As'Salamu Alaikum wa Rahmatullahi wa Barakatuhu,

Dear Members, i wish to share a booklet regarding our obligations towards Quran, which is been discussed by Dr.Israr Ahmed, a renowed speaker.

 The Obligations
Muslims Owe to the Qur�an

Original in Urdu by

Dr. Israr Ahmad

Translated by Prof. Mohammad Ibrahim, M. A.

Foreword

This article, which appeared in Urdu under the title Musalmanon per Qur�an-e-Majeed kay Huqooq, is based on two addresses delivered by Dr. Israr Ahmad to the Congregations in Jami�ah Khazra, Samanabad (Lahore) on two consecutive Fridays in January 1968, at a time when the Muslims of Pakistan were celebrating the 1400th anniversary of the commencement of the Revelation of the Holy Qur�an to Prophet Muhammad (SAW). During the following month, speeches on similar topics were delivered by Dr. Israr Ahmad at the Ajmal Bagh College, Sadiqabad, Ta�meer-e-Millat High School, Sukkur, and Government College, Jhang. The text of these addresses and speeches was edited and published in the monthly Meesaq in its May and June issues of the same year. In November 1969, it appeared in the form of a booklet under the title mentioned above, and in July 1972 its second edition of ten thousand copies was published by the Markazi Anjuman Khuddam-ul-Qur�an Lahore.

Musalmanon per Qur�an-e-Majeed kay Huqooq is an impassioned call to the Muslims "to return to the Qur�an," to rededicate themselves to its study, and make it the sole guide for their lives. Considering the profound purpose behind the book, I felt that it should be rendered into English for the benefit of our English-reading public as well as for approaching the minds of the people abroad. Accordingly, I was thinking of seeking Dr. Israr Sahib�s permission for the translation of the book when, one day, to my delightful surprise he himself suggested that I should translate the Huquq � that being the brief and popular sobriquet of this book. Hence the translation now appears under the title The Obligations Muslims Owe to the Qur�an.

This translation has already been published in the form of an article by the All Pakistan Islamic Education Congress in a recent issue of their journal Islamic Education under the title: "What Does the Qur�an Demand from its Followers?" and now, through their courtesy and cooperation, it is reappearing under a new title in the form of a regular booklet. I pray that it may prove helpful in the fulfillment of the great purpose which Dr. Israr Ahmad, the author of the original book, has set before himself and which he is pursuing with a single-minded devotion, Ameen.

Muhammad Ibrahim

During the last decade (i.e., the sixties), international qir�aat competitions have become a regular feature in the Muslim World. These competitions, in which well-known qura� from different countries have been participating to display their remarkable talents for the recitation of the Qur�an, have served a number of purposes. The large audiences who have been listening spell-bound to the recitations of the world-famous qura� have always been moved by the unique melody, eloquence, and grandeur of the Qur�anic diction. This may have temporarily strengthened their belief in the Divine origin of the Qur�an. Moreover, these competitions have popularized tajweed (i.e., the art of reciting the Qur�an with correct pronunciation) in Malaysia, Indonesia, and Pakistan. The Muslim children in these countries today can recite the Holy Book with much better accent and intonation than they could possibly do a few years ago.

Without intending to minimize the importance of reciting the Qur�an correctly, one might ask the question: Have these competitions helped bridge the gulf that yawns between us and the Qur�an today? Or, have they established a real contact between us and the Book of Allah (SWT)? The answer to these questions is: "No."

Unfortunately, the great objective of establishing a real contact between the Qur�an and us has not been achieved even by the different religious seminars and symposia which have been held in our country and elsewhere during the recent years. The savants and scholars who participated in the discussions at these conferences and colloquia have generally dwelt at such topics as the greatness of the Qur�an, its beauties and marvels etc., but no attempt has been made to consider the fundamental questions: What are our obligations towards the Qur�an? And how can we discharge these obligations? So far as the glory and greatness of the Qur�an is concerned, we believe it is indescribable and its adequate comprehension is beyond the reach of human mind. It is best known to the Lord of the heavens and the earth Whose Word it is, or to His blessed Messenger (SAW) to whom it was revealed.

