Searching for hidden treasure, the night of Power

Reflections on the word Lailat al-Qadar
This word is a compound word made up of the following:
1. Night [Layl]: indicates the time from sunset till dawn
2. Power [Al-Qadar]: This word carries a number of different meanings such as honor, serenity, judgment, and power. The scholars differed over the meaning of this word when used in relation to that special night that takes place during the month of Ramadan. Here are the most common interpretations:
Some scholars held that it was a word related to magnificence and honor
This meaning is obvious because it is the night that the Qur’an was sent, Prophet-hood was announced and the angels descend. Other scholars held that the one who revived this night with worship would become honorable because Allah [the Exalted] would raise his/her ranks.
Practical lessons:
1. As Muslims we should feel honored because Lailat al-Qadar was the night that the Qur’an was sent and the Prophet was chosen by Allah. However, this was also the night that witnessed the birth of a new religious nation, the nation of the Prophet and we are blessed to belong to that nation. Do you feel humble? Do you feel blessed to be a part of that nation? Do you feel and share the greatness of this night? Do your actions reflect that humility?
2. If one wants to be honored them let him do so by worshiping Allah
Another meaning the scholars put forth was something restricted or difficult to attain.
That is because the night of its occurrence is restricted from the knowledge of men and the only way to find it is to put forth effort and seek it. It is also said that the earth becomes full with the presence of an infinite number of malaikah.
Practical lessons:
3. When something is hidden it is a sign of its value. One someone who truly understands this will work to find the hidden treasure in this night.
Finally, Some scholars contented that the meaning was related to judgments and decisions
This is because it is this night that the angels distribute what is destined for Allah’s servants with regards to those servants provisions and lifespan for the next year. Some scholars contended that the night which ones provisions and life were to be giving is during the middle of Sh’aban. However, the majority of scholars hold that it is this night, the Night of Power.
Allah says,
“We sent it (this Qur’an) down on a blessed night. Verily, We are ever. Therein (that night) is decreed every matter of ordainments.”
Practical Lessons:
4. One should reflect on how lucky he/she was to live another year to worship and serve the Creator. Reflect on one’s success and praise Allah. Think of one’s shortcomings and seek His forgiveness. Come out of Ramadan with new goals and aspirations.
We Ask Allah to guide us and bless us to see this special night.
Suhaib William Webb is an American-born convert to Islam. He currently lives in Cairo where he studies at Al-Azhar University with a primary focus on Islamic Law. Suhaib William Webb is an American-born convert to Islam. He currently lives in Cairo where he studies at Al-Azhar University with a primary focus on Islamic Law.

Ramadan 26

(1) How many Surah started with Alhamdulillah, list them and what is the smallest animal mentioned in the Holy Quran

(2) What is Tawheed and list 3 branches of Tawheed

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Ramadan 25

(1) Who protects the Qur'an and what is the biggest animal mentioned in the Qur'an

(2)Roohu(in Q97vs4) means _______ and what is the name of the angel of Death

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Ramadan 24

(1)Name the single Surah that was revealed in both Makkah & Madinah? How many Surah were revealed in Makkah and how many Surah were revealed in Madinah in the Holy Qur'an.

(2)Prophet Muhammad said that Satan(Devil) will never want to walk against one of his companion, when that companion is walking on a path, Satan will follow another path. Who is the companion and which clan of Quraish does he belong to?

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The night of Power

The Night of Power, also known as the night of Decree and in Arabic known famously as ‘Laylatul Qadar’, is a significant night during the month of Ramadan for Muslims all over the world. For it was on this blessed night that the Qur’an was revealed over 1400 years ago, as a guiding light and mercy.
God Almighty describes the Night of Power in the Qur’an as:
“Verily, We have sent it (this Quran) down in the Night of Power. And what will make you know what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the Angels and the Spirit (Gabriel) by Allah’s permission with all Decrees. (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn.” (Surah Al-Qadr)
As this verse teaches us, the Night of Power is a night that is better and higher in rank than 1,000 months. When calculated into years, this adds up to over 83 years! Most people do not even live past the age of 83 and yet God Almighty has gifted mankind with a single night of innumerable blessings, a night worth more than a lifetime! Can you even imagine that? Glory be to God, the Most Gracious, the Most Merciful!
It is the only night in which Angel Gabriel along with all the other angels descends from the Heavens to the Earth. A night abundant with blessings and mercy showered down upon Muslims by God, as each of them turn sincerely to Him, seeking His Forgiveness and Guidance, as the pages of their books and records are opened and their destinies are decreed for the coming year.
God Almighty speaks about this in the Qur’an when he says:
“Therein (the night of Laylatul Qadr) is decreed every matter of ordainments.” (Surah Al-Dukhan: 4) 
Meaning the matters of deaths, births, provisions, calamities, for the whole (coming) year as decreed by God.
This night, according to the Prophet Muhammad, is to be found and searched for during the last ten nights of Ramadan and will fall most likely on an odd night.
Thus, during these last ten nights, Muslims from all over the world, in groups and in solitude, in public and in private, in every language known to exist, and every ticking minute of the hour, strive to worship God ardently and sincerely, seeking entrance into His Paradise, and protection from His Hellfire. It is these nights in which the essence of Tawhid – oneness of God Almighty alone – is revived and rekindled in the hearts of Muslims, as the realization that their fate and result in the Hereafter ultimately and completely lies with their Lord. Night long prayers are established, and fervent supplications are asked, every tongue wet with the remembrance of Allah, every heart yearning to seek His pleasure. Hands are raised, eyes are overflowing with tears, knees are bent, and foreheads are prostrated out of sheer humility, in complete submission to the Creator. It is a night on which Muslims are reminded of the simple fact that they are slaves, that their Creator is the Almighty and All-Powerful, that this world is perishable, that the Hereafter is everlasting, and that every beat of their heart is bringing them closer to their final End.
So, dear brothers and sisters, look out and search for the night of Decree and increase your worship on this night; a night on which peace will descend on the world, your every supplication will be answered, and your sins will be forgiven.
We ask God Almighty to allow us to reach the night of Decree, to grant us the amazing opportunity of drawing closer to Him on this great night, and to accept and bless all our worship to Him on this night and all others.

