theologian should not be memorized. An hour before the recitation, he should meditate on the attributes and actions of God and memorize them.

It should be understood that this is the word of the one who only by his holy will and pure providence has created all that he sees and hears from the throne and the seat and the sky and the earth and what is between them and below and above them, and he is the creator and sustenance of everything and all The creatures and the multitude of creations from one thing to another are subdued and captive in the grip of his power, some are drowning in his grace and mercy, and some are caught in his wrath and anger, and all of them have no power in the presence of that which is not tangible, from the abstract worlds, and as in the parables  If he thinks about this, his heart will be filled with divine majesty, and one of the greats of religion, like you opened the Quran for recitation, said: (This is the word of the Lord, this is the word of the Lord) It means that this is the word of the Lord, this is the word of the Lord, and you fainted.

Third: The one who recites with sadness and compassion, and it is narrated from Imam Jafar Sadiq (AS) that the reciter of the Qur’an needs three things.

۱- Humble heart

 2- Empty body

 3- A quiet place

 When his heart is humble, the devil flees from him, and when his body is free from work, his heart focuses on reciting the Qur’an, and there is no complication that deprives him of the light of the Qur’an and its benefits, and when he is in a secluded place and from creation Even if the edge is drowned, his inner being will be in touch with God, and he will find the sweetness of the divine addresses that he gave to his righteous servants, and he will know his favor to them, and when he has drunk a cup of this drink, he will not accept any situation for him, and he will not like any time better than this. The immediate time is in praying to God.

Fourth: The presence of the heart and the abandonment of worldly thoughts and false preoccupations at that time.

Fifth: Pondering the meanings of the Qur’an and that is something other than the presence of the heart, Almighty God says: Do they not ponder over the meanings of the Qur’an, or are their brains locked, and if he cannot meditate unless he repeats the verse, he deserves to repeat it, and this is the reason why the religious leaders of the verses They were repeating it, maybe they were stopping for a while in one verse.

Sixth: That he should not be satisfied with understanding the meaning of the appearance as soon as he ponders, but should try to clarify the truth of the meaning  So when it comes to a verse that contains divine attributes, for example  : (and al-Sami al-Basir) and like: (O Allah, the Almighty God, peace be upon him, the believers, the believers, the mighty, the mighty, the mighty, the mighty) he should meditate on the meaning of these good names and attributes, perhaps their secrets will be revealed to him when he comes to the verses in which divine actions are mentioned, such as the creation of the heavens and the earth, the angels, the stars, and the mountains. and animals, plants, clouds, rain, etc. After these, remember the greatness and glory of God, and in every action, consider its subject, and when he comes to a verse that contains a description of heaven, hell, or other states of the hereafter, remember So that what is in this world does not have a tangible value of the blessings and calamities in front of the blessings and calamities of the hereafter, after that he realizes the greatness of God, and in his heart, he prays to Him to save him from the punishments of that world, and to give him blessings and blessings. and when he comes to the conditions of the prophets and what happened to them from the persecution of the nation, killing and beating them, he will be reminded of God’s neediness and neglect and realize that if all of them had perished, not even an iota of trace would have appeared in his property. When he comes to a verse in which the support and help of the people of truth is mentioned, he should mention the power of God and the highness of truth, and also in all the verses of promises and prohibitions.

Seventh: The one who keeps himself from what hinders the understanding of the meanings of the Qur’an, and these are several things:

۱- Imitation and bigotry of a religious person without being a seeker of the truth, is this like a curtain of the mirror of the heart that prevents from shining what is not his belief in it?

 2- Stagnation on the interpretation of the appearance of the Qur’an with the belief that there is no other interpretation for it and because it is forbidden in the news.

 3- Spending your effort, mind and understanding in researching letters and their meanings and other things that are common among reciters, blaming all reflection on this, prevents understanding its meanings.

 4- Insist on  The outward and inward sins and the following of lusts, which cause the darkness of the heart and deprive it of discovering the secrets of the truths and shining the lights of false knowledge in it.