Therefore, instead of making a presumptuous attempt at describing its unique merits, the most pertinent thing for us to do is that we should clearly understand our duties and responsibilities towards the Qur�an and then see whether or not we are conscientiously fulfilling these duties and responsibilities. If we find that we are not doing so, we should seriously think about the line of action we should adopt for their fulfillment; and then adopt the line without any further delay, because our very salvation depends on our efforts in this direction. Paying pompous compliments to the Qur�an will not be enough and it cannot be a substitute for actually discharging our obligations towards the Holy Book.

Now what are these obligations? Or, in other words, what does the Qur�an demand of us?

The Qur�an makes five demands of every Muslim. Put in a simple language, these demands are as follows:

A Muslim is required:

to believe in the Qur�an;

to read it;

to understand it;

to act upon its teachings; and

to convey its message and teachings to others.

We will now ponder over these demands or obligations in some depth, along with a brief explanation of the terms in which they have been expressed in the Qur�an itself, so that besides getting a clear idea of his duties towards the Qur�an, the reader may also become familiar with basic Qur�anic terminology.

1-Iman wa Ta�zeem

(Belief in the Divine origin of the Qur'an and an attitude of reverence towards it)

The Qur�anic term for belief in a spiritual reality is Iman (faith) which has two phases: Iqrar bil-lisan (verbal profession) and tasdeeq bil-qalb (heart-felt conviction). A verbal profession of a belief in the spiritual realities upheld by Islam is the condition of a person�s admittance into the fold of this religion, but true faith will emerge only when that belief deepens into a strong inward conviction.

Now what is meant by having faith in the Qur�an? It means that one should, in the first instance, verbally profess that the Qur�an is the Word of Allah (SWT) that was revealed by Him through His chosen angel Jibra�eel (AS), to the last of His messengers, Prophet Muhammad (SAW). Having made this profession, a person will be accepted as a member of the Muslim community, although he may not have yet attained true faith. It is only when he comes to cherish this belief with a deep, inward conviction that the light of true faith will illumine his heart. Then he will find his heart to be full of reverence for the Holy Book. As his faith becomes stronger and stronger, his mind will come more and more under the spell of the Qur�an, and his feeling of reverence for it will become deeper and deeper. Thus faith and reverence go together. We learn from the study of the Qur�an that the first individual to believe in this Revealed Book was none other than the Prophet (SAW) himself who was followed by his Companions (RAA).

The Messenger believed in what was revealed to him from his Lord, as well as the believers�.
(Al-Baqarah 2:285)

Their belief was a deep inward conviction that the Qur�an was kalam Allah (the Word of God). This conviction developed in them a reverential attitude towards the Qur�an and created in their hearts an unbounded love and devotion for it. It was for this reason that the Holy Prophet (SAW) used to wait anxiously for the Revelation to come, that he would get impatient if it was temporarily suspended, and when it was resumed he would try to memorize it with utmost avidity and eagerness, so much so that Allah (SWT), out of love and affection for his Messenger (SAW), forbade him to be impatient in this regard with the following instructions:

�do not be in haste for the Qur�an�. (Taha 20:114)

And do not move your tongue quickly (in trying to memorize the Revelation) to make haste therewith. (Al-Qiyamah 75:16)

Once at an early stage, the continuity in the process of Qur�anic revelation was interrupted for an unusually long period. It is reported that this interruption caused the Holy Prophet (SAW) so much anguish and distress that he would often think of throwing himself down from a mountain. So deep was his devotion for the Qur�an that he would spend the greater part of the night in prayer and recitation. He would stand reciting the Qur�an for long hours until his feet would get swollen. His Companions (RAA) were equally enamored of the Holy Book and would recite it for long hours at night. Many of them had made it a point to go through the whole Qur�an once a week. The Holy Prophet (SAW), though himself the recipient of the Qur�anic Revelation, often asked his Companions (RAA) to recite the Qur�an to him and would be moved to tears by the intensity of feelings roused in his heart.