Practical tips:

1. Search for the Night of Power by looking out for those signs that are associated with the night.
2. Boost your worship to a higher level and spend the entire night in worship. Aim to excel! These are the BEST nights!
3. Plan your worship beforehand so you do not waste any precious time on those nights. Planning hourly is one of the best techniques. 
4. Make heartfelt supplications to God Almighty and open up your heart to Him. Du’aa is the essence of all worship. And indeed God Almighty is the hearer of supplications. 
5. Connect to the Qur’an during these nights and read it with understanding and meaning. Let it be your shining light in life.

Ramadan 23

(1)What is the Longest and Shortest Surah in the Holy Qur'an with how many verses?

(2)Quran has how many JUZZ and JUZZ MUJADALAH has how many Surah?

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Advice to someone who has a stammer and wants to seek knowledge and teach it to people

I have had a stammer for most of my life. I am going to study the Quran and I want to ask: if I seek knowledge, I want to spread it, but there is only one thing that is stopping me. Will my stammer mean that I will keep my knowledge for myself only?

Published Date: 2016-06-25

Praise be to Allah
We ask Allah, may He be exalted, to decree healing and reward for you, healing from this problem with which Allah is testing you and reward for attaining knowledge and for your intention to spread it among people.
This stammer with which Allah is testing you is a problem that requires patience in order to rid yourself of it, and training to teach the tongue to pronounce words steadily and out loud, with confidence. But before all of that you should seek the help of Allah, may He be exalted. It has to do with your psychology and sometimes, in some people, it has to do with a physical problem. We advise you to consult specialists in speech therapy and diseases of the jaw and tongue.
In al-Mawsoo‘ah al-‘Arabiyyah al-‘Aalamiyyah it says:
There are a number of ways in which those who have a stammer can attain perfect fluency. These ways include: reading out loud with others, talking in supportive environments, or talking with friends. End quote.
 Whatever the case:
You should understand that you will be rewarded for attaining knowledge, and the difficulty that you suffer in attaining it will increase you in reward.
It was narrated that ‘Aa’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who is skilled in reciting Qur’an will be with the noble, obedient scribes and the one who recites Qur’an and falters therein, and finds it difficult, will have a double reward.”
Narrated by Muslim (798)
Imam al-Qurtubi (may Allah have mercy on him) said:
Faltering refers to stumbling and having difficulty in speech. He will have a double reward, because of his recitation and because of the difficulty he encounters.
Tafseer al-Qurtubi (1/30).
If you want to benefit others with what you learn of knowledge, then you have two options:
1.
You can benefit people with your writings, in which case it is not essential that the one who seeks to benefit others should be able to pronounce the letters well. There are leading scholars of Islam from among the early generations of whose knowledge nothing has reached us except their books; we have not heard a single letter from them. Some of the contemporary scholars and callers decided to refrain from addressing people directly – which does not necessarily mean that they cannot express themselves well – and they focus their efforts on benefitting others by their pens and writing very useful books. There is a great deal of room for writing in newspapers, magazines, websites and other options.
2.
You can make your resolve firm and face reality head-on by meeting people face-to-face and teaching them verbally. Some of the imams and other scholars also had a stammer, but when they ascended the minbar and spoke to people, they would speak fluently and with ease, and there would be no stumbling over even a single letter. One of these scholars was Shaykh ‘Abd ar-Rahman ad-Dawsari (may Allah have mercy on him), and there are other famous scholars. This was their situation; the stammer did not prevent them from being eloquent khateebs, and in some cases they combined that with brilliant writing.
There is another example, a virtuous sister who studied sharee‘ah until she obtained her PhD in that field. Read what she herself says:
When I looked at my peers and colleagues in the department, I found that some of them were able to brush off the dust of the Shaytaan – namely blameworthy shyness when calling people to Allah – and why could I not do that too? Why could I not instil in myself trust in Allah? So I decided to begin straightaway in the prayer room of the university. My specialisation in da‘wah had given me particular insight into the scheming of our enemies, and their ongoing war against Islam, so how long would we have to wait to respond? I thought about a way to treat my stammer, which was by not speaking quickly and – in the beginning – not looking at the audience; rather I would look around the room so that I would not feel nervous. Any letter that I could not pronounce easily, I would change it to another letter that was easier for me.
By the grace of Allah, I began to give lessons in the prayer room of the University, but without supervision from any of the female professors. Obviously, supervision of the female professors may give strength and support to the one who wants to call people to Allah, and make her more precise and correct in what she is discussing and teaching, so that it will not be mere expressions of emotion.
End quote.
We also give you the glad tidings that one of the people we know who are active in seeking and spreading knowledge also has a stammer; even though he cannot rid himself of it, his classes and lectures have benefitted many seekers of knowledge. Giving classes is different from preaching, and it is possible to benefit seekers of knowledge and teach them many books, even before ridding oneself of this problem. So go ahead with that to which Allah has opened your heart of seeking beneficial knowledge, and remember that if you  are sincere towards Allah, may He be exalted, in your intention to seek and spread knowledge, then you will be rewarded whatever the case, whether you are able to actually spread knowledge and teach, or something prevents you from doing that.
We ask Allah to make your affairs easy for you and to enable you to do that which pleases Him.
For information on the virtues of seeking knowledge and of the scholars, please see the answer to question no. 10471.
And Allah knows best

