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Taqwa;the Provision of Believers

Ibn Juzayy said in his dictionary of terms from the introduction to his tafsir:
“Taqwa’s meaning is fear, clinging to obedience to Allah and abandoning disobedience to Him. It is the sum of all good.”
And in his commentary:
We will discuss taqwa in three sections.

FIRST SECTION:

Concerning its benefits derived from the Qur’an, and they are fifteen:
  • Guidance, because of His words “guidance for the muttaqeen (the people of taqwa)”;
  • Help because of His words “Truly, Allah is with the people who have taqwa”;
  • Close friendship [with Allah] because of His words, “Allah is the close friend of the muttaqeen”;
  • Love because of His words, “Truly Allah loves the muttaqeen”;
  • Covering over [of wrong actions] because of His words, “If you have taqwa of Allah He will make for you a discrimination and He will cover over for you your wrong actions”;
  • A way out from unhappiness, and provision from where one does not expect because of His words, “Whoever has taqwa of Allah He will make a way out for him and provide him from where he does not expect”;
  • Facilitation of affairs because of His words, “Whoever has taqwa of Allah He will make ease for him in his affair”;
  • Full covering over of wrong actions and magnification of rewards because of His words, “Whoever has taqwa of Allah He will cover over his wrong actions and magnify a reward for him”;
  • Acceptance of actions because of His words, “Allah only accepts from the people of taqwa”;
  • Success because of His words, “Have taqwa of Allah in order that you might succeed”;
  • Good news because of His words “For them there is good news in this world and in the next”;
  • Entrance into the Garden because of His words “Truly, there are for the people of taqwa with their Lord Gardens of bliss”;
  • Salvation from the Fire because of His words “Then We will save the ones who had taqwa”.

SECOND SECTION:

There are ten things which awaken taqwa:
  • Fear of punishment in the next life;
  • Fear [of punishment in] this life;
  • Hope of worldly reward;
  • Hope of the reward of the next world;
  • Fear of the reckoning;
  • Shyness and bashfulness before the gaze of Allah, and this is the station of fearful watchfulness (muraqabah);
  • Showing gratuide  for His blessings by obeying Him;
  • Knowledge, because of His words, “They only fear Allah, of His slaves, the ones who have knowledge”;
  • Exalting and honouring His majesty, and it is the station of awe;
  • Sincerity in love because of the words of the one who said:
“You disobey God while you make apparent that you love Him,
          This, by my life, in analogy is a marvel.
If your love were sincere you would obey Him,
          Truly, the lover towards the one he loves is obedient.”
And to Allah be attributed the good of the one who said:
“She said, and she had asked about the state of her lover,
          ‘For Allah’s sake, describe him and do not omit nor exceed!’
I said, ‘If he had feared death from thirst,
          and you had said, “Stop! don’t approach the water!” then he would not have approached.'”

THE THIRD SECTION:

There are five degrees of taqwa:
  • That the slave should protect himself from kufr (covering over the truth), and that is the station of Islam;
  • That he should protect himself from acts of disobedience and forbidden things, and it is the station of turning or repentance (tawbah);
  • That he should protects himself from doubtful matters, and that is the station of caution or carefulness (wara’);
  • That he should protect himself from even those things that are permitted, and that is the station of doing without (zuhd);
  • That he should protect himself from the presence of other than Allah in his heart, and it is the presence of witnessing (mushahadah).
That ends what Ibn Juzayy al-Kalbi wrote on taqwa.

The Holy Quran Recitation Surrah Duha By Abdul Basit

The Noble Quran Recitation of Surrah Duha, By: Qari Abdul Basit Abdul Samad

Learning the Holy Quran

‘Uthmaan, may Allah be pleased with him, said that the Prophet Muhammad (PBUH) said:
The best of you are the ones who learn the Qur’an and teach it to others [Sahih Al-Bukhari]

Performing Wudhû (Ablution)

“O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles”

[The Holy Quran Surrah Al-Maa’idah 5:6]

Narrated Abû Hurayrah radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said:

When a bondsman – a Muslim or a believer – washes his face (in course of ablution), every sin he contemplated with his eyes will be washed away from his face along with water, or with the last drop of water ; when he washes his hands, every sin they wrought will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will be washed away with the water, or with the last drop of water, with the result that he comes out pure from all sins.

[Sahîh Muslim]

The Qur’an. Says Allah in the Qur’an, “O you who believe, when you rise for prayer, wash your faces and your hands up to the elbows and lightly rub your heads and (wash) your feet up to the ankles.

