من هم أهل القرآن الذين هم أهل الله وخاصته ؟Who are the people of the Qur’an who are the people of Allah and the closest to Him?-Qui sont les gens du Coran, les vrais privilégiés d’Allah?

[أم أبي التراب]

من هم أهل القرآن الذين هم أهل الله وخاصته ؟

Who are the people of the Qur’an who are the people of Allah and the closest to Him?

Qui sont les gens du Coran, les vrais privilégiés d’Allah?

السؤال : سؤالي ماهو القدار اليومي الذي يلتزمه المسلم في قراءة القرآن حتى يكون من أهل الله وخاصته؟ وهل لو انقطع لفتره ما عن هذا الورد ينتفي عنه هذا الفضل؟

الجواب :
الحمد لله
روى ابن ماجه :215- وأحمد :11870- عَنْ أَنَسِ بْنِ مَالِكٍ رضي الله عنه قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِنَّ لِلَّهِ أَهْلِينَ مِنْ النَّاسِ " قَالُوا : يَا رَسُولَ اللَّهِ ، مَنْ هُمْ ؟ قَالَ "هُمْ أَهْلُ الْقُرْآنِ ، أَهْلُ اللَّهِ وَخَاصَّتُهُ " وصححه الألباني في "صحيح ابن ماجه" .
قال المناوي رحمه الله :
" أي حفظة القرآن العاملون به هم أولياء الله المختصون به اختصاص أهل الإنسان به ، سموا بذلك تعظيمًا لهم كما يقال : "بيت الله" .
قال الحكيم الترمذي : وإنما يكون هذا في قارئ انتفى عنه جور قلبه وذهبت جناية نفسه ، وليس من أهله إلا من تطهر من الذنوب ظاهرًا وباطنًا ، وتزين بالطاعة ، فعندها يكون من أهل الله " انتهى باختصار ."فيض القدير" 3 / 87 .
ولا يكفي مجرد التلاوة ليكون من أهل القرآن ، حتى يعمل بأحكامه ، ويقف عند حدوده ، ويتخلق بأخلاقه .
وللحافظ محمد بن الحسين الآجري رحمه الله في ذلك كلام طيب جدير بالعناية ، نذكر منه طرفًا ، قال رحمه الله :
" ينبغي لمن علمه الله القرآن وفضله على غيره ، ممن لم يحمله ، وأحب أن يكون من أهل القرآن وأهل الله وخاصته أن يجعل القرآن ربيعا لقلبه يعمر به ما خرب من قلبه ، يتأدب بآداب القرآن ، ويتخلق بأخلاق شريفة تبين به عن سائر الناس ، ممن لا يقرأ القرآن :
فأول ما ينبغي له أن يستعمل تقوى الله في السر والعلانية ، باستعمال الورع في مطعمه ومشربه وملبسه ومسكنه ، بصيرا بزمانه وفساد أهله ، فهو يحذرهم على دينه ، مقبلا على شأنه ، مهموما بإصلاح ما فسد من أمره ، حافظا للسانه ، مميزا لكلامه ، إن تكلم تكلم بعلم إذا رأى الكلام صوابا ، وإن سكت سكت بعلم إذا كان السكوت صوابا ، قليل الخوض فيما لا يعنيه ، يخاف من لسانه أشد مما يخاف عدوه ، قليل الضحك مما يضحك منه الناس لسوء عاقبة الضحك ، باسط الوجه ، طيب الكلام ، لا يغتاب أحدا ، ولا يحقر أحدا ، ولا يسب أحدا ، ولا