Ramadan 22

(1)The verse of the Holy Qur,an in which Allah told the believers to send blessing to Prophet Muhammad and the verse in which Allah told us the reason for our creation(Q___v___ write the verses in transliteration)

(2)Give us the name and laqob(nick) of the Great Military Commander that never lost a war during the period of Prophet Muhammad(Early stage of Islam) and the Clan of Quraish he belongs to?

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5 ways to making good deeds better

Sincerity of Intention

The first hadith in Sahih Bukhari is “Innamal a’malu binniyat… ” “The reward of deeds depends upon the intentions…” He did so to express and affirm sincerity of intention for his work.
In all our deeds we must confirm within ourselves the intention of seeking the pleasure of God. Good deeds will bear fruit if there is sincerity attached to their intentions.

Do not procrastinate

Procrastination is like the quick sand of laziness that can pull us into despair and prevent us from reaching our God given potential.
The Prophet used to say, “O God! I seek refuge with You, from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men.” (Bukhari)
As soon as you think of a good deed act upon it.

Expand your giving circle

“… And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbor from among your own people, and the neighbor who is a stranger, and the friend by your side, and the traveler …” Quran 4:36
Do good deeds for your family, neighbors, friends and all of humanity.

Look for group opportunities

Doing good deeds in a group can increase our collective consciousness. Good company will help us on the spiritual path. It makes it easier to do good because we can help each other and be more effective in our actions.

Gratefulness for the ability to do good

Be grateful to God for the opportunity and ability to do good.
“..If you are thankful, I will give you more ..” Quran 14:7

Ramadan 21

(1)Prophet Muhammad said we should love ARABIC LANGUAGE because of three things, list them.

(2)Write in transliteration, 2 different sentences that appear most in the Qur'an, how many times did Allah repeat them and we can find them in which surah?


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Ramadan 20

(1)Name 3 Surahs in the Holy Qur'an that Almighty Allah used to ease the sad mood of Prophet Muhammad(S.A.W).

(2)What is the name of the companion that gave the muslims the ideal used in the battle of Khandaq(Trench) and the battle took place in year ______A.H(Hijri)


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The last ten nights of Ramadan begin from the night before the twenty first day, whether the month is complete or not

I have a question that arose from something that one of my friends said about the last ten nights of Ramadan. My friend said: If Ramadan is twenty-nine days, then the last ten days are from the nineteenth to the twenty ninth. So how can I know the odd-numbered nights among them? What is your response to that?

Published Date: 2016-06-22

Praise be to Allah
The last ten nights of Ramadan begin from the night before the twenty first day, whether the month is thirty days or is twenty-nine days.
This is indicated by the report narrated by al-Bukhaari (813) and Muslim (1167) from Abu Sa‘eed al-Khudri who said: The Messenger of Allah (blessings and peace of Allah be upon him) observed i‘tikaaf during the first ten days of Ramadan, and we observed i‘tikaaf with him. Then Jibreel came to him and said: “What you are seeking is ahead of you.” So he observed i‘tikaaf during the middle ten days, and we observed i‘tikaaf with him. Then Jibreel came to him and said: “What you are seeking is ahead of you.” So the Prophet (blessings and peace of Allah be upon him) stood up and addressed us on the morning of the twentieth of Ramadan and said: “Whoever observed i‘tikaaf with the Prophet (blessings and peace of Allah be upon him), let him come back, for I was shown Laylat al-Qadr then I was caused to forget it. Verily it is in the last ten nights, on an odd-numbered night, and I saw myself prostrating in mud and water.” The roof of the mosque was made of palm leaves, and we had not seen anything in the sky, but then a cloud came and it rained, and the Prophet (blessings and peace of Allah be upon him) led us in prayer until I saw the traces of mud and water on the forehead of the Messenger of Allah (blessings and peace of Allah be upon him) and the tip of his nose, in fulfilment of his dream.
According to a report narrated by al-Bukhaari (2027), the Messenger of Allah (blessings and peace of Allah be upon him) used to observe i‘tikaaf during the middle ten days of Ramadan. One year he observed i‘tikaaf until on the night of the twenty first, which was the night on the following morning of which he would come out of his i‘tikaaf, he said: “Whoever was observing i‘tikaaf with me, let him observe i‘tikaaf for the last ten nights, for I was shown this night then I was caused to forget it, and I saw myself prostrating in water and mud on the following morning. So seek it in the last ten nights, and seek it on every odd-numbered night.” It rained that night, and the mosque was ‘covered with palm leaves, so the mosque leaked, and I saw with my own two eyes the Messenger of Allah (blessings and peace of Allah be upon him) with traces of water and mud on his forehead, on the morning of the twenty-first.
Al-Haafiz (may Allah have mercy on him) said:
This clearly shows that this speech was given on the morning of the twentieth day, and the rainfall occurred on the night before the twenty first.
End quote from Fath al-Baari (4/257)
According to a report narrated by al-Bukhaari (2018) and also Muslim (1167), it says: The Messenger of Allah (blessings and peace of Allah be upon him) used to stay in the mosque (for i‘tikaaf) in Ramadaan, in the ten days in the middle of the month, then on the evening of the twentieth, before the twenty first, he would go back to his home, and those who had stayed in the mosque with him also went back home.
This indicates that the last ten days begin from the night before the twenty first.
Hence the view of the majority of scholars – including the four imams – is that whoever wants to observe i‘tikaaf during the last ten nights of Ramadan should enter the mosque before sunset on the night before the twenty-first.
See the answer to question no. 14046.
The odd-numbered nights of the last ten are the nights before the twenty-first, twenty-third, twenty-fifth, twenty-seventh and twenty-ninth.
The night before the nineteenth is not included among the odd-numbered nights of the last ten, regardless of whether the month is complete or incomplete (i.e., thirty or twenty-nine days), because it is one of the middle ten.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Laylat al-Qadr can only be in Ramadan, then in the last ten nights of it, then in the odd-numbered nights of those ten, not on any specific night among them. This is what is indicated by all the reports that have been narrated concerning it.
End quote from Fath al-Baari (4/260)
And Allah knows best.