(The Holy Quran, Surrah al-Mai’dah 6).

Narrated Abu Huraira: Allah’s Apostle said,
“The congregational prayer of anyone amongst you is more than twenty (five or twenty seven) times in reward than his prayer in the market or in his house, for if he performs ablution completely and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to proceed to the mosque except the prayer, then, on every step which he takes towards the mosque, he will be raised one degree or one of his sins will be forgiven.
The angels will keep on asking Allah’s forgiveness and blessings for everyone of you so long as he keeps sitting at his praying place.
The angels will say,’O Allah, bless him! O Allah, be merciful to him!’ as long as he has ablution or does not do a thing which gives trouble to the other.”The Prophet further said, ”One is regarded in prayer so long as one is waiting for the prayer.”
Bukhari (Book #34, Hadith #330)

Narrated Uthmân ibn AffânradhiAllâhu `anhu:

The Messenger of Allâh sallAllâhu `alayhi wa sallam said: He who performed ablution well, his sins would come out from his body, even coming out from under his nails. [Sahîh Muslim].

What to say before and after ablution(Wudu’) ?
ماذا نقول قبل وبعد الوضوء

قبل الوضوء
Before you start  Say: Bismillaher Rahmaaner Rahim  بسم الله الرحمن الرحیم
Which means: In the Name of  Almighty Allah.

And…

بعد الوضوء
It is also recommended (sunnah) to say after one finishes wudu’:

أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ،

اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ.

Ash-hadu alla ilaha illallahu wahdahu la sharika lah. Wa ash-hadu anna Muhammadan ^abduhu warasuluh. Allahumma j^alni minat-tawwabina waj^alni minal-mutatahhirin.

This means: “I bear witness that no one is God but Allah only, with no partners and that Muhammad is His slave and Messenger.

O Allah, make me among those who repeatedly repent and purify themselves.”

The Explanation of The Perfect 99 Names of Allah Ta’ala

Praise be to Allah, the Lord of the worlds. May Allah raise the rank of our master Muhammad (sallallahu ‘alahi wasallam) and his Ahl and Companions and protect his nation from that which he fears for it.


Thereafter:

1. Allah

The One Who has the Godhood, which is the power to create the entities

2. Ar-Rahman

The One Who has an abundance of mercy for the believers and the blasphemers in this world and exclusively for the believers in the Hereafter.

3. Ar-Rahim

The One Who has an abundance of mercy for the believers.

4. Al-Malik

The One with absolute Dominion, and the One Whose Dominion is clear of imperfection.

5. Al-Quddus

The One Who is pure from any imperfection and clear of children and adversaries.

6. As-Salam

The One Who is clear of every imperfection.

7. Al-Mu’min

The One Who witnessed for Himself that no one is God but Him; and Who witnessed for His believers that they are truthful in their belief that no one is God but Him.

8. Al-Muhaymin

The One Who witnesses the saying and deeds of His creatures.

9. Al-^Aziz

The Defeater Who is not defeated.

10. Al-Jabbar

The One for Whom nothing happens in His dominion except what He willed.

11. Al-Mutakabbir

The One Who is clear of the attributes of the creatures and of resembling them.

12. Al- Khaliq

The One Who brings everything from non-existence to existence.

13. Al-Bari’

The Creator Who has the Power to turn the entities from one state to another.

14. Al-Musawwir

The One Who forms His creatures in different pictures.

15. Al-Ghaffar

The One Who forgives the sins of His slaves time and time again.

16. Al-Qahhar

The Subduer Who has the perfect Power and is not powerless over anything.

17. Al-Wahhab

The One Who is Generous in giving plenty without any return.

18. Ar-Razzaq

The One Who makes the Sustenance reach His slaves. Sustenance is everything that benefits, whether halal or haram.

19. Al-Fattah

The One Who opens for His slaves the closed worldly and religious matters.

20. Al-^Alim

The Knowledgeable; the One for Whom nothing is hidden from His Knowledge.

21-22. Al-Qabid, Al-Basit

The One Who constricts the sustenance by His Wisdom and expands and widens it with His Generosity and Mercy.

23-24. Al-Khafid, Ar-Rafi^

The One Who lowers whomever He willed by His Destruction and raises whomever He willed by His Endowment.

