Approaching the Qur’an, truly and completely
 

“A Book which has been sent down to you, full of blessings that you may ponder over its verses, and that men of understanding may take heed.” [ 38:29] With the loss of Islam as a way of life, came a loss of the correct approach to the Qur’an. The Qur’an came to be regarded as the Bible and the Torah are regarded by secular Christians and Jews, a book to be left at the very margins of life. Muslims came to accept that the Qur’an would only be brought for recitation, memorisation and for listening. As the Ummah increases in her awareness of Islam, there is now a burning desire within all Muslims to regard the Qur’an in its true, complete sense and a dissatisfaction with anything less than that.

The purpose of the Qur’an

All true Muslims perceive man’s necessity for a Message from Allah (swt) to guide them towards understanding Allah’s (swt) commands. Devoid of this Message from Allah (swt) man would be left wandering aimlessly in the wilderness of his own whims and desires. As such, why the Qur’an was revealed will determine its purpose and the manner it should be approached. If this is not understood the Qur’an will not produce the desired effect in the life of the Islamic Ummah. There would be a grave danger that Muslims would inherit the Qur’an in the same manner that Westerners inherit the Bible or the Greeks inherit Greek philosophy.

Allah (swt) informs humankind as to the purpose of the Qur’an in several verses, thus ensuring we approach it correctly. Allah (swt) says;

“Blessed is He who sent down the criterion (Furqan) to His servant that it may be an admonition to all creatures.” [ 25:1]

“This is the Book; in it is guidance (huda) sure without doubt to those who fear Allah.” [ 2:1]

“O humankind! There has come to you a direction (mau’izatun) from your Lord and a healing for the (diseases) in your hearts and for those who believe a Guidance (huda) and a Mercy (rahmah).” [ 10:57]

Thus, the Qur’an was revealed to provide guidance and direction to our thinking, our emotions and our actions. The scope of subjects addressed by the Qur’an is both general and comprehensive and includes our friends, our brothers, our government, our enemies, our families and the world. We must then utilise the Qur’an to mould and evaluate all these matters.

Mushrikoon and munafiqoon approach the Qur’an

At the time of the Prophet Muhammad (saw), the mushrikoon (disbelievers) and the munafiqoon (hypocrites) would approach the Qur’an in a manner that was not in harmony with its purpose. Therefore, they would never truly benefit of it.

The disbelievers of Makkah would secretly listen to the recitation of the Qur’an by the Muslims. This was not to benefit from the verses in a manner concordant with its purpose. So, they would not be motivated by a desire to act upon them. Rather their approach was motivated by a whole host of motives, ranging from curiosity to fear.

“When you recite the Qur’an We put between you and those who believe not in the Hereafter a veil invisible.”

“And We put coverings over their hearts (and minds) lest they should understand the Qur’an and deafness into their ears, when you commemorate your Lord and Him alone in the Qur’an they turn on their backs fleeing (from the Truth).”

“We know best why it is they listen when they listen to you; and when they meet in private conference. Behold the wicked say ‘You follow none other than a man bewitched!’” [ 17:45-47]

Others from Makkah would wait for the recitation of Qur’an and would pour scorn upon it, ridiculing Islam, the Qur’an, Prophet Muhammad (saw) and the Muslims. They would do this by reciting deeply offensive poetry in the fairs and in the market place. Nonetheless, they too would be keen to hear the Qur’an to provide them with some basis for their poetic material. An-Nadr ibn Harith would listen to the Qur’an and then relate ancient tales of the Persians in public in an attempt to trivialise the verses of Allah (swt) which the Prophet (saw) had recited to the people. Ibn Hisham narrates that An-Nadr would always append his talk with the question cunningly enquiring if he did not outdo Muhammad (saw).

The munafiqoon would also be anxious to hear about the ayaat revealed in case they exposed them by name or deed, thus they would listen to the Qur’an.

“The hypocrites are afraid lest a surah should be sent down about them showing them what is (really passing) in their hearts. Say: ‘Mock but verily Allah will bring to light all that you fear (should be revealed).’” [ 9:64]

So, clearly it does matter how the Qur’an is approached. It is therefore not correct to be satisfied merely with only listening or reading it. Otherwise the attitudes of the disbelievers and the hypocrites would be considered acceptable.

Fadail ul-Qur’an are not purpose

The Qur’an itself espouses many virtues (fadail ul-Qur’an), such as the reward in its memorisation and recitation, not to mention the powerful effect it has upon the listener. However, some Muslims would then erroneously maintain that its many virtues omit the need to search for its purpose. They may say that it is sufficient to realise that the Qur’an is a universal book, for all humankind for all times, and that to dwell on how we should approach the Qur’an is unnecessary and will distract from seeking its virtues. They observe that people benefit from the Qur’an in different ways and as such no-one should interfere as this would be unreasonable, even un-Islamic.