Ramadan 19

(1)Name the surah that all its verses ends with Ra(
ﺭ) and the surah that all its verses ends with Dal(
ﺪ)

(2)List 5 minor signs of Qiyama and 5 major signs of Qiyama (that will happen or is happening) on earth.

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What should the patient who is suffering from diabetes and high blood pressure do about fasting in Ramadan?

Can a Muslim pay the fidyah (compensation) for the days that he did not fast, even if he was healthy, because he is suffering from diabetes and high blood pressure? Can he feed a poor person once or twice? He works overseas and has come to his own country for a month-long vacation.

Published Date: 2016-06-20

Praise be to Allah
Patients who have diabetes and high blood pressure are not all the same. Rather doctors divide them into various categories. Some of them are able to fast safely, if they adhere to medical guidelines, and others cannot fast.
But if diabetes and high blood pressure occur together, then fasting is more difficult for the patient.
Based on that, the patient should consult his doctor and do whatever the doctor advises with regard to fasting or not fasting. Not every person who is sick is permitted to break the fast, as has been explained in fatwa no. 1319.
Secondly:
As diabetes and high blood pressure are chronic diseases, in most cases the patient who does not fast because of them will never be able to make up those fasts. Therefore what he must do is feed one poor person for each day that he does not fast, and he does not have to make up the fasts.
What is meant by feeding a poor person is giving him one meal, and the patient has the choice between making food and inviting the poor person to come and eat, or giving it to him, cooked or raw. If he does one of these three options, then he has fed a poor person and has done what is required of him, as has been explained in fatwas no. 49944 and 101100.
And Allah knows best.

Ramadan 18

(1)Name the first war that was won by Muslims and the ancient name for the city of Madinah.

(2)Name the first war that was lost by Muslims & reason behind it, who is the man that was swallowed by the earth(soil) during the period of Prophet Musa and the reason.

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Is there a specific punishment for looking at adorned women whilst fasting?

Will a man’s fast be accepted if he stares at immodest women who display their charms by wearing tight clothes? This is exactly what my husband does, and the woman who he looked at got embarrassed, but what can I do? We cannot avoid mixing here in Germany, especially when we go to visit some of my husband’s family members and the like. The houses here are small and the rooms are small too, and this is really annoying. What must he do in such a situation? What is my role as his wife? Is there a punishment in the hereafter for such behaviour?

Published Date: 2016-06-21

Praise be to Allah
Firstly:
Undoubtedly, deliberately looking at women – especially those who are adorned – is something prohibited, and the prohibition is even more emphasised during the month of Ramadan, because sin is graver if it is committed at a time or place of special virtue, as has been explained previously in the answer to question no. 38213.
This haraam looking weakens faith in one’s heart, undermines the fast and decreases the reward, but the fast is not rendered invalid by that. The one who is committing this sin must hasten to repent.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
It is haraam for him to look at women, and if he looks with desire, then the prohibition is even more emphasised, because Allah, may He be glorified, says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them...”
[an-Noor 24:30].
Letting the gaze wander freely is one of the causes of falling into immorality. What is required is to lower the gaze and beware of that which may lead to temptation, but the fast is not rendered invalid if no maniy is emitted. However, the one who ejaculates renders his fast invalid and must make up that day, if it was an obligatory fast.
End quote from Majmoo‘ Fataawa Ibn Baaz (15/269)
See also the answer to question no. 37654
What this husband must do is fear Allah and lower his gaze, avoiding looking at that which Allah has prohibited, and he should advise his relatives not to mix freely and explain to them the evil and bad consequences of doing so.
What the wife must do is remind her husband of Allah, and not delay advising him if she sees him committing some evil deed.
Undoubtedly heedlessness concerning the commands of Allah – especially in Ramadan – may expose one to the wrath and punishment of Allah, and cause one to waste one’s time during the season of goodness and worship on things that are not pleasing to the Most Gracious, may He be glorified and exalted. That is sufficient loss.
Fasting has only been prescribed so that people may attain piety, as Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183].
We do not know of any specific punishment for this sin in the hereafter; rather it is one of the minor lapses that people are prone to, and it is more likely to be pardoned on condition that one does not persist in it, and that one regularly offers prayers on time and avoids major sins.
And Allah knows best.