Obviously, the reason why the Companions of the Holy Prophet (SAW) came to entertain such a deep love and reverence for the Qur�an in their hearts, and regarded it with so much reverence, was that their belief in the Qur�an being a Revelation from the Almighty had reached the highest stage of conviction � a stage at which a reality is accepted as an Absolute Truth. Now let us examine the condition of our faith in the Qur�an. We do profess that the Qur�an is a Divine Revelation and, indeed, we should be thankful to the Almighty that He has included us among those who hold this belief about His Book; but most of us are not inwardly convinced of its being the Word of Allah (SWT), a Revelation from the Creator of the heavens and the earth. This is the real cause of our estrangement from, and indifference to the Qur�an. Even a casual introspection and self-examination will prove that our hearts are devoid of the true belief in the Qur�an and, instead of harboring true faith, they have become the dwellings of doubts and misgivings. My fellow Muslims might resent this plain speaking on my part; nevertheless, it is a fact that we Muslims woefully lack a staunch faith in the Divine origin of the Qur�an. The state of doubt and uncertainty in which we find ourselves today has been described in the Qur�an in the following words:

�truly, those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it. (Al-Shura 42:14)

This lack of faith is the reason why we neither find any reverence for the Qur�an in our hearts, nor feel inclined to study it, nor evince any interest in pondering over its meaning, nor ever think of seeking its guidance in conducting our lives. As long as we do not make up this dreadful deficiency, no useful purpose will be served by any amount of religious instruction.

The first and foremost duty of every Muslim, therefore, is to check his belief in the Qur�an to see whether his belief in the Qur�an being a sacred and heavenly book is a mere dogma which has nothing to do with his practical life, or whether he is really convinced of its being a Word of Allah (SWT) which has been vouchsafed to mankind to seek guidance from it and make it a practical code of life. If we hold this conviction, we may have reason to be satisfied and be thankful to Allah (SWT), but if not � which unfortunately is the case with a vast majority � we should first of all make up this deficiency in our faith, because the fulfillment of our other obligations to the Qur�an is dependent upon this very conviction.

It may be asked as to how can this deficiency be made up. Obviously, the easiest and the most effective way to acquire and augment faith is to move in the society of godly persons whose hearts are illumined by the light of true faith. The Companions of the Holy Prophet (SAW) owed their unique faith to the inspiring influence of their Master (SAW), who himself was an embodiment of faith and certitude. After the death of the Holy Prophet (SAW), one can never dream of attaining the same degree of faith as the Companions (RAA) had attained on account of his physical presence among them, still the method of improving and perfecting faith in the company of the pious will be followed with immense advantage even today; so, we need to turn to the pious among us for continually refreshing our faith. So far as the pious are concerned, they, in their turn, will find the greatest source of the light of faith in the Holy Qur�an itself. They will also make a careful study of the biographies of the Holy Prophet (SAW) and his Companions (RAA) so that they may be able to enjoy an intellectual and spiritual companionship of Allah�s Messenger (SAW) and his Companions (RAA). As regards the faith in the Qur�an and its growth, we have to depend upon one source only, that is the Holy Qur�an itself.

In reality, Iman (or faith) is not something that can be planted in us from outside. It is an embodiment of fundamental truths that continually flash through our inner being and are caught and reflected by our heart. We can say that the human heart is a wonderful mirror that automatically catches and reflects the light of those universal truths that constitute Iman. What happens is that sometimes the surface of this mirror gets blurred under the effect of wrong environment and education and fails to catch and reflect the inner light of Iman. To polish this mirror so that it may clearly reflect man�s inner light, Allah (SWT), out of His Benevolence to mankind, has revealed His Word, urging us to discern the light inside ourselves and reminding us of the truths which are the intuitive apprehensions of our primordial nature.

