Six Authentic Modes of Dhikr after the Salaah

A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’ [PDF]

AsSalam Alaikum wa Rahmatullaah

Kindly check the below link

A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’ [PDF]
http://abdurrahman.org/knowledge/Abbas-Abu-Yahya/92-Bidah-Beads_-_www.AbdurRahman.org.pdf

Taken from ‘Silsilah Ahadeeth ad-Daeefah’1/83
A summary of the research by the Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani

The conditions of Tawheed

A condition is a necessary requirement for something to be or happen. The conditions of Tawheed are of great importance, it is compulsory on every Muslim to know and implement them in their daily lives. This is because if a person breaks one of these conditions, his Islam is nullified. Look at Prayer for example, if one of its’ conditions like facing the Qibla (direction towards which Muslims pray) or covering the Awra is violated, then the whole Prayer is invalid. From the conditions of Tawheed below are seven: The first condition is Al-i’lm (Knowledge): It is mandatory upon every individual who pronounces the Shahaada to know what it means. Allah the Glorious says: "So know that there is nothing worthy of worship except Allah…" (Muhammad 47:19) Therefore if anyone ignores that Allah the Almighty is the only One Worthy of Worship, then his Islam is nullified, and due to this reason knowledge is considered as a basic condition in the acceptance of one’s Islam. Uthman (radhiAllahu anhu) narrated that the Messenger of Allah (May the Blessings and Peace of Allah be upon him) said: "He who dies knowing ‘La ilaha illallah’ that there is no ilah (god, lord, power) worthy of worship except Allah, shall enter Al-Jannah (Paradise)." [Reported by Muslim] Abdur Rahman Bin Hasan Aal AsSheikh (may Allah have mercy upon him) said: "The scholars of Ahl Sunnah Wal Jama’ah have stated while discussing the meaning of ‘La ilaha illallah’ and what makes it and breaks it, that knowledge with absolute belief has been made compulsory by Allah upon everyone and that it is one of the conditions that can make or break the Shahaada". Al-Wazir (Abul Muthafar) stated in his book Al ifsah: That to testify that there is no ilah but Allah requires that the witness should know fully the meaning of it. As Almighty Allah says: "So know that there is nothing worthy of worship except Allah…" Surah Muhammad, Ayah 19. Abul Muthafar also stated that this declaration of faith (La ilaha illallah) consists of the rejection of Taghut and the belief in Allah, therefore when one rejects all ilah’s (gods, deities) other than the Almighty Allah and then affirms that worship should be directed to no one but Allah the Glorious, he has disbelieved in Taghut and believed in Allah the Almighty Alone." (Copied & Translated from Adurur Assaniyya 2/216) Abdullah Bin Abdur-Rahmaan Aba Batteen (may Allah have mercy on him) said: Allah the Most High says: "This is a message to mankind in order that they may be warned thereby and that they may know that He is One and that the people of understanding may take heed." (Ibrahim 14:52) It is very important to note that Allah the Most High didn’t say-"… and that they may say that He is One" - He the Almighty said "…and that they may know that He is One." Allah Almighty also says: "...except those who bear witness to the truth and they know" (Zukhruf 43:86) That is to say they should know in their hearts what they gave witness to with their tongues. The Prophet of Allah (May Allah’s peace and blessings be upon him) said: "Whoever dies with the knowledge that there is nothing worthy of worship except Allah shall enter Jannah." [Muslim] The scholars referred to the previous Ayah and others like it as evidence to prove that the first obligation on a person is to know Allah Almighty. This Ayah proves that the largest of obligations is the knowledge of the meaning of Laa Ilaha Illa Allah and that the greatest form of ignorance is to be ignorant of the meaning of Laa Ilaha Illa Allah. Yet surprisingly, we still find that there are people who if they hear someone talking about the meaning of Laa Ilaha Illa Allah as rejection and affirmation, they disagree because they think it is not their duty to judge people. We answer them by saying that everyone is entrusted to learn Tawheed, for which Allah The Most High created both the Jinn and the Ince (mankind), and sent all His Prophets and Messengers to call to. You are required to know the opposite of Tawheed, which is Shirk, that Allah the Glorious does not