يشمت بمصيبة ، ولا يبغي على أحد ، ولا يحسده ، وقد جعل القرآن والسنة والفقه دليله إلى كل خلق حسن جميل ، حافظا لجميع جوارحه عما نهي عنه ، إذا قيل له الحق قبله من صغير أو كبير ، يطلب الرفعة من الله ، لا من المخلوقين ، ماقتا للكبر ، خائفا على نفسه منه ، لا يتآكل بالقرآن ولا يحب أن يقضي به الحوائج ، ولا يسعى به إلى أبناء الملوك ، ولا يجالس به الأغنياء ليكرموه ، يقنع بالقليل فيكفيه ، ويحذر على نفسه من الدنيا ما يطغيه ، يتبع واجبات القرآن والسنة ، يأكل الطعام بعلم ، ويشرب بعلم ، ويلبس بعلم ، وينام بعلم ، ويجامع أهله بعلم ، ويصطحب الإخوان بعلم ، ويزورهم بعلم ، يلزم نفسه بر والديه ، وإن استعانا به على طاعة أعانهما ، وإن استعانا به على معصية لم يعنهما عليها ، ورفق بهما في معصيته إياهما بحسن الأدب ؛ ليرجعا عن قبيح ما أرادا مما لا يحسن بهما فعله ، يصل الرحم ، ويكره القطيعة ، من قطعه لم يقطعه ، ومن عصى الله فيه أطاع الله فيه ، رفيق في أموره ، صبور على تعليم الخير ، يأنس به المتعلم ، ويفرح به المجالس ، مجالسته تفيد خيرا ، قد جعل العلم والفقه دليله إلى كل خير ، إذا درس القرآن فبحضور فهم وعقل ، همته إيقاع الفهم لما ألزمه الله : من اتباع ما أمر ، والانتهاء عما نهى ، ليس همته متى أختم السورة ؟ همته متى أستغني بالله عن غيره ؟ متى أكون من المتقين ؟ متى أكون من المحسنين ؟ متى أكون من المتوكلين ؟ متى أكون من الخاشعين ؟ متى أكون من الصابرين ؟ متى أعقل عن الله الخطاب ؟ متى أفقه ما أتلو ؟ متى أغلب نفسي على ما تهوى ؟ متى أجاهد في الله حق الجهاد ؟ متى أكون بزجر القرآن متعظًا ؟ متى أكون بذكره عن ذكر غيره مشتغلًا ؟ .
فمن كانت هذه صفته ، أو ما قارب هذه الصفة ، فقد تلاه حق تلاوته ، ورعاه حق رعايته ، وكان له القرآن شاهدا وشفيعا وأنيسا وحرزا ، ومن كان هذا وصفه ، نفع نفسه ونفع أهله ، وعاد على والديه ، وعلى ولده كل خير في الدنيا وفي الآخرة "
انتهى باختصار ."أخلاق حملة القرآن" ص 27 .
وعلى من أراد أن يكون له حظ من قول النبي صلى الله عليه وسلم في أهل القرآن إنهم أهل الله وخاصته أن لا يختم القرآن في أكثر من شهرًا .
روى البخاري :1978- عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ" اقْرَأ الْقُرْآنَ فِي كُلِّ شَهْرٍ ، قَالَ إِنِّي أُطِيقُ أَكْثَرَ ، فَمَا زَالَ حَتَّى قَالَ : فِي ثَلَاثٍ "
قال شيخ الإسلام ابن تيمية رحمه الله :
" الصحيح عندهم في حديث عبد الله بن عمرو أنه انتهى به النبي صلى الله عليه وسلم إلى سبع ، كما أنه أمره ابتداء بقراءته في الشهر ، فجعل الحد ما بين الشهر إلى الأسبوع .