Ramadan 17

(1) List 5 leaders of Quraish that were against Islam in the early stage and list 2 men that gave Islam power by joining the mission in the early stage.

(2) Adhan and Iqama (Transliteration)

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Ramadan 16

(1)Name Prophet Muhammad Clan in Quraish, list his children and indicate those that died before and after him

(2)List the pillars of Islam and the pillars of faith


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Our Relationship with Qur'an

The Qur’an was revealed by Almighty Allah through Prophet Muhammad (pbuh) to mankind to bring them out of the disorienting and debilitating darkness of falsehood, ignorance and superstitions to the light and radiance of truth, guidance and proper erudition. The Qur’an is the only means available to man by which he can communicate directly with his Creator, Master and Sustainer. No other alternative is left as all the previous Scriptures have been tampered with, corrupted or utterly lost.
This indeed is a hallmark of the Islamic message. Man needs no intermediaries of any kind — conceptual or physical — between him and his Master. The whole life affair is solely between man and Allah. Everything and everyone else stands for a secondary thing, playing second fiddle to that overwhelming relationship. Allah is only a Qur’anic verse (ayah), a contemplative thought, or a sincere supplication “away”.
Man has been created but to worship and serve Allah (al-Dhariyat, 56). However, this by no means implies that man is to engross himself fully and exclusively in sheer religious rituals and spend most of his terrestrial time mainly in mosques or some other religious institutions and establishments. Indeed, such would be impractical, uninspiring and dull an affair. Rather, that means that man in his capacity as Allah’s vicegerent on earth is to live his life “to the fullest” but only according to the patterns and paradigms instituted by the Creator. Man is to live his life not according to his own will, but according to the will of the Creator and Cherisher of life. Each and every creation is to submit itself only to its Creator, rather than other creations. So imperfect, faulty and weak is man — and indeed every other creation — that he cannot be qualified for any of the tasks relating to the spiritual and existential lordship and self-sufficiency.
That said, Islam is not a religion in the sense Christianity, Judaism, Hinduism, Buddhism, etc., are. Islam is a complete way of life. It is a comprehensive lifestyle, culture and civilization. It is a form of total submission to the will, knowledge and guidance of Allah. Islam is not a religion of mere words, slogans, or symbols. It is not a religion of an abstract philosophy, or a set of pure religious rituals. Islam knows no distinction between the spiritual and material spheres of existence along the ideological and ontological lines. To assert something like that is to distort the Islamic message and to live in the wrong. Due to the unity and oneness of Allah (tawhid), Islam likewise propagates the unity and oneness of truth and of the meaning, purpose and providence of life and man.
Islam is a religion of sincere faith (iman), actions and deeds (‘amal salih). It is a religion of life accomplishments. Islam is life, and life, the way Allah created and predetermined it, echoes the quintessence and ethos of Islam. The word “islam” which denotes a total submission to Allah through one’s acts, words and thoughts, clearly attests to it. Hence, there is nothing more thrilling, spellbinding, wholesome and rewarding than living life in the name of and for the Creator of the universe. Submitting fully to and worshiping Allah alone means personal liberation, self-assertion and self-fulfillment in the truest senses of those words.
Islam therefore is to be lived, not practiced. True Muslims live Islam. Those who practice it are yet to experience the authentic beauty and sweetness of the Islamic faith.
That is why some people in the end become apostates. They get tired of, or fed up, with practicing some — to them — dry, rigid and meaningless rituals rooted in little, or no genuine, truth.
In point of fact, however, apostates were never Muslims as per the Qur’anic conception and interpretation of the term. They were never Muslims because true Muslims do not (cannot) become apostates. A person cannot renounce what he intrinsically is and what he primordially was meant to be. He can only give up and abandon his artificial self and artificial life patterns unnaturally imposed on him, which he regularly and constantly did in order to become better at them and make them an everyday part of his routine life. Positively, Islam cannot be an artificial, non-natural and simulated lifestyle and culture.
As a small digression, those who neither subscribe to nor follow the only message and guidance meant for mankind — which was revealed to all the prophets of Allah during entire human history, Muhammad (pbuh) being the final messenger — actually do not “live”. They only exist, like the rest of life’s animate and inanimate realities. They slumber throughout and wake up only when departing this fleeting life. The idea of life is attached to them only metaphorically. And, hypothetically, those who live the only revealed message of Allah, Islam, but want to give it up, will need to “die” first, as such an option in the real world is not viable, in that true Islam means true life, and vice versa. Islam, it goes without saying, is not only about human existence, but also about each and every tier of the whole physical and metaphysical existence. It is its DNA, so to speak.
In its capacity as a divine book of guidance, inspiration, truth, clear signs, cure, mercy, glad tidings, and ultimate wisdom and knowledge encompassing everything necessary for the fulfillment of the ontological purpose of existence (al-Baqarah, 97, 185; Yunus, 57; al-Isra’, 82; al-Nahl, 89), the holy Qur’an accounts for everything Islam as a total code of life is. The Qur’an is a symbol of the Islamic message. The two have become inseparable, almost synonymous with each other.