An insight and reminder (of the truths ingrained in human nature) for every servant who turns to Allah in repentance. (Qaf 50:8)

If the Holy Book is studied and its meanings are pondered over in a genuine quest for truth, all the veils of darkness are lifted, one after another, and our inner self is illumined by the light of faith. After the heart�s mirror has once been rendered capable of clearly reflecting the light of faith, we shall still have to revert to the Qur�an whenever we find that its shining surface is becoming dull and hazy under the effect of worldly temptations. The following tradition, narrated on the authority of Abdullah Ibn Umar (RAA), refers to the polishing effect of the Qur�an on the mirror of the heart:

The Holy Prophet (SAW) once remarked: "Surely, these hearts get rusted as iron gets rusted in water." He was asked how the heart�s rust could be rubbed off. He replied: "By frequent remembrance of death and the recitation of the Qur�an." (Narrated by Bayhaqi)

The crux of the matter is that if our belief in the Divine origin of the Qur�an remains a mere dogma, it will not bring about any change in our present conditions and in our attitude of cold indifference towards the Qur�an. If we wish to do justice to the Qur�an and fulfill the demands it makes from us, we should first of all have the deep inner conviction that the Qur�an is, indeed, the last and final Message of Allah (SWT) delivered to the last of His messengers for the guidance of mankind. As soon as we come to have this conviction, our attitude towards the Qur�an will undergo a radical change. As soon as we realize that it is a Revelation from our Lord, our Creator, that Most Exalted Being Whose slightest apprehension transcends the bounds of our imagination, our thinking will be completely revolutionized. We shall then feel that the Qur�an is the greatest blessing for us under the sun. Its recitation will sustain and nourish our souls, and contemplation over its meanings will chasten our hearts and enlighten our minds. From that point onwards, we shall never feel satiated with its study; and even after dedicating the best powers of our mind and intellect to its service, and having devoted our whole life to meditation over its meanings, we shall feel that we have not been able to do justice to the Glorious Qur�an, the greatest of the heavenly books.

JazakiAllahu khairan sister, for your response. Its big article. So i shall post it in parts, insha-Allah

2-Tilawat wa Tarteel

(Slow, thoughtful reading of the Qur'an with correct pronunciation)

The Arabic equivalents for "reading" are qir�aat and tilawat. Both these terms have been employed by the Qur�an in connection with the reading of the Qur�an. The term tilawat is used for reading the Holy Book with all the reverence due to it as a sacred scripture, with an open mind fully disposed to imbibing its influence, and with a keen desire to model our lives upon its teaching. It is a term specifically used for the reading of heavenly books. Qir�aat, however, is a general term used for reading any kind of book. This difference in the connotation of these two words as equivalents of "reading" is borne out by their literal meanings; for tilawat means "to follow or walk behind some one," while qir�aat means just "to draw or combine things together."

In the beginning, the word qir�aat was used for learning the Qur�an and acquiring its knowledge, and a qaari was originally a scholar of the Qur�an. As time passed, the term was gradually torn from its original meaning and came to be used for reading the Qur�an with correct pronunciation and modulation according to the rules of tajweed, whereas the word tilawat came to be used as a general term for reading the sacred book with fervor and devotion, for the purpose of seeking guidance and blessings.

Tilawat of the Holy Qur�an is not only an important form of worship but also an effective method of continually refreshing our Iman (faith). The Qur�an is not a book to be understood once and for all. It is a book to be read again and again and to be studied forever, because it provides sustenance to the human soul. As our earthly body is in constant need of food that is obtained from the earth, so too our soul, which is of heavenly origin, constantly needs the help of Divine Revelation for fostering and strengthening itself. If the Qur�an were to be understood once and for all, there would have been no need for the Holy Prophet (SAW) � of all people � to read it again and again. On the contrary, we find from the study of the Qur�an itself that he was commanded to do so. In the earliest days of his prophethood, the Holy Prophet (SAW) was especially instructed to stand for the greater part of the night in prayer before his Lord, reciting the Qur�an in slow, rhythmic tones. In the later stages of his prophetic career, particularly when he was faced with heavy odds and was required to muster up special courage and fortitude to sustain himself, the special instruction he received from his Lord was to recite the Qur�an. In Surah Al-Kahf, he was given the following instructions:

And recite what has been revealed to you of the Book of your Lord: None can change His Words, and none will you find as a refuge other than Him. (Al-Kahf 18:27)

And again, in Surah Al-Ankaboot a similar instruction was repeated:

Recite what has been revealed to you of the Book and establish regular prayer�. (Al-Ankaboot 29:45)

It follows from the facts stated above that constant and regular study of the Holy Qur�an is essential because it provides food for the soul, because it is a mean of refreshing and reviving faith, and a reliable weapon for surmounting difficulties and obstacles that one encounters in the way of Allah (SWT). The following ayah from Surah Al-Baqarah describes how the lovers of the Qur�an manifested their great regard for this Book:

Those to whom we have delivered the Book recite it as it ought to be recited�. (Al-Baqarah 2:121)

May Allah (SWT) give us strength that we may be able to study the Qur�an as it should be studied. We have, first of all, to understand how the Qur�an ought to be recited and what steps should be taken if the required standard of recitation is to be attained.

1. Tajweed:

In this connection, the first step we are required to take is to acquire a thorough knowledge of the Arabic alphabet, their phonetic sounds, and the significance of the different kinds of pauses used in the Qur�an. The technical term used for this knowledge is tajweed, which is a must for a good fluent recitation. In the thirties and forties, almost every Muslim child in the Indo-Pakistan subcontinent would start his education with the learning of tajweed. At the very outset he was given a clear idea of the letters of the Qur�an and their correct phonetic sounds. Although, as already stated in the beginning of this booklet, some efforts have been made in Pakistan and other Muslim countries to popularize tajweed, still the fact remains that a vast majority of the Muslim youth, even a large number of adults and old people among us, cannot read the Qur�an properly. This lack of ability to read even the bare text of the Qur�an is due, on the one hand, to the decline of the classical system of education that was imparted in the mosques and maktabs to all the children of the community, rich and poor, and, on the other hand, to the popularity of the kindergarten and other types of modern primary schools which do not include the recitation of the Qur�an in their curriculum. Here I will suggest that all such persons, to whichever age group they may belong, as do not possess the ability to read the Qur�an properly should realize their deficiency and take necessary steps to remove it. We should also adopt it as a decided policy that the education of our children will start with tajweed and the first thing they will learn will be how to read the Qur�an correctly. Over-emphasis on this point may not be very desirable, nevertheless it is incumbent upon every educated person to acquire the ability of reading the Qur�an with a correct accent and pronunciation, carefully observing the pauses used in it. Without acquiring this ability our obligation of reciting the Qur�an cannot be fulfilled.

2. Daily Recitation:

If we wish to fulfill our obligation of reciting the Qur�an, the second thing we are required to do is to include the recitation of the Qur�an in the daily routine of our life, and each one of us should recite a certain portion of the Holy Book regularly every day. The portion fixed for daily recitation can be different for different people. The maximum portion which has the support of the Holy Prophet (SAW) is one-third of the Qur�an. It means that ten paras should be recited each day so that the recitation of the whole Qur�an may be completed in three days. A minimum portion � and mind you, anything less than this bare minimum could not even be imagined till recent years � could be one para daily, so that the whole Qur�an could be read in a month. In fact, this is the least amount of recitation which should be done every day and an amount less than this would not be worth the name. The middle position between the maximum and minimum is that one should read the whole Qur�an in a week. This, indeed, was the practice followed by the majority of the Companions (RAA) and the same according to a tradition was suggested to Abdullah Ibn Umar (RAA) by the Holy Prophet (SAW). It is for this reason that the Qur�an was divided into seven ahzaab (sections) in the time of the Companions (RAA). The first six of the ahzaab consist of three (excluding Surah Al-Fatiha), five, seven, nine, eleven, and thirteen Surahs respectively, and the seventh called hizb-ul-mufassal consists of the rest of the Holy Book. Every hizb comprises of approximately four paras, which can be recited quite satisfactorily in two hours.