forgive nor excuse out of ignorance, and it is also forbidden to blindly follow on this matter because it is the corner-stone and root of one’s Islam. Therefore anyone who does not enjoin the good and forbid evil is surely led far astray especially because the greatest good is Tawheed and the worst evil is Shirk." (Copied & Translated from Addurar Assoniyya 58/12) Abdul Latif Bin Abdur-Rahmaan Bin Hasan Aal Ashaikh (may Allah have mercy on him) said: Muhammad Bin Abdul Wahab (may Allah have mercy on him) said: "Anyone who says the Shahaada without knowing its meaning and without living or acting according to it is not a Muslim. In fact it would be used against him unlike Al Karamiya who claim that Iman is fulfilled by mere acknowledgement or Al Jahriyya who claim that iman is achieved simply by belief."  (Copied & Translated from Addurur Assaniyya 535/12) Allah the Almighty called the Munafiqeen liars after they came with false testimony claiming to be Muslims. They had verbally accepted Islam but Allah Almighty exposed them as liars when He the Glorious said: "If the hypocrites come unto you and say: we bear witness that you are a Messenger of Allah: and Allah knows that you are his Messenger and Allah bears witness that the hypocrites are liars." (Munafiqoon 63:1) And from this we conclude that iman is achieved through belief in theory and practice. As for the one who says ‘La ilaha illallah’ and then goes and worships others besides Allah, his Shahadah is invalid even if he prays, gives Zakat (alms), fasts and implements all the other Islamic rituals. Allah azawajal addresses him in the Quran and says: "Do you believe in part of the book and disbelieve in another part…" (Baqarah 2:85) The second condition of Tawheed is Al-Yaqeen (Certainty): After a person learns Tawheed and understands the meaning of ‘La ilaha illallah’, he must have absolute certainty about the fact that all forms of worship should be directed to Allah Almighty Alone and entertain no doubt or hesitation about it. Allah The most High says: "Only those are the believers who have believed in Allah and his Messenger, and afterward doubt not but strive with their wealth and lives for the Cause of Allah. Those! they are the truthful people." (Hujraat 49:15) In a hadith of the Prophet (Peace and Blessings be upon him), he is reported to have said: "I bear witness that there is nothing worthy of worship other than Allah and that I am the Messenger of Allah. Any slave who meets Allah and has no doubt about the truth of those two statements shall be placed in Jannah." [Bukhari and Muslim] The third condition of ‘La ilaha illallah’ is Al-Qubool (Acceptance): Once a person has learnt Tawheed and the meaning of ‘La ilaha illallah’ and has Al-Yaqeen, he must next verbally acknowledge that he has accepted the Shahaada and never deny it for any reason other than Ikrah (Compulsion). Allah Taala said: "Truly when it is said to them La ilaha illallah, they puffed themselves up with pride. And they would say "Are we going to abandon our alihah (gods) for an insane poet." (Safaat 37:35-36) The fourth condition of Tawheed is Al-Inqiyaad (Compliance): After a person has learnt Tawheed and the meaning of ‘La ilaha illallah’ and has Al-Yaqeen and has passed Al-Qubool, he next has to strive towards ‘La ilaha illallah’ with his actions and comply with what it requires. They should reject all false deities and direct all forms of worship to Allah the Glorious Alone. Allah Taala says: "But no by your Lord they can have no faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions and accept them with full submission." (Nisaa 4:65) Note that the difference between Al-Qubool and Al-Inqiyaad is that Al-Qubool is accepting the Shahaada verbally but Al-Inqiyaad is acting according to what the Shahaada requires. Abdur-Rahman Bin Hasan Al Ashaikh (may Allah’s mercy be upon him) said: "It is not enough to claim to be a Muslim or to verbally declare ‘La ilaha illallah’. What Islam really means is to assert Allah the Almighty’s Oneness and submit fully to Him in terms of Lordship and worship both theoretically and practically. Allah Taala Says: "And whoever rejects the Taghut and believes in Allah has grasped the most trustworthy handhold…" (Baqarah 2:256) And He The Most High also says: "…Verily Hukm (Legislation) is for none but Allah, He has commanded that you worship none but Him, that is the just Religion, although most men know not." (Yusuf 12:40) (Addurar Assaniyya- The Book of Tawheed 264/2) The fifth condition of