Thus, the Qur’an signifies to Muslims the source of their identity, strength, consciousness and cultural as well as civilizational being. Without the Qur’an, there will be no Islam; nor will there be Muslims and Islamic culture and civilization. Without the Qur’an as a conduit of revealed wisdom and knowledge concerning the spiritual and ethical meaning and purpose of life, furthermore, little permanently wholesome will ever be possible for man to achieve. One thus may ask: what conceptual, substantial or moral good would remain with mankind if the towering contributions of God’s holy prophets and the direct and indirect contributions of numerous sages and leaders the prophets produced were taken away from them? The emphatic answer is: nothing, or extremely little, at best.
Nonetheless, it is a sad truth today that many Muslims’ relationship with the Qur’an is fraught with a myriad of deficiencies. In a nutshell, the Qur’an has been either abandoned completely, or is erroneously dealt with.
In the former scenario, many people have nothing to do with the Qur’an and its content insofar as their private, family and professional lives are concerned. Their affiliation with Islam is based on some repetitive rituals and traditions which they inherited from their forefathers and which they blindly follow. Their Islam often revolves around “Islamic” symbolism, deadening formalism and baseless tales and superstitions. They are not interested in the Qur’an as they know that with it all they live for will suddenly be exposed and shaken to its core. The Qur’an is thus bound to bring more “damage” than “profit” to such people.
In the latter case, the Qur’an is regularly but hastily read or recited without duly understanding or contemplating its content. Moreover, its substance is yet misread, misinterpreted and misapplied. The Qur’an is often used as a means for justifying and supporting some preconceived ideas and judgments. People have also subjected the Qur’an to themselves, rather than subjecting themselves to it. They have rendered the Qur’an relative, and their selfish goals and concerns absolute. The Qur’an has partially been made the object of their one-dimensional and patchy — often outright flawed — intellectual, spiritual and cultural pursuits. The Qur’an is meant thereby to be superficially and partially comprehended and implemented, at best, and misused and even abused, at worst. However, the Prophet (pbuh) warned that there will be times when certain people will recite the Qur’an but it will not go beyond their throats, meaning it will not enter their hearts and they will not understand it. “They will go out from (leave) Islam as an arrow darts through the game’s body” (Sahih al-Bukhari).
Some of the less heartrending states of affairs go along the lines of constantly reading the Qur’an for the sake of mere reading it. The Qur’an is also recorded and regularly played on numerous TV programs and during various official and unofficial ceremonies, in public and in private. Qur’an recitations by world’s most famous reciters could be heard virtually everywhere in most of the Muslim world: from the minarets of mosques, in shopping centers, schools, private houses, restaurants and coffee shops, and all forms of private and public transportation. Some reciters have become world celebrities as a result; many others dream and do their best to follow suit. Tilawah (reciting Qur’an) competitions are organized on a regular basis, both locally and internationally, and huge amounts of money are allocated for the purpose (all this takes place despite most universities and other institutions of higher learning, in their capacity as rare beacons of hope — especially such as those endued with an Islamic spirit and disposition — having been bereft of significant research and publication opportunities and funds). Countless schools and colleges dedicated to reciting and memorizing the Qur’an are established worldwide and many Qur’an reciters and hafizs (those who memorize the whole Qur’an) are produced annually.
The many outward benefits of all those activities notwithstanding, quantity and form, clearly, are emphasized at the expense of quality and substance, in complete opposition to the whole spirit of Islam and the Qur’an. It is true, at the same time, that there is a growing number of genuine exceptions, but unfortunately they are still few and far between. It stands to reason that the whole set of the mentioned prevalent religious trends stands for a segment of what could be dubbed an emerging Muslim pop(ular) culture some of whose main features and qualities revolve not only around the Qur’an, but also around the realms of Muslim fashion, entertainment, media and sport.
We often hear statements to the effect that one ought to read at least one juz’ (the Qur’an has 30 juz’ or portions, each juz’ having about 20 pages) a day. That way, one ought to finish the entire Qur’an (khatm al-Qur’an) at least once a month. In the month of Ramadan, the month of the holy Qur’an, however, this relationship with the Qur’an is expected to intensify and one is expected to read even more.
If this is said in the context of one’s truly fruitful relationship with the Qur’an, and as part of his most authentic personality, family and community-building processes, then the matter is remarkably brilliant and so, by all means encouraged. But if it is said in the context of one’s one-dimensional, incorrect and only interest-based relationship with the Qur’an, then the matter becomes rather objectionable. It is bound to cause as much unintended bad as premeditated good both at the individual and societal levels of the Muslim cultural and civilizational presence. It is bound to further contribute to cementing and perpetuating all the negative aspects of the problematic relationship between the Qur’an and a great many weak Muslims.
As a result, there are many especially non-Arab Muslims who have read the Qur’an many times but are not aware of its fundamental meanings and messages. Others do not even care.
One then wonders: what type of Muslims are Muslims? What type of Islam do they follow? How could they barter the true, unambiguous, natural and logical message of Islam and the Qur’an for some irrational, meaningless and foreign spiritual, ethical and epistemological alternatives? Who are (were) the main culprits for the predicament, and under what circumstances did such an unprofitable trade come to pass?