25-26. Al-Mu^izz, Al-Mudhill

The One Who gives esteem to whomever He willed; hence there is no one to degrade him. The One Who degrades whomever He willed; hence there is no one to give him esteem.

27. As-Sami^

The One Who Hears all things that are heard by His Eternal Hearing without an ear, instrument, or organ.

28. Al-Basir

The One Who Sees all things that are seen by His eternal Sight without a pupil or any other instrument.

29. Al-Hakam

He is the Ruler, and His judgment is His Word.

30. Al-^Adl

The One Who is entitled to do what He does.

31. Al-Latif

The One Who is kind to His slaves and endows upon them.

32. Al-Khabir

The One Who knows the truth of things.

33. Al-Halim

The One Who delays the punishment for those who deserve it and then He might forgive them.

34. Al-^Adhim

The One deserving the attributes of Exaltment, Glory, Extolement, and Purity from all imperfection.

35. Al-Ghafur

The One Who forgives a lot.

36. Ash-Shakur

The One Who gives ample reward for a little obedience.

37. Al-^Aliyy

The One Who is clear of the attributes of the creatures.

38. Al-Kabir

The One Who is greater in status than everything.

39. Al-Hafidh

The One Who protects whatever and whomever He willed to protect.

40. Al-Muqit

The One Who has the Power.

41. Al-Hasib

The One Who gives the satisfaction.

42. Al-Jalil

The One Who is attributed with greatness of Power and Glory of status.

43. Al-Karim

The One Who is clear of abjectness.

44. Ar-Raqib

The One from Whom nothing is absent. Hence its meaning is related to the attribute of Knowledge.

45. Al-Mujib

The One Who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.

46. Al-Wasi^

The Knowledgeable.

47. Al-Hakim

The One Who is correct in His doings.

48. Al-Wadud

The One Who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them: Hence its meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and with which He spoke to Muhammad and Musa. It is not a sound, nor a language, nor a letter)

49. Al-Majid

The One Who is with perfect Power, High Status, Compassion, Generosity, and Kindness.

50. Al-Ba^ith

The One Who resurrects His slaves after death for reward and/or punishment.

51. Ash-Shahid

The One from Whom nothing is absent.

52. Al-Haqq

The One Who truly exists, i.e., the One Whose Existence is confirmed.

53. Al-Wakil

The One Who gives the satisfaction and is relied upon.

54. Al-Qawiyy

The One with the complete Power.

55. Al-Matin

The One with extreme Power which is un-interrupted, and Who does not get tired.

56. Al-Waliyy

The Supporter.

57. Al-Hamid

The praised One Who deserves to be praised.

58. Al-Muhsi

The One Who knows the count of things.

59. Al-Mubdi’

The One Who started the human being, that is, He created him.

60. Al-Mu^id

The One Who brings back the creatures after death.

61. Al-Muhyi

The One Who took out a living human from seminal fluid that does not have a soul. He quickens the dead by giving the souls back to the decayed bodies on the Resurrection Day and He makes the hearts alive by the light of knowledge.

62. Al-Mumit

The One Who renders the living dead.

63. Al-Hayy

The One Who is attributed with a life that is unlike our life and is not that of a combination of soul, flesh, and blood.

64. Al-Qayyum

The One Who remains and does not end.

65. Al-Wajid

The Rich Who is never poor. Al­Wajd is Richness.

66. Al-Majid

The One Who is Majid.

67. Al-Wahid

The One without a partner.

68. As-Samad

The Master Who is relied upon in matters and is resorted to in one’s needs.

69. Al-Qadir

The One Who is attributed with Power.

70. Al-Muqtadir

The One with the perfect Power from Whom nothing is withheld.

71-72. Al-Muqaddim, Al-Mu’akhkhir

The One Who puts things in their right places. He makes ahead whatever He wills and delays whatever He wills.

73. Al-‘Awwal

The One whose Existence is without a beginning.

74. Al-‘Akhir

The One whose Existence is without an end.

75-76. Adh-Dhahir, Al-Batin

The One above Whom nothing exists and underneath Whom nothing exists; hence He exists without a place. His Existence is obvious by proofs. He is clear of the delusions of bodily attributes.

77. Al-Wali

The One Who owns things and manages them.

78. Al-Muta^ali

The One Who is clear of the attributes of the creation.

79. Al-Barr

The One Who is kind to His creatures, Who covered them with His sustenance and specified whomever He willed among them by His support, protection, and special mercy.

80. At-Tawwab

The One Who grants repentance to whomever He willed among His creatures and accepts his repentance.