Persons of a devout nature and staunch faith should do this amount of recitation daily. Both the common people and intellectuals must depend upon the regular recitation of the Holy Book for the nourishment of their souls. To the average men it will serve as an admonition or remembrance of Allah (SWT), and to the men of learning and intelligence, as a source of knowledge and food for thought. Even those who ponder over the meaning of the Qur�an day and night, who think deeply over its individual Surahs for years on end, and who pause for long over the subtle points in its text, cannot do without this regular recitation. Indeed, they require its aid all the more in the noble task they have set before themselves. Actually, constant recitation of the Holy Book will help solve many of their problems and will continuously open up new vistas of thought before their minds.

3. Melodious voice:

It is also required for the proper recitation of the Qur�an that a person should read it in the best manner and in the most melodious voice possible. This is necessary because almost every human being is gifted with a love for music and has a natural fondness for sweet and melodious sounds. Islam is a natural region; it does not curb any of our inherent tendencies but diverts them into healthy channels. As we have an instinctive love for the beauty of sight and the beauty of sound, we insist upon a fascinating printing of the Holy Qur�an and its recitation in a soft melodious voice. The Prophet (SAW) has urged us to:

Adorn the Qur�an with your voices. (Narrated by Abu Daud & Nasai)

He has also warned us against our negligence in this matter in the words:

One who does not recite the Qur�an in a melodious voice is not from us! (Narrated by Abu Daud)

and has given us the following tidings as a further inducement for melodious recitation:

Allah (SWT) does not listen to anything so attentively as He listens to the Prophet (SAW) reciting the Qur�an aloud in a sweet voice. (Narrated by Bukhari, Muslim, Abu Daud, & Nasai)

It often happened that, while going along his way, the Holy Prophet (SAW) heard a Companion (RAA) recite the Qur�an in a sweet-sounding voice. He would stop and stand for a long time listening to the Qur�an being recited and would appreciate it later on. Sometimes, he would ask a Companion (RAA) to recite the Qur�an to him. It is stated in the books of traditions that once he asked Abdullah Ibn Mas�ud (RAA) to recite the Qur�an to him. The latter (much astonished at the request) said: "Messenger of Allah! How can I recite the Qur�an to you, while you are the person to whom it was revealed?" He replied: "I like to hear it being recited by others." Accordingly, Abdullah Ibn Mas�ud (RAA) began to recite, and, as the Holy Prophet (SAW) sat listening, his eyes welled up with tears which could be seen trickling down his cheeks. On another occasion, he heard a Companion (RAA) recite the Qur�an in a melodious voice, which he praised in the words: "You have been granted a share from the musical talent of the sons of Daud (AS)."

Although a person should recite the Qur�an in the most melodious voice he can produce because otherwise the recitation will be far from satisfactory, yet to over-emphasize this aspect of recitation is not without danger. When a melodious recitation is the outcome of mere show or affectation or when one takes to it as a profession, it becomes a serious perversion and a reprehensible practice. We should, therefore, carefully guard against this danger; still we may seek the satisfaction of our love for the beauty of sound in reciting the Qur�an or in hearing it being recited in a melodious voice. Hence, everyone of us should read the Book of Allah (SWT) in as nice a manner and as sweet a voice as it may be possible for him to do.

4. Objective and Subjective Conditions:

Reciting the Qur�an as it ought to be recited depends upon the fulfillment of a number of objective and subjective conditions. The objective conditions to be fulfilled are that one should perform ablution before starting the recitation, that he should sit facing the qiblah, and that he should start the recitation with taa�wwuz (seeking Allah�s protection against the Satan). Subjectively, he should contemplate the greatness of the Book and the greatness of the Being Who has revealed it, and should recite it with complete concentration and absorption, a deep feeling of submissiveness and humility, and utmost fervor and devotion. He should read the Book of Allah (SWT) with a sincere and earnest desire to get at the truth, and with a firm resolve to transform himself according to its teachings. He should constantly ponder and deliberate over its meanings, not with a view to finding from it a confirmation of his own preconceived thoughts and theories but genuinely seeking from it the guidance that it offers. As explained above, the literal meaning of tilawat is "to follow or walk closely behind someone." Therefore, in the real sense of the term, it demands an attitude of self-abandonment and receptivity. Such an attitude is, indeed, the essence of tilawat.