وقد روي أنه أمره ابتداء أن يقرأه في أربعين ، وهذا في طرف السعة يناظر التثليث في طرف الاجتهاد " انتهى .
"مجموع الفتاوى" 13 / 407-408 .
ومعنى هذا : أن الأفضل أن يختم القرآن فيما بين الأسبوع إلى الشهر ، فإذا كان مشغولاً ، فله رخصة إلى أربعين يومًا.
وينبغي ألا يمر عليه يوم إلا وهو ينظر في مصحفه ، يتلو كلام ربه ، فيكون له ورد يومي يحافظ عليه ، وأقل ذلك جزء من القرآن تقريبًا ، وكلما زاد كلما كان أفضل ، وهو مع ذلك يتدبره ويعمل بما فيه من أحكام وأخلاق وآداب .
روى الإمام أحمد في "الزهد" ص: 128- عن عثمان رضي الله عنه قال "ما أحب أن يأتي علي يوم ولا ليلة إلا أنظر في كتاب الله - يعني القراءة في المصحف" .
وقال ابن كثير رحمه الله :
" كرهوا أن يمضي على الرجل يوم لا ينظر في مصحفه " انتهى ."تفسير ابن كثير" 1 / 68.
وقال الشيخ ابن جبرين رحمه الله :
" الذين يقرؤون القرآن طوال عامهم ، هم أهل القرآن ، الذين هم أهل الله وخاصته .
ويجب على المسلم أن يكون مهتمًا بالقرآن ، ويكون من الذين يتلونه حق تلاوته، ومن الذين يحللون حلاله ويحرمون حرامه ، ويعملون بمحكمه ، ويؤمنون بمتشابهه ، ويقفون عند عجائبه ، ويعتبرون بأمثاله ، ويعتبرون بقصصه وما فيه ، ويطبقون تعاليمه ؛ لأن القرآن أنزل لأجل أن يعمل به ويطبق ، وإن كانت تلاوته تعتبر عملاً وفيها أجر .
فمن أحب أن يكون من أهل الذكر فعليه أن يكون من الذين يتلون كتاب الله حق تلاوته ، ويقرأه في المسجد ، و يقرأه في بيته ، و يقرأه في مقر عمله ، لا يغفل عن القرآن ، ولا يخص شهر رمضان بذلك فقط .
فإذا قرأت القرآن فاجتهد فيه ، كأن تختمه مثلاً كل خمسة أيام ، أو في كل ثلاثة أيام . والأفضل للإنسان أن يجعل له حزباً يومياً يقرأه بعد العشاء أو بعد الفجر أو بعد العصر ، وهكذا . لابد أن تبقى معك آثار هذا القرآن بقية السنة ويحبب إليك كلام الله ، فتجد له لذة وحلاوة وطلاوة وهنا لن تمل من استماعه ، كما لن تمل من تلاوته .
هذه سمات وصفات المؤمن الذي يجب أن يكون من أهل القرآن الذين هم أهل الله تعالى وخاصته " انتهى .
"فتاوى الشيخ ابن جبرين" 59 / 31-32 .
ومن كان له ورد يومي من القرآن ، فتركه لعذر من سفر أو مرض ونحوه لم يضره ذلك ؛ لما رواه البخاري :2996.عن أبي مُوسَى رضي الله عنه قال : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِذَا مَرِضَ الْعَبْدُ أَوْ سَافَرَ كُتِبَ لَهُ مِثْلُ مَا كَانَ يَعْمَلُ مُقِيمًا صَحِيحًا ".
ولا ينبغي لمن أراد أن يكون من أهل القرآن أن يترك تلاوته يوما لغير عذر ، فصاحب القرآن لا يغفل عنه ولا ينشغل عنه أبدًا .
والله أعلم .