Tawheed is As-Sidq (Truthfulness): Once a person has understood Tawheed and the meaning of ‘La ilaha illallah’ and accepts it with full certainty and absolute compliance to its requirements, he should be truthful in what he has done. The Prophet (peace and blessings be upon him) said: "Allah shall forbid the fire from anyone that bears witness truthfully from his heart that there is nothing worthy of worship except for Allah and that Muhammed is his slave and messenger." [Bukhari and Muslim]. The Prophet (peace and blessings be upon him) also said: "Whoever says La ilaha illallah truthfully shall enter Jannah." [Reported by Ahmad]  As for someone who declares Tawheed with his tongue and then rejects what it means in his heart then his Tawheed will not be accepted and it will not save him as Allah The Almighty clearly states about the Munaafiqeen when they said: "we bear witness that you are a Messenger of Allah" (Munaafiqeen 63:1) Allah Taala answered them by saying: "And Allah knows that you are His Messenger and Allah bears witness that the hypocrites are liars." (Munaafiqeen 63:1) Allah the Glorious has also called them liars by saying: "And of the people are those who say - we have believed in Allah and in the final day while in fact they believe not." (Baqarah 2:8) The sixth condition of Tawheed is Al-Ikhlaas (Sincerity): After a person has learnt Tawheed and the meaning of ‘La ilaha illallah’ and has Al-Yaqeen, Al-Qubool, Al-inqiyaad and has done it with As-Sidq he next has to have Al-ikhlaas. Al ikhlaas is to make all forms of worship for Allah Alone, not for anyone or anyone else. Allah Ta’ala says: "And they were commanded not, but that they should worship Allah, and worship none but Him Alone and give Zakat, and that is the right religion." (Bayyinah 98:5) Also in the meaning of Al-ikhlaas is that the person should not pronounce their Islam with the willingness to please anyone or anything other than Allah The Most High. The Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah has forbidden to the fire the one who says ‘La ilaha illallah’ in the cause of Allah." [Reported by Bukhari & Muslim]. He (peace and blessings be upon him) also said: "The happiest people with my intercession on the day of Judgement are those who say ‘La ilaha illallah’ sincerely from their hearts (to Allah)." [Bukhari] The seventh condition of Tawheed is Al-Mahabba (Love): After a person has learnt Tawheed and the meaning of ‘La ilaha illallah’ and has Al-Yaqeen, Al-Qubool, Al-inqiyaad and has done it with As-Sidq and Al-ikhlaas, he should love the fact that the only one worthy of worship is Allah The Most High and show his love for Allah Almighty with his tongue. Allah ta'ala says: "And of mankind are some who take others for worship besides Allah as Andaadan (rivals). They love them as they love Allah. But those who believe love Allah more. If only, those who do wrong could see, when they will see the torment, that all power is with Allah, and that Allah is Severe in punishment." (Baqarah 2:165) Abdur-Rahmaan Bin Hasan Aal Ashaikh (may Allah have mercy on him) said: "Most people ignore the meaning of ‘La ilaha illallah’, and even if they declare it with their tongue, they have denied its meaning. One should pay attention to these six or seven conditions without which one cannot be safe from Kufr (disbelief) or Nifaaq (hypocracy). A person can only become a Muslim if these conditions are met and implemented because the heart should confirm with the tongue in terms of theory, knowledge, action, practice, belief, acceptance, love and compliance. So knowledge is essential as opposed to ignorance, sincerity as opposed to Shirk and truthfulness as opposed to lies unlike the Mushrikeen and the hypocrites. Certainty is also essential as opposed to doubt, because one can say Laa Ilaha Illa Allah… and be doubtful of its meaning and requirements. Love as opposed to hatred, and acceptance as opposed to rejection, because one can understand its meaning but rejects it- as was the case with the Pagan (Mushrikeen) Arabs. Compliance with ‘La ilaha illallah’ as opposed to shirk in the sense that the one who does not act according to it and complies with its requirements will certainly be a Mushrik (a person who associates partners with Allah azawajal). So anyone who fulfils all these conditions, has gained the light with which he worships Allah azawajal and he has ultimately followed the right and straight path." (Copied and translated from Addurur Assaniyya - The Book of Tawheed 255/2)