The following are contemporary examples of where Muslims confuse virtues of the Qur’an with its purpose, and the dangerous implications thereof.

Qur’an is not just for consolation, memorisation and recitation

Some Muslims may feel that the purpose of the Qur’an is so that the ordeals of life may be borne with patience and dignity. Knowing full well that life for man is a struggle and full of disappointments, some may argue that Allah (swt) revealed the Qur’an solely so that when man is at his lowest point with respect to morale, he may be uplifted and rejuvenated when the verses of Allah (swt) are recited to him. We may find that the recitation of Qur’an will fill the houses of those who have recently been bereaved, yet little heed will be paid to the meaning.

Though the beautiful recitation of the Qur’an does have a unique effect upon man, it does not mean that the Qur’an was revealed solely for this effect. When this virtue is confused with the purpose, it leads to a dangerous situation. Such Muslims will have little cause during their lives to turn to the Qur’an in any form whatsoever, other than at times of severe strife or stress. And even at such times for a limited use.

Also, the sincere love of Islam drives many Muslims to take memorisation (hifz) and recitation (qira'ah) of Qur’an seriously. And rightly so, its recital and memorisation carry much reward from Allah (swt).

Accordingly, Muslims insist on sending their children to madrassah for this very purpose, and feel a great sense of accomplishment when their child completes the reading of Qur’an, or memorises its entire contents. Other Muslims may wish to excel in the recitation of Qur’an, while others may choose to seek the reward of listening to a recitor (qaari).

The point here is that memorisation or recital of the Qur’an alone is simply insufficient for Muslims. For these must be accompanied by sound belief and complementary actions. Yassir ibn ’Amr (ra) narrates; ‘I asked Sahl bin Hunaif, ‘Did you hear the Prophet saying anything about Al-Khawarij?’ He said, ‘I heard him saying while pointing his hand towards Iraq, “There will appear in it (i.e, Iraq) some people who will recite the Qur’an but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game’s body.”’’

Approaching the Qur’an in its complete sense

Thus, it is unacceptable to overlook or deny the purpose of the Qur’an whilst seeking its virtues. Believing in the Qur’an is not enough, nor is its recitation and memorisation. The Islamic Ummah has declined because it did not use the Qur’an productively. Productive use of the Qur’an entails using it as a standard by which to judge all matters and to use it to determine how change will be produced. Subsequently, the Muslim will become a force of change opposing all that contradicts the verses of Allah (swt) he has recited.

“And this (He commands): Judge between them by what Allah has revealed and follow not their vain desires but beware of them lest they beguile you from any of that which Allah has sent down to you.” [ 5:49]

The Jews and Christians have tampered with the text that was revealed to Musa (as) and Isa (as). In contrast, Muslims have the Qur’an today in exactly the same form as was revealed to the Prophet Muhammad (saw). The Qur’an is protected by Allah (swt), its contents are pure and untampered with. However, if the Muslims approach it incorrectly then how can they expect to benefit from it? It would be little consolation for the believers to have the Qur’an preserved, only to have it then discarded, albeit in its preserved form. It would come to be regarded as the Bible to the Christians or the Torah to the Jews. These books have no significance for life’s affairs today.

Whilst it is true that the Qur’an addresses the individual, the address directs the individual to change himself, his family, his surroundings, this Ummah, the society within which he lives and indeed all societies i.e. the world. Islam gives the Muslims a yardstick by which to evaluate the political and economic matters as well as doctrinal and ritualistic matters. This is unlike the books of the Jews and Christians, which only relates to distorted doctrinal and ritualistic matters.

The way forward

One of the many steps along the path to revival would be for Muslims to understand the Qur’an and its purpose correctly, thereby facilitating our return to our rightful place as leaders of humankind. The Qur’an should manifest in every aspect of the life of a true believer every day. He should read it every day, recite it, memorise it, act upon it and contemplate over its bounteous gifts. It should be the basis around which his thoughts and emotions are formed. The Qur’an must be his guide, creating a desire within him to ensure that his society and all societies live according to their true purpose. He will approach the Qur’an intending that the light of its guidance will not just illuminate his soul but the life of the entire world. Allah (swt) revealed,

“They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when the revelations of Allah are recited unto them they increase their faith, and who trust in their Lord; Who establish worship and spend of what We have bestowed on them.” [ 8:2,3]