الإسلام سؤال وجواب*

[أم أبي التراب]

Who are the people of the Qur’an who are the people of Allah and the closest to Him?

My question is: what is the daily amount that the Muslim must commit to read of the Qur’an so that he may be among the people of Allah and the closest to Him? If he stops reading for a while, does that cancel out this virtue?


Praise be to Allah
Ibn Maajah (215) and Ahmad (11870) narrated that Anas ibn Maalik (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Verily Allah has His own people among mankind.” They said: O Messenger of Allah, who are they? He said: “They are the people of the Qur’an, Allah’s own people and those who are closest to Him.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Al-Minnaawi (may Allah have mercy on him) said:
That is, those who memorise the Qur’an and act in accordance with it are the people of Allah, who are as close to Allah as a person’s family is to him. They are called thus by way of honouring them, just as (the Ka‘bah) is called the House of Allah.
Al-Hakeem at-Tirmidhi said: This only applies to the reciter whose heart is free from ailments and his behaviour is free of misconduct. No one could be one of Allah’s own people except one who is cleansed of sin both outwardly and inwardly, and does acts of obedience to Allah. Then he will be one of Allah’s own people.
End quote from Fayd al-Qadeer (3/87).
It is not sufficient for a person just to recite Qur’an in order to be one of the people of the Qur’an, unless he also acts in accordance with it, adheres to its limits and follows its teachings.
Al-Haafiz Muhammad ibn al-Husayn al-Aajurri (may Allah have mercy on him) wrote some good words concerning that which are worth noting. We shall quote some of his words here. He (may Allah have mercy on him) said:
For the one whom Allah has enabled to learn the Qur’an and has favoured him over others who have not learned the Qur’an, and he wants to be one of the people of the Qur’an, one of Allah’s own people and those who are closest to Him, it is essential for him to make the Qur’an the cause of joy and comfort for his heart, so that he will rectify the ailments of his heart through the Qur’an, and he should follow the teachings of the Qur’an and acquire the noble attitude and behaviour that will make him stand out from other people who do not read the Qur’an.
The first thing he should do is be mindful of Allah in private and in public, by being prudent with regard to how he acquires his food, drink, clothing and accommodation. He should be aware of the time and the environment in which he lives, and the extent of corruption among the people of his time. He should be careful with people lest they have a negative impact on his religious commitment. He should focus on his own affairs and strive his utmost to rectify that which is wrong in his own attitude and behaviour. He should guard his tongue and be careful in his speech, speaking on the basis of knowledge if he thinks that speaking will serve a purpose, and remaining silent on the basis of knowledge if he thinks that remaining silent will serve a purpose. He should not interfere in that which does not concern him, and he should be more fearful of his own tongue than of his enemies. He should laugh little at things at which people laugh, because of the bad consequences of laughter. He should have a cheerful countenance when meeting people and speak words of kindness, and he should not backbite anyone, look down on anyone, revile anyone, rejoice in the misfortune of anyone, transgress against anyone or envy anyone. For he has taken the Qur’an and Sunnah, and understanding of Islamic teachings, as his guide in the acquisition of every good attitude. He should guard all his physical faculties against doing that which is forbidden. If words of truth are spoken to him, he should accept them, whether they come from one who is younger or older than him. He should seek prominence from Allah, not from other people. He should hate arrogance and fear lest he fall into it. He should not earn a living by means of the Qur’an or try to use the Qur’an to meet his needs, and he should not use it as a means of establishing connections with people of authority. He should not sit with rich people to recite Qur’an for them so that they might honour him (with gifts). He should be content with little, and thus it will suffice him. He should guard himself against worldly adornments and that which could make him transgress the limits, following the teachings of the Qur’an and Sunnah. When he eats, drinks, clothes himself, sleeps, engages in intimacy with his wife, interacts with his brothers in faith and visits them, he should do so on the basis of what he has learned of the teachings of Islam. He should commit himself to honouring his parents; if they seek his help in doing something that is pleasing to Allah, he should help them, but if they seek his help in doing something that is displeasing to Allah, he should not help them. If he disobeys them with regard to a sinful matter, he should still treat them with kindness, so that they might give up the intended evil deed which was not appropriate for them to do. He should uphold the ties of kinship and dislike severing ties; if someone cuts him off, he should not cut him off in turn. If anyone disobeys Allah with regard to him, he should obey Allah with regard to that person. He is gentle and kind in all his affairs, patient in teaching good; the one who is learning from him will feel at ease with him and the one who sits with him is happy to do so, for sitting with him is beneficial. He refers to knowledge and understanding as a way that guides him to everything that is good. When he studies the Qur’an, he does so with focus of mind. His main aim in doing so is to understand what Allah has made obligatory for him, which is to follow His commands and heed His prohibitions. His concern is not when will I complete the soorah? Rather his main aspiration is: when will I realise that Allah is sufficient for me and I need no one else? When will I be one of the pious? When will I be one of the doers of good? When will I be one of those who put their trust in Allah? When will I be one of those who fear Allah? When will I be one of the patient? When will I be able to understand the words of Allah? When will I understand what I am reciting? When will I be able to gain control over my nafs and restrain its desires? When will I truly strive in Allah’s cause? When will I pay heed to the warnings of the Qur’an? When will I be so focused on remembrance of Allah that I will not be distracted by anything else?