These questions are compelling and spontaneously impose themselves considering that in Islam, no blind following and no beliefs and spiritual undertakings that are based on irrational evidence and reasoning, are accepted. Islam is a rational, balanced and open-minded religion, so, Muslims must be most rational and open-minded of all people. Since its inception, Islam declared an ideological war against those and other similar intellectual and spiritual crimes and felonies that can only paralyze and hold people back on their journey of civilization-making. Allah says: “And do not pursue (say, do or witness) that of which you have no knowledge. Indeed, the hearing, the sight and the heart — about all those (one) will be questioned” (al-Isra’, 36). Accordingly, any act of blind following or performance on the basis of utter ignorance, even in pure religious rites or ceremonies, is an abominable course of action as it disregards the projected tasks and knacks of the faculties given to man.
Therefore, a person who is a stranger to the inspiring and enlightening messages of the Qur’an can hardly claim to possess authentic Islamic faith; nor can he claim to be a true Muslim. The Qur’an is the only force that makes a person a believer and Muslim. A person does not do so independently and on his own accord. Nor is it that he bends and adjusts the content of the Qur’an turning it into an instrument of validation of his partly or completely un-Islamic beliefs and practices. People must stop being cultural or nominal Muslims. They must become enlightened, rational, wholehearted and “revolutionary” followers of Islam, benefitting not only themselves and their Muslim brethren, but also non-Muslims.
One of the most prominent qualities of the Qur’an is its being muhaymin (the guardian, witness and overseer) (al-Ma’idah, 48). The Qur’an thus inspires, guards and oversees, with human souls being affected, guarded and watched over most. The Qur’an is the source; human souls are the target and beneficiaries. Accepting as true, both in theory and practice, that the Qur’an is what Allah says it is, lies at the core of an essential Islamic tenet according to which every Muslim must believe in the holy prophets and their holy books (revelations) on top of which stand Prophet Muhammad (pbuh) and the Qur’an. As the final revelation and eternal miracle to mankind, the Qur’an is to surpass in authority and influence all the previous miracles associated with earlier prophets – which is one of the underlying meanings of muhaymin. If such is not the case, the problem is not with the Qur’an, but with, and within, us. For example, if Prophet Musa (Moses) (pbuh) was given 9 signs or miracles (ayat) (al-Isra’, 101; al-Naml, 12), Prophet Muhammad (pbuh) was given 6,236 signs (ayat), each sign (ayah) corresponding to a Qur’anic verse and so, for a sign and miracle.
It is owing to this that Allah at one point describes the Qur’an as “ruh” (soul, spirit, inspiration, command) (al-Shura, 52), which means that the Qur’an inspires and sustains an intellectual, moral and spiritual life with and in those who embrace it as their life companion and guide. Hence, in the same verse wherein the notion of the Qur’an as “ruh” has been mentioned, the notions of book (true knowledge), faith, guidance, enlightenment and the straight path have also been articulated, whereby the comprehensive nature of the Qur’anic impact on the phenomenon of existence at large is clearly spelled out. This applies as much to individuals and their personal life missions as to institutions, communities and nations and their collective missions. One of the best ways to behold the Qur’an as a miracle in action is to witness and experience what it does to our souls and our individual as well as societal life systems and organizations when it is invited and duly permitted to do so.
For obvious reasons, historically, the Qur’an functioned as an enduring catalyst of spiritual as well as intellectual literacy in the Muslim world. The literacy rate most of the time was remarkable. For instance, during some of the most prosperous Muslim epochs, many not only scholars, but also ordinary people across the vast Muslim territories were bilingual. They spoke, or were able to understand, Arabic as the language of the Qur’an, apart from their own native languages such as Turkish, Persian, Urdu, etc. Small wonder, then, that the enemies of Islam always strove to alienate Muslims from their Qur’an and the Arabic language – Arabs from the purity of their language in favor of some peculiar and hollow vernaculars or dialects, and non-Arabs from it altogether in favor of some equally peculiar and hollow alternatives served in the name of bogus forms of cultural refinement and classiness – knowing only too well that the Qur’an is the point where the case of Islam and Muslims can get hurt the most.
On the whole, it is utterly irrelevant how much one reads of the Qur’an. What is relevant is how he reads it, how much he comprehends of the Qur’an’s infinite wisdom and messages, and how successfully he translates and implements what he learned therefrom onto the complex and demanding arena of life. Reading the Qur’an in order to correctly understand and effectively apply it in life is what every Muslim’s struggle (personal jihad) should be, regardless of how fast or slow the process might be. People are born different with different intellectual and spiritual propensities and gifts, so, their performances and results will vary accordingly. What is appreciated most in the sight of Allah are the appropriateness and sincerity of intentions, dedication to the noble purpose and perseverance. In other words, what matters most are overall efforts and some spiritual intangible components and criteria, rather than sheer numbers, figures and some irrelevant quantifiable measures and standards. In certain situations, clearly, less will mean more.
Therefore, to emphasize and insist in the current Muslim intellectual and spiritual climate on dealing with the Qur’an only in terms of the numbers of recited sections (juz’) or chapters (surah) a day, or the numbers of khatm al-Qur’an (recitation of the whole Qur’an) a month or a year – especially with the general public and in non-Arab societies — will be grossly inappropriate. In passing, all the traditions and accounts referring to the magnificent acts of reading, reciting and even memorizing the whole or substantial portions of the Qur’an aim at the propositions of the correct understanding, appreciation and implementation of the Qur’an in people’s day by day activities and interactions. Constantly reading, reciting and memorizing the Qur’an — plus printing, promoting and distributing it – should represent mere righteous means, methods and strategies meant to encourage and facilitate even more dignified and righteous objectives. Some of those traditions are gravely misunderstood and are taken out of their contexts.