The importance of Aqeedah

The Messenger informed Mu’adh bin Jabal, when he was going to the land of Yemen: “You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allaah. If they acknowledge Allaah, then inform them that Allaah has obligated upon them five prayers during their days and nights.” [al-Bukhaaree, Muslim] This hadith is clear. It does not require much of an explanation. The Prophet applied this principle in his practical calling to Islam. He stayed in Makkah for thirteen years to teach the people Imaan and to educate his Companions on this point and to correct the beliefs of the people. That is the pattern upon which the Companions were brought up. Jundub Ibn Abdullaah al-Bajaly said, “We learned Imaan (faith) and then we learned the Qur’aan and it increased our Imaan.” Abdullaah ibn Umar said, “We lived during an instant of time in which one of us would receive faith first before receiving the Qur’aan and when the surahs were revealed we would learn what they permitted and what they prohibited and what they forbade and what they ordered and what should be the stance towards them. But I have seen many men from whom one is given the Qur’aan before Imaan and he reads it from the opening of the Book to its closing and he does not know what it orders and what it forbids and what should be his stance towards it. He is like someone who is just throwing out dates [i.e., he does not get any benefit from his recital].” That is the manner in which the Prophet brought up his companions: Imaan first and then the Qur’aan. This is similar to what Imaam Abu Hanifa pointed out: Understanding in the religion first (i.e. tawheed) and then understanding in the science (i.e. the sharee’ah). The beliefs must be corrected first, then follows all of the other aspects of the religion. And Imaam ash-Shafi’ee said, “That a servant meets Allah with every sin except Shirk is better say than meeting Him upon any of the innovated beliefs.” al-Aqeedah linguistically is derived from the term aqada. In Arabic, one states, “Aqada the rope” when the rope is tied firmly. And, “Aqada the sale” or “He settled the sale” when the person ratifies and contracts a sale or agreement. And Allaah says in the Qur’aan, “And as for those whom your right hands have made a covenant (Arabic: aqadat)” (Nisa 4:33). And Allaah also says: “But He will take you to task for the oaths which you swear in earnest (Arabic: aqadtum)” (Maida5:89) which means asserted and adhered to, as proven in the verse: “And break not oaths after the assertion of them” [Nahl 16: 91]. If one says, “Aqadtu such and such,” it means his heart is firm upon such and such. Therefore, al-aqeedah or al-itiqad according to the scholars of Islam is: The firm creed that one’s heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion. Imaam Abu Hanifa called this great subject al-Fiqh al-Akbar ("The Greater Understanding") and the understanding of the religion. He called the science of law (Ar., sharee’ah) the understanding of the science. Many scholars of Islaam use the word tawheed for all matters that a person must believe in. This is because the most important of these matters is the basic tawheed that is contained in the phrase, “There is none worthy of worship except Allaah.” Tawheed, according to them, may be divided into two categories: tawheed of cognition and affirmation and tawheed of purpose and deeds. Tawheed of cognition and affirmation is the tawheed of the Oneness of the Creator and the tawheed of His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His names and attributes]. Tawheed of purpose and deeds is tawheed of worship or that none should be worshipped except Allaah [i.e., He is the only One worthy of worship]. But what is the name the Qur’aan gives to this matter? The Qur’aan gives the grave matter the name Imaan. Allaah says in the Qur’aan: “And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the Scripture was, nor what the Faith was. But we have made it a light whereby We guide whom We will of our bondmen...” (Shura 42:52) The general concepts that the heart of the believer must be firm about are the “pillars” of this faith. But one will not be called a believer just by knowing and understanding these pillars but he must come to the level where he submits and implements what is described, in the hadith of Jibreel, as Islam. Imaan, in this manner, incorporates Islam. If Imaan was simply knowing the facts in one’s heart, then its companion would be equal to Satan and Pharaoh [Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy. And Pharaoh, even though he claimed to be the lord, knew that the lord is Allaah and that none has the right to be worshipped but Him. Allaah says, “He said: In truth you know that none sent down these portents save the Lord of the heavens and the earth as proofs...” (Isra 17:102) Although they knew the truth, they did not put it in practice by turning their ‘ibadah to Allaah Alone. In the hadith of Jibreel, the Prophet explained the pillars of this faith in which every human must believe, when he was asked, “What is Imaan?”, he said, “To believe in Allaah and His angels and His books and His messengers and the Last Day and predestination of good and evil.” It is a must for every person to know these pillars and to learn them with a correct understanding and to believe in them in the manner that he pious forefathers understood and believed in them, in the same manner that the Companions of the Prophet believed and understood them, as well as their Followers and those who followed on their path. This is the first obligation upon the responsible human being. There is no difference of opinion on this question among the scholars whose opinions are worth following. Imaam Abu-Hanifa said, “The understanding of faith is better than understanding of the science.” What he meant by faith is tawheed and what he meant by science is the sharee’ah. He put the understanding of tawheed before the understanding of the sharee’ah. From this premise did the great scholars of Islam precede. Ponder, for example, what Imaam Muhammad ibn Ismail al-Bukhaaree did in his book al-Jami al-Sahih, which is the most authentic book after the Book of Allaah; one will see that from his detailed knowledge and understanding of this religion, this great Imaam began his book with “The Beginning of Revelation” and then he followed it with chapters on faith, followed by the chapters on knowledge. As if he means, may Allaah have mercy on him, to point out that the first obligation upon a human being is faith or Imaan and the way to attaining faith is knowledge. And the source of faith and knowledge is revelation. So he began by showing how the revelation occurred and what it was like. Then he followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important points. This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqeedah is the first priority. Faith and knowledge are the means of attaining it. And the source of knowledge and faith is the Book and Sunnah.