Eighth : Whoever observes any address in the Qur’an should imagine that it is addressed to him and he is the target of that address, and if he observes any story from the stories of the previous prophets, he should conclude that the purpose is to learn from it, not just reading stories and anecdotes, because the entire Qur’an is guidance and guidance. and it is mercy, healing, preaching, light and guidance of the worldly people, so whoever reads it should read it in such a way that a servant reads the commandment of his master who wrote it so that he understands it and acts according to it.

ninth : His heart is affected by the effects of different verses, so during the recitation of the Qur’an, different states are achieved for him, according to each verse, from fear, sadness, joy, direction, fear, hope, longing, and openness in such a way that when he comes to a verse that It contains a threat and a promise that his heart will be troubled and trembled with fear and he will cry out as if he is empty of form from the intensity of fear and when he reaches a verse that indicates the extent of mercy and the promise of forgiveness, he will be happy and joyful. And the blossoming and expansion will come together in him, and when he comes to the description of heaven, the effect of enthusiasm for it will appear in his heart, and when he comes to the description of hell, signs of fear will be found in him, and when he comes to the mention of the attributes of glory and beauty and the names of God Almighty, he will submit and humble himself. May his greatness and pride fall and the likes of this and the general purpose of reciting the Qur’an is to achieve these states in the heart and act on it, it is easy to move the tongue.

۱۰th: Those who are progressing in reciting the Qur’an, what are the ranks of reciters who are not among the heedless and have not come out of the stage of heedlessness, there are three types:

۱-  And that level is even lower if he imagines himself as standing in the presence of God and reciting the Qur’an, and God Almighty looks at him and listens to his words, and at this time he is in a state of flattery, questioning, supplication, and impatience.

۲- The one who observes in his heart that it is as if the Almighty God is addressing him and speaking and commanding and forbidding by his grace and mercy.  At this time, the position of awe is revelation and listening.

۳- The one who is not completely engrossed in himself and his recitation, but all his effort is due to the author of the words and his thoughts are exclusive to him in such a way that he seems to be immersed in observing his beauty and does not care about anyone else. The rank of the Companions is Yamin, and what is other than this is the rank of the heedless. And Hazrat Seyyed al-Shahda (pbuh) Ruhi Fidah referring to the third stage said: (Al-Dhi Tjali Laaba Ten Fi Kitaba Fi Kul Shi wa Arahm Nafse Fi Khattabah Baal Fi Kul Noor W Fiy) means “He revealed Himself to His servants in His Book but in everything and manifested Himself to them in His speech but in every light and Shadow . It is related that he saw Imam Jafar Sadiq (a.s.) in prayer in a state where he fell unconscious on the ground, when he regained consciousness, they asked him the reason, and he said, “I repeated the verse in my heart until it seemed as if I had heard it from the owner of the word, and the eye could not bear to examine his power.” If someone reaches this level, his happiness will be limitless and the pleasure and sweetness of his recitation will be endless, and one of the elders  He said that I used to read the Qur’an and I did not understand its sweetness at all until it became as if I was hearing the Qur’an from the Prophet (PBUH) reciting it to the great Companions, and after that I was promoted from this position, so I used to read it until I heard from Gabriel that the Prophet (PBUH) was instructing me, so God gave me the grace of existence and told me that I was promoted to a higher position, as if I was hearing it from the master of the word, and at that time I found a blessing and a pleasure that I could not wait for, and some of the companions said It is that when the hearts are purified, they will never be satisfied with reciting the Qur’an.

Eleventh : He who is cut off from his ability and doesn’t see his own goodness and pleasure, then whenever he comes to a verse that contains prayers and praises of the righteous, he does not consider himself among them and does not count himself among the people of that promise, but the people of truth and certainty. The people of that place should count the promise and rejoice that God will join them and when he comes to a verse that contains the condemnation of sinners and the guilty, he should pretend that he is the addressee of this verse and that he is referring to it. Is . Amirul Momineen (AS) who says: In the description of the pious, when they come to a verse that contains threats and intimidation, they close their ears to it and think that the sound of the roaring of hell reaches their ears.

 

 

 

 

Source: Meraj Al-Saada book

the writer : Mullah Ahmad Naraghi

لینک کوتاه : https://mostajar.com/en/?p=9450

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