Whoever is like this, or is close to it, then he is truly reciting the Qur’an as it should be recited, paying proper care and attention to it. The Qur’an will be a witness, an intercessor, a comforter and a protection for him. Whoever is like that will benefit himself and his family, and will be a source of goodness for his parents and his children in this world and the hereafter.
End quote from Akhlaaq Hamalat al-Qur’an (p. 27).
The one who wants to be included in the words of the Prophet (blessings and peace of Allah be upon him) about the people of the Qur’an being Allah’s own people and those who are closest to Him should not complete the Qur’an in more than a month.
Al-Bukhaari )1978) narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Read the Qur’an (once) every month.” He said: I am able to do more, and he kept (insisting that he was able to do more in shorter periods of time until the Prophet (blessings and peace of Allah be upon him)) said: “[Read it (once)] every three days.”
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The correct view in their opinion is seen in the hadith of ‘Abdullah ibn ‘Amr, according to which the Prophet (blessings and peace of Allah be upon him) ended up reducing it to seven days. First of all he instructed him to read it once every month, then he set the limit between one month and one week.
It was narrated that he first instructed him to recite it once every forty days, which would make it at a slow, relaxed pace, and reading it in three days is for one who wants to strive hard. End quote.
Majmoo‘ al-Fataawa (13/407-408).
What this means is that it is best to complete the Qur’an between one week and one month, and if someone is busy, then he has a concession allowing him to complete it in forty days.
No day should pass without him looking in his Mus-haf and reciting the words of his Lord. So he should have a daily portion that he always reads, and the minimum of that should be approximately one juz’ of the Qur’an, although the more he does the better. In addition to that, he should reflect and act upon what those verses contain of morals and manners.
Imam Ahmad narrated in az-Zuhd (p. 128) that ‘Uthmaan (may Allah be pleased with him) said: “I do not like any day or night to pass me by without me looking in the Book of Allah – referring to reading from the Mus-haf.
Ibn Katheer (may Allah have mercy on him) said:
The scholars disliked a day to pass without the individual looking in his Mus-haf. End quote.
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
Those who read the Qur’an throughout the year are the people of the Qur’an, who are Allah’s own people and the closest to Him.
The Muslim should be concerned with the Qur’an, and be among those who recite it as it should be recited, regarding as permissible what it permits and as forbidden what it forbids, acting in accordance with the verses that are clear in meaning, believing in the verses that are ambiguous in meaning, pausing and wondering at what it tells of wondrous things, contemplating the likenesses it gives, learning lessons from its stories and what it contains, and putting into practice its teachings, because the Qur’an was revealed to be acted upon and put into practice, even though recitation in itself is a righteous deed that brings reward.
Whoever would like to be among those who remember Allah, should be among those who recite the Book of Allah as it should be recited, reciting it in the mosque, reciting it in his house, reciting it in his workplace, never neglecting the Qur’an; he should not recite it only in the month of Ramadan.
So when you read the Qur’an, strive hard and do your best, such as completing it in five days, or in three days. It is better for the individual to have a daily portion that he recites after ‘Isha’, or after Fajr, or after ‘Asr, and so on. If you do that, you will find that the Qur’an will have an impact on you, and you will start to love the words of Allah and find pleasure, sweetness and joy in the Qur’an; at that point you will never become bored of listening to it or of reciting it.
These are the attributes and characteristics of the believer who should be one of the people of the Qur’an, who are Allah’s own people and those who are closest to Him. End quote.
Fataawa ash-Shaykh Ibn Jbreen (59/31-32)
Whoever has a daily portion of Qur’an, then gives it up for a valid reason such as travelling, sickness and the like, will not be harmed by that, because of the report narrated by al-Bukhaari (2996) from Abu Moosa (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “If a person falls sick or travels, Allah will decree for him a reward like that of what he used to do when he was not travelling and was healthy.”
The one who wants to be among the people of the Qur’an should not give up his daily recitation without a valid excuse. The companion of the Qur’an does not neglect it or let himself be distracted from it.
And Allah knows best.