The meaning of ´Ibadah (worship)

Although it has different definitions according to the shariah all these definitions mean the same thing. Some of the definitions of the term made by the ulama are as follows: a) Something that is instructed (commanded) by the Shariah; even if it is the opposite of custom or to the general understanding. b) Everything which Allah The Almighty is content with and which He The Most High loves. For example the prayer, zakah, hajj, being truthful, not breaching the trust, being kind towards to parents, not cutting the relationship off with the relatives, loyalty to contracts, commanding good, forbidding from bad, making Jihaad against kuffar and munafiqun, being kind towards the neighbours, orphans, poor, needy ones, slaves and animals, dhikr, reciting the Qur’an, loving Allah Almighty and His messenger (May the peace and blessings of Allah be upon him), to be afraid of Allah The Great, directing oneself towards Allah The Glorious, being sincere in the deen, making deen solely to Allah Almighty, being thankful to Allah The Most High for the blessings and showing content to the qadha (jurisdiction) of Allah, Tawakkul (trust and relied on) in Allah The Most Great, expecting the grace of Allah The Almighty and to be afraid from His punishment and acts like such would be taken in consideration under the term ibadah. c) Bowing down completely, which itself will necessitate feeling true love towards the one who is bowed to. Slave means the one who bows in complete to his beloved Allah The Most High. The amount of love towards his Rabb, is the amount of obedience he would have. The slave loving his Lord will necessitate bowing down before Him. It is because the meaning of loving Allah is; bowing down and understanding inability of ones own against His Lord with complete and infinite love. Ibn Qayyim (ra) says: “Ibadah is tawhid of love. Therefore the heart and the other organs must bow down to Allah Almighty as a result. The poet expressed in such a way: Love is to be in agreement with the loved one. To accept by heart things which (even) he does not like. Concordance with it is submitting to his instructions. The goal (is), to gain the consent of Allah.' As seen, Ibn Qayyim (ra) described the term ibadah as tawhid of love and ‘ilm as total submission by the limbs. Anyone who loves something and bows to it will become, with his heart, a slave of that object. Or else love without reverence and bowing down or reverence without love can not be (called as) ibadah. Love and reverence (khushu) are the two basic conditions of ibadah. If an individual submits to his Lord while angry at Him; he won’t be a slave of Him or have performed ibadah to Him. If someone loves someone, as if he loves his children or his friend, but he does not bow down to it then he also would not be considered of performing ibadah to him or he won’t become a slave of it. In this regard it is not sufficient to perform ibadah to Allah The Most High without loving Him. On the contrary, one must place the love for Allah The Almighty over everything. The love for Allah The Most Great must be in the heart over the love for all other (types of) love. It is because as nobody has earned the right to really be bowed to except Allah The Glorious, no one has earned the right to be loved (except Allah). Tawhid in the ibadah is allocating all kinds of ibadah which had been prescribed by the shariah to Allah The most High. Ibn Abbas (ra) said: “The meaning of all statements in the Qur’an in the reference to ibadah is tawhid. And this is the call that, all the messengers have called upon and the mushrik (society) kept away from accepting it.” Ibadah is more general than tawhid when it is taken hand alone. It is because although every muwahhid is an abid (slave), not every abid is a muwahhid. Ibrahim (peace and blessings be upon him) said: “Do you then see whom ye have been worshipping, You and your fathers before you? Verily they