81. Al-Muntaqim

The One Who victoriously prevails over His enemies and punishes them for their sins. It may mean the One Who destroys them.

82. Al-^Afuww

The One with wide forgiveness.

83. Ar-Ra’uf

The One with extreme Mercy. The Mercy of Allah is His Will to endow upon whomever He willed among His creatures.

84. Malikul-Mulk

The One Who controls the dominion and gives dominion to whomever He willed.

85. Dhul-Jalal Wal-‘Ikram

The One Who deserves to be Exalted and not denied.

86. Al-Muqsit

The One Who is Just in His judgment.

87. Al-Jami^

The One Who gathers the creatures on a day there is no doubt about, that is, the Day of Judgment.

88. Al-Ghaniyy

The One Who does not need the creation.

89. Al-Mughni

The One Who satisfies the necessities of the creatures.

90. Al-Mani^

The Supporter Who protects and gives victory to His pious believers.

91-92. Ad -Darr, An-Nafi^

The One Who makes harm reach to whomever He willed and benefit to whomever He willed.

93. An-Nur

The One Who guides.

94. Al-Hadi

The One with Whose Guidance His believers were guided, and with Whose Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.

95. Al-Badi^

The One Who created the creation and formed it without any preceding example.

96. Al-Baqi

The One for Whom the state of non-existence is impossible.

97. Al-Warith

The One Whose Existence remains.

98. Ar-Rashid

The One Who guides.

99. As-Sabur

The One Who does not quickly punish the sinners.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

And Allah Ta’ala Knows Best

The outlook of people of faith on death

The outlook of people of faith on death

“Every soul shall taste death. You shall receive your rewards only on the Day of Resurrection. Anyone who is spared the Fire and admitted to the Garden will surely triumph. The life of this world is just the enjoyment of delusion.(Surah Al ‘Imran, 185)

Death will come upon every man existing in this world at a predestined time in compliance with the verse, “Every soul shall taste death. In the end you shall return to Us”. (Surat al-’Ankabut, 57) Nothing a man possesses, neither property, fortune, status, fame, grandeur nor good looks can ward off death. Death is a law of Allah; no one can escape this absolute and unavoidable fact. As the verse, “Wherever you are, death will catch up with you, even if you are in impregnable fortresses…” (Surat an-Nisa’, 78) reminds us, there has never been anyone who could succeed in escaping from death.

This fact is an issue about which people of faith attain a profound understanding. Once they comprehend the certainty and closeness of death, they understand that they need to prepare for the life after death. Fearing an imminent death that may come upon them before attaining the moral perfection Allah demands from His servants and earning His approval, they embrace the religion of Allah with great sincerity and enthusiasm. They lose no time in drawing nearer to Allah and earning His approval, since they realise that they may meet death at any moment. The prayer of believers in the Qur’an is as follows:

… Originator of the heavens and earth, You are my Protector in this world and the Next. So take me as a Muslim at my death and unite me with those who are sincere. (Surah Yusuf, 101)

The people of faith accept death with full submission, since it is a law of Allah. Over and above this, they consider it as a gate through which to attain paradise. Meanwhile, they never forget that they must strive hard to avoid the punishment of hell and earn the approval of Allah. Believers unceasingly feel fear and hope until they meet death. They hope for paradise because they believe. Likewise, they fear hell since they never find themselves self-sufficient.

The severity of the pain and punishment experienced in hell is incomparable to any pain suffered in this world. The torment of fire is of various kinds. The people of hell constantly scream to be saved from fire, they are crammed into narrow places; their hands tied to their necks, they writhe in pain. They are whipped with iron whips. Their hunger and thirst become unbearable. Their pain never abates. This dire situation is exacerbated by profound regret, a feeling of desperation and hopelessness. They wish to disappear for all eternity but to no avail. They are addressed as follows:

Roast in it! And bear it patiently or do not bear it patiently. It makes no difference either way. You are simply being repaid for what you did. (Surat at-Tur, 16)

People of faith continuously contemplate the torment of hell depicted in the Qur’an and turn towards Allah. One of perfected faith always keeps in mind that he can, at any moment, meet the angels of death and thus pass on to the hereafter. His decisions, attitudes, behaviour and the way he speaks reflect his commitment to being worthy of paradise and staying away from hellfire, because no one in this world can be exempt from divine retribution.