Islam Q&A*

[أم أبي التراب]

Qui sont les gens du Coran, les vrais privilégiés d’Allah?

Ma question vise à connaitre la portion quotidienne du Coran que le musulman doit lire pour faire partie des privilégié d’Allah. Je voudrais aussi savoir si on perd ce mérite pour avoir interrompu la lecture de la portion quotidienne en question pendant un laps de temps .

Louanges à Allah
Ibn Madjah (215) et Ahmad (11870) ont rapporté d’après Anas ibn Malick (Puisse Allah l’agréer) que le Messager d’Allah (Bénédiction et salut soient sur lui) a dit:
-«Certes, Allah a des privilégiés au sein des gens! »
-«Qui sont -ils, ô Messager d’Allah? »
-« Ce sont les gens du Coran, les vrais privilégiés d’Allah. » (jugé authentique par al-Albani dans Sahih Ibn Madjah)
Al-Manawi (Puisse Allah lui accorder Sa miséricorde) a dit: «Il s’agit de ceux qui savent le Coran par coeur et l’appliquent. Ils sont les alliés rapprochés d’Allah de la même manière que l’homme a ses proches privilégiés. On les qualifie de la sorte pour les vénérer comme on dit (dans le même sens): maison d’Allah.
Al-Hakim at-Tirmidhi a dit: «Ceci (le privilège) est réservé au lecteur (du Coran) qui a le coeur débarrassé de toute déviance et l’âme pacifiée. Ne fait partie des privilégiés en question que celui qui s’est purifié intérieurement et extérieurement des péchés et s’est paré du dénouement. Car c’est à ce prix qu’on devient un privilégié d’Allah. » Extrait succinct. Voir Faydh al-Qadir (3/87).
La seule lecture (du Coran) ne suffit pas pour intégrer l’homme dans le cercle des privilégiés du Coran car il faut l’appliquer et se conformer à ses limites et acquérir les moeurs qu’il enseigne.
Al-Hafedz Muhammd ibn al-Hassan al-Ajderri (Puisse Allah lui accorder Sa miséricorde) a eu un bon discours qui mérite une attention particulière. Nous allons en citer un extrait:
« Celui qu’Allah favorise par rapport aux autres en lui apprenant le Coran, celui qu’Allah veut insérer parmi les gens du Coran, donc Ses privilégiés, doit faire du Coran le printemps de son coeur en animant et en réparant celui-ci grâce à celui-là. Il y arrive en s’appropriant les règles de conduite édictées par le Coran et en épousant de nobles moeurs qui le distinguent des autres humains, notamment ceux qui ne lisent pas le Coran. Il doit commencer par le recours à la crainte d’Allah en secret comme en public et par l’adoption d’une attitude scrupuleuse dans son alimentation, son comportement vestimentaire et son logement .Il doit être bien au fait (des affaires) de son temps, notamment de la corruption dont souffrent ses contemporains . Il évite qu’ils l’attigent dans sa foi, s’occupe résolument de ses affaires, reste soucieux d’améliorer ses affaires qui se détériorent, préserve sa langue, choisit ses mots de manière à ne dire que ce qu’il sait juste et à ne se taire que quand il le sait plus pertinent, se garde d’aborder sans réserve des affaires qui ne le regardent pas et appréhende les dérapages de langage plus qu’il craint son ennemi.