5. Tarteel (Reading in slow, measured rhythmic tones):

The ideal way in which the Holy Book should be recited is that one should stand in post-midnight prayer before his Lord, with hands folded in all humility, and recite the Qur�an in a receptive state of mind, slowly and patiently, pausing at proper places so as to enable one�s heart to imbibe its influence. This kind of recitation is called tarteel, and perhaps the most important instruction that was given to the Holy Prophet (SAW) in the earliest stage of his prophetic mission was to recite the Qur�an in this manner:

O you wrapped in garments! Stand (in prayer) by night. But not all night; half of it, or a little less, or a little more. And recite the Qur�an in slow, measured rhythmic tones. (Al-Muzzammil 73:1-4)

Reading the Qur�an slowly and thoughtfully, making pauses at proper points in its text, has a resemblance with the mode of its revelation. As we all know, the whole Qur�an was not revealed at once but it has descended piecemeal at intervals. In Surah Al-Furqan, by way of answering those who objected as to why the Qur�an was not revealed all at once, Allah (SWT) says addressing His Messenger (SAW):

�thus (is it revealed) that We may strengthen your heart thereby, and we have revealed it to you in slow well-arranged stages, gradually. (Al-Furqan 25:32)

This signifies that tarteel is an effective means of strengthening the heart�s convictions. Undoubtedly, reading the Qur�an on this pattern does the greatest good to the human heart. It often moves one to tears with intensity of feeling. While explaining tarteel, Allama Ibn Arabi (RA), the author of Ahkam-ul-Qur�an, has quoted the following tradition narrated on the authority of Hasan Ibn Ali (RAA):

Once the Holy Prophet (SAW) happened to pass by a person who was reading the Qur�an. He was reading it ayah by ayah, and the end of each he paused and wept. Allah�s Messenger (SAW) said to his Companions (RAA): "Have you heard Allah�s command: �Read the Qur�an in slow, measured tones.� Look, here you have its demonstration."

The following words of the Holy Prophet (SAW) contain a similar instruction for tarteel, i.e., reading the Qur�an in slow rhythmic tones.

Recite the Qur�an and weep. (Narrated by Ibn Majah)

The Holy Prophet�s (SAW) own condition during the night prayer, which has been described in books of tradition, is a case in point. When he stood in his night prayer reciting the Qur�an slowly and thoughtfully, making short pauses in the recitation, holding a communion with his Lord, he would weep with such intensity of feeling that his breast would produce a sizzling sound as if it were a kettle on fire in which something was being cooked.

6. Committing to Memory:

If the Qur�an is to be recited as it was recited by the Holy Prophet (SAW), we have to learn by heart as much of the Holy Book as possible. Unfortunately, the practice of memorizing portions of the Qur�an for long recitations in the post-midnight prayer has almost died out. However, the custom of memorizing the whole Qur�an still exists. Naturally, for this a start has to be made in childhood when the question of understanding the Qur�an does not arise, but even this custom is losing ground. Memorizing the whole Qur�an has unluckily been left to a class of poor and down-trodden people in our society who adopt it as a profession. This was not the case till recent years. In the pre-partition days, the custom of memorizing the entire Qur�an was quite common even among respectable, well-to-do families, and in some cities in undivided India almost every Muslim family had at least one hafiz (i.e., one who has learned the whole Qur�an by heart). In those days, it was considered to be discreditable on the part of a family not to have a hafiz among its members.