are all enemies to me; except the Lord and Cherisher of the Worlds.” (Shuara 26:75-77) “I do indeed clear myself of what ye worship: (I worship) only Him Who made me, and He will certainly guide me.” (Zuhruf 43:26-27) If one pays attention carefully, will see that Ibrahim (peace and blessings be upon him) kept distant His Lord from the idols which they worshiped. As also seen in the ayah, the Mushrik people pray to Allah The Glorious; at the same time they associate partners to Allah Almighty. The meaning of the Ayah: “Nor will ye worship that which I worship.” (Kafirun 109:3 and 5) is: “You will not make ibadah in the way I make ibadah. You will only make ibadah in the way that you wish.” There is fine wisdom behind the fact that the radd (refusal) here is used in the future form and in different way. The actual goal here is to show that RasulAllah (peace and blessings be upon him) had never had tie -in no time and no where- with the idols of the mushrik. Now in order to inform this reality with absolute wording we see that the inconsistent verb that shows occurring and renewal later is used in the same refusal with the subject tense. This shows continuity. The use of two different tenses shows these following truths: First; “how can you request such a thing from me, because you know that I will never commit shirk.” Secondly; in this ayah as if the following is (to be) said: “I will perform an act under no circumstances such as ibadah to something different except Allah The Great and this (committing shirk) will never become a characteristics (attribute) for me.” As seen both were used around the actual point, to emphasize it. For the (when mentioning the) kuffar, not the verb, but the subject (ism-i fail), which indicates its stability and its characteristic (attribute) is used, it is to be stressed around the following: “The steady characteristic of those, which worship Allah Almighty alone is not expected from you; (it is because) you do not have such characteristic. This is to be seen only with those, who performs the ibadah simply to Allah Almighty and those who do not associate partners to Him The Glorious. As long as you worship other than Allah you will not be accounted as worshippers of Allah. Even if these people, from time to time, perform ibadah to Allah The Most High; this will not change the truth. It is because while performing ibadah to Allah The Almighty the mushrik will associate partners to Allah. Likewise the Ashab-ul Kahf said: “When ye turn away from them and the things they worship other than Allah…" (Kahf 18/16) Meaning you left the fake gods of the rejecter kuffar and mushrik and turned to Allah. “…We only serve them in order that they may bring us nearer to Allah…” (Zumar 39/3) As seen above, the mushrik directs worship to other objects besides Allah Almighty. As such act is seen from the mushrik this act had not been taken as an act of rejection. Meaning this characteristic has not been forbidden as they are not like such when they reject and perform shirk to Allah Almighty. Only when they leave other fake gods that they worship aside completely and turn to Allah totally then they will earn this attribute (slave of Allah). The servant, who performs ibadah solely to Allah Almighty, as he does not compliment anyone other than Allah he also will not befriend those who compliment other than Allah and he under no circumstance commits shirk in the ibadah to Allah The Most Great. The individual who associates partners to Allah Almighty in the ibadah will never have the characteristic of worshipper of Allah The Most Great. This issue is the basis of the surat al-kafirun which is one of two surat al-ikhlas in the Qur’an. Therefore this surah is, as also mentioned in the ahadith, equal to a quarter of the Qur’an. Only those, who Allah Almighty gave the ability for understanding and comprehension, can understand this. The praise and the gratitude are entitled to Allah The Most Glorious.