Il ne doit s’adonner au rire que rarement parce que conscient des mauvaises conséquences du rire. Ce qui ne l’empêche pas d’afficher un visage détendu et de tenir un langage courtois. Il ne médit de personne, ne méprise personne, n’insulte personne, ne se réjouit pas du malheur (qui frappe d’autres), n’agresse personne, ne nourrit de la jalousie envers personne.Il prend le Coran , la sunna et le fiqh (droit musulman) pour guides devant lui indiquer toutes les belles moeurs. Il détourne tous ses organes de ce qu’Allah a interdit. Quad on lui dit la vérité, il l’admet de la part du petit comme du grand.
Il cherche la gloire après d’Allah et non auprès des créatures. Il déteste l’orgueil et redoute d’en souffrir.Il ne fait pas du Coran un gagne-pain et ne cherche pas à l’exploiter pour satisfaire ses besoins (mondains). Il ne s’en targue pas auprès des princes. Il ne va rejoindre les assemblées des riches pour les leur exposer afin qu’ils l’honorent. Il se satisfait de peu et redoute que l’abondance des biens d’ici-bas ne l’égare. Il suit les prescriptions obligatoires du Coran et de la Sunna. C’est bien en homme averti qu’il mange, boit , s’habille, s’endort, s’accouple avec sa femme, accompagne ses frères, leur rend visite et s’acquitte de son devoir de piété filiale.
Quad ses père et mère sollicitent son assistance pour accomplir un acte d’obéissance il les aide. S’ils le sollicitent pour accomplir un acte de désobéissance, il s’abstient de les aider. Mais, même dans ce cas, il les traite doucement et poliment dans l’espoir qu’ils se détournent de tout ce qu’il ne convient pas de faire.
Il entretient ses liens de parenté, désapprouve la rupture. Quand on rompt avec lui, il n’applique pas la réciproque. Quand quelqu’un commet une désobéissance envers Allah qui le concerne, il traite l’auteur de l’acte dans le cadre de l’obéissance envers Allah. Il demeure d’un abord doux et reste persévérant dans l’apprentissage du bien. L’apprenant trouve confort auprès de lui et le commensal apprécie son assemblée car sa compagnie profite . Il fait du savoir et de la bonne compréhension ses guides vers le bien.
Quand il étudie le Coran, il le fait avec intelligence, application et compréhension. Il vise la bonne maîtrise de la révélation divine véhiculant des ordres à appliquer et des interdits à éviter. Il ne se soucie pas de savoir quand il va terminer une sourate. Ce qui l’intéresse c’est de savoir à partir de quel moment il se suffira d’Allah au point de ne plus avoir besoin d’un autre. A partir de quel moment il fera parti des pieux? A partir de quel moment il fera parti des bienfaisants? A partir de quel moment il fera parti de ceux qui se sont parfaitement confiés à Allah? A partir de quel moment il fera parti des humbles et révérencieux? A partir de quel moment il fera parti des endurants? A partir de quel moment il aura la bonne compréhension du discours divin? A partir de quel moment comprendrai-je ce que je récite? A partir de quel moment je serais en mesure de priver mon âme charnelle de ce qu’elle convoitise? A partir de quel moment je mènera le vrai djihad qui vaille pour Allah? A partir de quel moment je tirerai du Coran des leçons avertissantes? A partir de quel moment je m’occuperai de Son rappel de manière à me détourner de tout autre?