Aware that “scales of justice” (Surat al-Anbiya’, 47) will be set up on the Day of Judgement, he does not want to miss an atom’s weight of good. Allah has warned people on this subject as follows:

That Day people will emerge segregated to see the results of their actions. Whoever does an atom’s weight of good will see it. Whoever does an atom’s weight of evil will see it. (Surat az-Zilzal, 6-8)

Similarly, he strictly abstains from any act that would incur the disapproval of Allah, because each act he commits will draw him closer either to paradise or to hell. Nothing exists beyond these two places.

Believers who have a certain awareness of these facts feel constant “fear and hope” throughout their lives. They never forget the state of people awaiting to be taken either to paradise or to hell on the Day of Judgement.

How would someone behave if he were at the crossroads of paradise and hell right at this moment and realised that his eternal life would begin in earnest after his being judged? 

Being right on the verge of hell, would he ever dare to display a displeasing attitude, which would immediately be taken into account?

Certainly not! On the contrary, anybody in such a dire situation would do anything to attain paradise and would draw on his wisdom and conscience to display the attitude most pleasing to Allah. Even a person who had never engaged in such a serious effort throughout his life, deeming the Day of Judgement distant from himself, would feel great panic and strive to make up for his misdeeds. But on that day, no time is granted to make amends. The time granted terminates with death and records are thereupon finalised. From that moment on, no one will be requited for anything other than what he has done.

Having an unshakable faith in the hereafter, paradise and hell, and keeping their minds occupied with the remembrance of death, account for the unflagging efforts of people of perfected faith. To avoid fear and regret in the hereafter, they consider themselves as if awaiting Allah’s verdict on them on the Day of Judgement at every moment of their lives. They prepare themselves for the afterlife with clear consciousness and faith, in the manner of one who has seen the beauty of paradise and the horrors of hell with his own eyes and returned to this life. Therefore, in the face of each situation, they strive to display the best attitude, since they know that any minor heedlessness or unscrupulousness may set them on a course of regret for which there is no remedy.

To conclude, the utter conviction of those of faith ensures an unswerving commitment to draw nearer to Allah and to stand in fear of Him. In the light of the verse, “So fear Allah, as much as you are able to…” (Surat at-Taghabun, 16), believers fear Allah as much as they can and hope to be worthy of paradise.

By Harun Yahya

Surah Al-Ikhlas (Qur’an: Ch112)- The reason of its revelation and some of its virtues

Surah Al-Ikhlas (Qur’an: Ch112)- The reason of its revelation and some of its virtues

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ هُوَ اللهُ أَحَدٌ ۞ اللهُ الصَّمَدُ ۞ لَمْ يَلِدْ وَلَمْ يُولَدْ ۞ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ”

Bismillaahir-Rahmaanir-Raheem. Qul Huwallaahu ‘Ahad. Allaahus-Samad. Lam yalid wa lam yoolad. Wa lam yakun lahu kufuwan ‘ahad.

With the Name of Allah, the Most Gracious, the Most Merciful. Say: He is Allah (the) One. The Self-Sufficient Master, Whom all creatures need, He begets not nor was He begotten, and there is none equal to Him.

The Reason for the Revelation of this Surah and its Virtues
Imam Ahmad recorded from Ubayy bin Ka`b that the idolators said to the Prophet , “O Muhammad! Tell us the lineage of your Lord.” So Allah revealed

﴿قُلْ هُوَ اللَّهُ أَحَدٌ – اللَّهُ الصَّمَدُ –

لَمْ يَلِدْ وَلَمْ يُولَدْ – وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ ﴾

(1. Say: “He is Allah”) (2. “One”.) (3. “He begets not, nor was He begotten”.) (4. “And there is non comparable to Him.”) Similar was recorded by At-Tirmidhi and Ibn Jarir and they added in their narration that he said,

﴿الصَّمَدُ﴾

(As-Samad) is One Who does not give birth, nor was He born, because there is nothing that is born except that it will die, and there is nothing that dies except that it leaves behind inheritance, and indeed Allah does not die and He does not leave behind any inheritance.

﴿وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ ﴾

(And there is none comparable to Him.) This means that there is none similar to Him, none equal to Him and there is nothing at all like Him.” Ibn Abi Hatim also recorded it and At-Tirmidhi mentioned it as a Mursal narration. Then At-Tirmidhi said, “And this is the most correct.”