The ultimate goal of every Muslim should be to become a “walking Qur’an” just as the Prophet (pbuh) was, that is to say, that he should personify in his overall deportment and manners the Qur’anic worldview, values and teachings. In this way, the exemplary model of the Qur’an will be transported into the world of corporeal life systems and realities. The Qur’an will thus become alive, tackling head-on and solving the greatest challenges and conundrums that face man and his life systems and organizations. By not being reduced to just a theory, the Qur’an will also promote itself as a living miracle and workable blueprint for all the feasible civilizational enterprises of man.
Nonetheless, such is the nature of the Qur’an as Allah’s final and eternal miracle (mu’jizah) to people that it offers to its readers and students only as much as they really want and are prepared for. Hence, there are people who read the Qur’an a lot, but receive nothing or very little in return. That is so because in reality they never wanted more from the Qur’an. Some people, on the other hand, get much from the Qur’an only because they so wanted from the outset. On balance, it is only fair that people get what they sincerely wish and are equipped for.
It follows that since the human hearts are the repositories of the Qur’an (al-Shu’ara’, 194; al-Baqarah, 97), only they whose hearts have been purified could grasp and accommodate the purity and inviolability of the Qur’an’s divine wisdom and messages. A person’s benefits from the Qur’an will always be proportionate to the extent of the purity of his heart. The tongue and the mind are not the repositories of the Qur’an. They are but stations or degrees through which the Qur’an passes on its voyage to its final destination, the heart, leaving its suitable impact and marks at each of those stations. That is an implication of the following Qur’anic verses: “Indeed, it is a noble Qur’an, in a Register well-protected; none touch it except the purified. (It is) a revelation from the Lord of the worlds” (al-Waqi’ah, 77-80). Allah also says linking the contemplation of the Qur’an with human hearts: “Will they then not contemplate the Qur’an? Or are there locks upon (their) hearts?” (Muhammad, 24).
When reading or studying the Qur’an, every individual is to bear in mind that the Qur’an has been revealed through Prophet Muhammad (pbuh) directly to him. Every word is Allah’s direct speech (communication), or revelation, to him. Therefore, every individual should prepare himself for the scale of such a mode of communication primarily by removing any spiritual and mental obstacles that might stand between him and the Qur’an and thus hinder reception. He can try to imagine himself alone in the cave Hira’ (the venue of the first and most dramatic revelation to the Prophet (pbuh)) as a backdrop of the communication. He also needs to disengage himself from this physical world and try to connect up with the metaphysical plane, a world of a higher order of things and meanings, as much as possible.
After every verse — or sets of shorter verses — the person should stop and attempt to fathom what exactly Allah was conveying particularly to him, using translations, commentaries of the Qur’an and even appropriate secondary books and references as aid. The help of trustworthy scholars can likewise be sought. Undeniably, apart from general messages, there are specific Qur’anic messages for each and every one of us. We are to search for ourselves and our specific existential cases in the infinite sea of the Qur’anic wisdom. No rushed moving on to subsequent verses is to be undertaken until the previous ones have been adequately understood and acted upon. In the meantime, however, the person can embark on sporadic casual and superficial readings, in order to gratify his inner impulse which is bound to be intensified by some ubiquitous religious trends, but the former approach is to remain a priority irrespective of how slow, protracted and challenging it may be. The same style is to become integral to one’s life mission, for there is nothing better and more rewarding than being an everlasting student of the Qur’an.
For the above reasons the Qur’anic verses are called ayat — plural of ayah — which means “signs”. So, as a book of revealed signs, the Qur’an is to be meticulously read, explored, contemplated and put into practice. In tandem with the reading and exploring of the signs (ayat) of the natural and physical world, a Muslim armed with the Qur’an in his heart has everything at his disposal needed for unraveling some of the biggest mysteries of life, and for marching confidently towards the ultimate realization of his life mission and purpose. This integration between the ayat (signs) of the Qur’an and the ayat (signs) of the physical existence served to Muslims in the past as a conceptual framework for their cultural and civilizational awakening and progress. In the process, some of the most splendid chapters in the history of human civilizational output and ingenuity were written. And unquestionably, for contemporary Muslims and their mounting unprecedented challenges, too, the methods of integration between revelation and reason, science and religion, the matter and spirit, the body and soul, the heavens and earth – that is, between the ayat (signs) of the revealed Qur’an (al-qur’an al-tadwini) and the ayat (signs) of the physical existence or the ontological or cosmic “qur’an” (al-qur’an al-takwini) — will always be most effective. However, there are no prescribed models of integration. What at all times will be needed are people’s willingness, motivation, open-mindedness, dedication, hard work, leadership and a culture of comprehensive excellence, with every age producing its own protagonists and modi operandi.
The above notion is somewhat encapsulated in the following account. ‘A’ishah, the Prophet’s wife, narrated that one night the Prophet (pbuh) stood up in prayer and cried until his beard became wet. He prostrated and cried until he made the ground wet. He then laid down on his side and cried. When Bilal came to alert the Prophet (pbuh) for the Dawn (Fajr) prayer, he said: “O Messenger of Allah! What makes you cry, while Allah has forgiven you your previous and latter sins?” He said: “O Bilal! What prevents me from crying, when this night, this ayah (Qur’anic verse) was revealed to me: {‘Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs (ayat) for men of understanding’} (Alu ‘Imran, 190).” The Prophet (pbuh) then said: “Woe to he who recites it but does not contemplate it.” (Tafsir Ibn Kathir