Celui qui possède ou cherche à acquérir ces qualités saura véritablement récité le Coran selon les règles de l’art. Le Coran lui servira de témoin, d’intercesseur, de compagnon et de protecteur. Celui qui possède de telles qualités en profitera et en fera profiter les siens et procurera à ses père et mère le bien d’ici-bas et de l’au-delà. » Extrait succinct de Akhlaaq hamalatil-Qouran (p.27)
Celui qui veut obtenir la chance qui réside dans la parole du Prophète (Bénédiction et salut soient sur lui) selon laquelle les gens du Coran sont les privilégiés d’Allah doit veiller à ne lire le Coran entièrement en moins d’un mois . En effet, al-Bokhari (1978) a rapporté d’après Abdoullah ibn Amre (P.A.a) que le Prophète (Bénédiction et salut soient sur lui) lui a dit:
-« Lis le Coran entier en un mois. »
-« Je peux faire plus. »
Son interlocuteur n’a cessé de discuter avec lui jusqu’à ce qu’il lui dît:
-« Donc en trois jours. »
Sous ce rapport, cheikh al-islam Ibn Taymiyyah (Puisse Allah lui accorder Sa miséricorde) a dit: «Ce qui est exact à propos du hadith d’Abdoullah ibn Amre est que le Prophète (Bénédiction et salut soient sur lui) a finit par lui recommander sept jours. Au début , il lui avait recommandé de le lire en un mois. Aussi faut-il varier le temps d’une lecture complète du Coran entre un mois et une semaine. » Selon une version, il (le Prophète) lui avait initialement recommandé d’étaler la lecture du Coran sur 40 jours. Une facilitation dont celui qui redouble d’effort pourrait se passer pour réduire le temps de lecture à 3 jours.» Extrait de Madjmou al-fataawa (13/407-408). Ceci signifie qu’il est préférable d’étendre la lecture du Coran sur une période variant entre une semaine et un mois. Quand on est occupé, on peut prolonger la durée à 40 jours.
Il convient de regarder dans son Coran chaque jour pour lire la parole de son Maître. Il faut en faire une pratique quotidienne à préserver. Le minimum à lire par jour est d’une partie sur trente approximativement . Plus on augmente la quantité , mieux cela vaudra, pourvu de méditer ce qui est lu et d’en appliquer les dispositions et règles morales et comportementales.
L’imam Ahmad a rapporté dans az-Zouhd (p.128) qu’Outhmane (P.A.a) a dit: « Je n’aimerais pas passer un jour et une nuit sans regarder dans le livre d’Allah. »
Selon Ibn Kathir (Puisse Allah lui accorder Sa miséricorde) : « Ils (les ancêtres pieux) réprouvaient qu’on laisse passer un jour sans regarder dans son Coran. »Extrait de Tafsir d’Ibn Kathir (1/68).
Cheikh Ibn Djabrine (Puisse Allah lui accorder Sa miséricorde ) a dit: « Ceux qui lisent le Coran durant toute l’année sont les gens du Coran, les privilégiés d’Allah. Le musulman doit s’intéresser au Coran et faire partie de ceux qui le lisent correctement , adhèrent à ce qu’il rend licite , observent ce qu’il interdit, appliquent ses sentences claire et précises , croient en ses dispositions ambiguës, s’arrêtent sur ses aspects merveilleux , méditent ses exemples et le contenu de ses récits et mettent ses enseignements en pratique. En effet, le Coran est révélé pour être appliqué, même s’il est vrai que sa seule lecture est déjà un acte générateur de récompense.
Celui veut figurer parmi les gens du Rappel doit faire partie de ceux qui lisent le livre d’Allah correctement à la mosquée comme chez lui et dans son lieu de travail . Il ne doit pas le perdre de vue. Il ne doit pas réserver cette activité au seul mois de Ramadan.
Quand vous lisez le Coran, efforcez-vous à le terminer par exemple en cinq jours ou en trois jours.Il est préférable de s’aménager une portion quotidienne à lire après la seconde prière de la nuit ou après celle de l’aube ou après la seconde prière de l’après midi, etc. Il faut que vous portiez les traces de ce Coran durant toute l’année et que vous aimiez la parole d’Allah au point d’en éprouver du plaisir, de la douceur et de la fraicheur. Dès lors, vous ne vous lasserez plus ni de le réciter ni de l’entendre réciter.
Voilà le profile caractéristique du croyant apte à se considérer comme un membre des gens du Coran qui constituent les privilégiés d’Allah Très-haut. » Extrait des fatwaa du Cheikh Ibn Djabrine (59/31-32).
Rater la portion du Coran qu’on s’est engagé à lire quotidiennement à cause d’un voyage, d’une maladie ou d’autres ne représente aucun inconvénient. A ce propos, al-Bokhari (2996) a rapporté d’après Abou Moussa (P.A.a) que le Messager d’Allah (Bénédiction et salut soient sur lui) a dit: « Quand un fidèle musulman tombe malade ou se trouve en voyage, on lui inscrit (une récompense ) égale à celle qu’il méritait quand il était résident et sain. »
Celui qui aspire faire partie des gens du Coran ne doit pas laisser passer un jour sans le lire en l’absence d’une excuse.L’homme du Coran ne le perd pas de vue et ne s’en détourne jamais.
Allah le sait mieux.

Islam Q&A*