A Hadith on its Virtues
Al-Bukhari reported from `Amrah bint `Abdur-Rahman, who used to stay in the apartment of `A’ishah, the wife of the Prophet , that `A’ishah said, “The Prophet sent a man as the commander of a war expedition and he used to lead his companions in prayer with recitation (of the Qur’an). And he would complete his recitation with the recitation of `Say: He is Allah, One.’ So when they returned they mentioned that to the Prophet and he said,

«سَلُوهُ لِأَيِّ شَيْءٍ يَصْنَعُ ذَلِكَ؟»

(Ask him why does he do that.) So they asked him and he said, `Because it is the description of Ar-Rahman and I love to recite it. So the Prophet said,

«أَخْبِرُوهُ أَنَّ اللهَ تَعَالَى يُحِبُّه»

(Inform him that Allah the Most High loves him.)” This is how Al-Bukhari recorded this Hadith in his Book of Tawhid. Muslim and An-Nasa’i also recorded it. In his Book of Salah, Al-Bukhari recorded that Anas said, “A man from the Ansar used to lead the people in prayer in the Masjid of Quba’. Whenever he began a Surah in the recitation of the prayer that he was leading them, he would start by reciting `Say: He is Allah, One’ until he completed the entire Surah. Then he would recite another Surah along with it (after it). And used to do this in every Rak`ah. So his companions spoke to him about this saying; `Verily, you begin the prayer with this Surah. Then you think that it is not sufficient for you unless you recite another Surah as well. So you should either recite it or leave it and recite another Surah instead.’ The man replied, `I will not leave it off. If you want me to continue leading you (in prayer), I will do this; and if you all do not like it, I will leave you (i.e., I will stop leading you).’ They used to consider him to be of the best of them to lead them in prayer and they did not want anyone else to lead them other than him. So, when the Prophet came they informed him of this information and he said,

«يَا فُلَانُ، مَا يَمْنَعُكَ أَنْ تَفْعَلَ مَا يَأْمُرُكَ بِهِ أَصْحَابُكَ، وَمَا حَمَلَكَ عَلَى لُزُوم هَذِهِ السُّورَةِ فِي كُلِّ رَكْعَةٍ؟»

(O so-and-so! What prevents you from doing what your companions are commanding you to do, and what makes you adhere to the recitation of this Surah in every Rak`ah) The man said, `Verily, I love it.’ The Prophet replied,

«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»

(Your love of it will cause you to enter Paradise.) This was recorded by Al-Bukhari, with a disconnected chain, but in a manner indicating his approval.

A Hadith that mentions this Surah is equivalent to a Third of the Qur’an
Al-Bukhari recorded from Abu Sa`id that a man heard another man reciting

﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾

(Say: “He is Allah, One.”) and he was repeating over and over. So when morning came, the man went to the Prophet and mentioned that to him, and it was as though he was belittling it. The Prophet said,

«وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآن»

(By He in Whose Hand is my soul, verily it is equivalent to a third of the Qur’an.) Abu Dawud and An-Nasa’i also recorded it. Another Hadith Al-Bukhari recorded from Abu Sa`id, may Allah be pleased with him, that the Messenger of Allah said to his Companions,

«أَيَعْجِزُ أَحَدُكُمْ أَنْ يَقْرَأَ ثُلُثَ الْقُرْآنِ فِي لَيْلَةٍ»

(Is one of you not able to recite a third of the Qur’an in a single night) This was something that was difficult for them and they said, “Which of us is able to do that, O Messenger of Allah” So he replied,

«اللهُ الْوَاحِدُ الصَّمَدُ ثُلُثُ الْقُرْآن»

(“Allah is the One, As-Samad” is a third of the Qur’an.) Al-Bukhari was alone in recording this Hadith.

Another Hadith that its Recitation necessitates Admission into Paradise
Imam Malik bin Anas recorded from `Ubayd bin Hunayn that he heard Abu Hurayrah saying, “I went out with the Prophet and he heard a man reciting `Say: He is Allah, the One.’ So the Messenger of Allah said,

«وَجَبَت»

(It is obligatory.) I asked, `What is obligatory’ He replied,

«الْجَنَّة»

(Paradise.)” At-Tirmidhi and An-Nasa’i also recorded it by way of Malik, and At-Tirmidhi said, “Hasan Sahih Gharib. We do not know of it except as a narration of Malik.” The Hadith in which the Prophet said,

«حُبُّكَ إِيَّاهَا أَدْخَلَكَ الْجَنَّة»

(Your love of it will cause you to enter Paradise.) has already been mentioned.