No doubt, memorizing the Qur�an is a noble tradition. It is a part of the Divine dispensation for the preservation of the Qur�an and should be maintained with renewed vigor and enthusiasm. However, committing the whole Qur�an to memory is not within the reach of every person. What I wish to stress here is that every one of us should try his utmost to learn maximum portion of the Qur�an by heart so that he may be able to recite it to his Lord, standing before Him in prayer. This is the essential prerequisite for reciting the Book of Allah (SWT) as it ought to be recited and as it was recited by the Holy Prophet (SAW) himself, but it is a pity that we have lost eagerness and fervor for memorizing the Qur�an. Even men of religious learning among us have grown quite negligent in this matter. The condition of even those who lead the congregational prayers in mosques is no better. Most of them seem to have become contented with a few short Surahs they have once committed to memory and go on repeating them in prayers. Surely, it is a sad state of affairs that must be corrected. All of us must develop in our hearts a deep love for the Qur�an, look upon the part of the Holy Book we have memorized as our real and most valuable asset in life, and make a continuous effort at increasing and enhancing it. Thus shall we be able to experience the blissful joy to tarteel and provide for our souls greater and greater amount of sustenance in the best possible form.

As Salamu Alaikum

Jazakallahu Khairan for this great reminder.

May Allah reward your efforts Ameen

Salams

3-Tazakkur wa Tadabbur

(Recalling through the Qur�an the fundamental truths intuitively recognized by human nature, and reflecting over its meaning)

We have discussed two of the claims that the Qur�an has upon us:

(i) that we should believe in it and

(ii) that we should recite it.

Now we proceed to explain the third claim it has upon us. It is that we should understand it. Obviously, the Qur�an has been revealed that it may be understood. There would be no sense in believing in it if we do not follow its meanings. Also, how can it serve as a source of guidance for us if we fail to comprehend its message. Mere recitation (i.e., recitation without understanding the meaning of the text) may be excusable in the case of persons who have not been fortunate enough to receive any education, and who are now past the age at which one can do so. Even a clumsy recitation on their part may be acceptable and may win them a reward from Allah (SWT). Similarly, a person who cannot read the Qur�an at all, nor can learn how to do so, may get a reward and blessings from Allah (SWT) even if he just moves his fingers affectionately and reverently along the lines of the Holy Book, believing it to be kalam Allah (the Word of Allah). However, the case of those persons will be quite different who may have devoted a considerable part of their lives to their secular education � who may have acquired a knowledge of different arts and sciences and may have learnt foreign languages besides their own. If these educated persons were to read the Qur�an thoughtlessly and without understanding its meaning, then it is very much possible that, in the sight of Almighty Allah (SWT), they may be considered guilty of dishonoring and ridiculing the Holy Book. For these persons, it is possible that the punishment for ignoring the meaning and message of the Qur�an may exceed the reward for reciting its text. However, if they make a firm resolve to acquire a knowledge of the Qur�an and start earnest efforts in this direction, they may in the meantime continue to read the Qur�an in the way they can. Perhaps, under the circumstances, recitation, mere and simple, may be acceptable from them and may even bring them a reward from Allah (SWT).

As for the comprehension of the Qur�an, it is not a simple affair. It has numerous stages and grades accessible to different persons according to the levels of their thinking. The Holy Qur�an is like an unbounded sea from which a scholar can bring out pearls of knowledge and wisdom according to his natural ability, intellectual equipment, and mental makeup. His efforts to comprehend the Qur�an will be rewarded in proportion to the enthusiasm, time, and labor that he puts into its study and research. At the same time, it will be found that so far as its comprehension is concerned, no person, however intelligent and learned, shall ever feel that he has done justice to the Qur�an even though he may have spent his whole life pouring over its pages and meditating over its meanings. The Holy Prophet (SAW) himself has characterized the Qur�an as a treasure (of knowledge and wisdom) which shall never to exhausted. It is such a source of guidance that man shall ever continue to feel the need of reverting to it and reflecting upon it.

�for this let (all) those strive who want to strive. (Al-Mutaffifin 83:26)

Therefore, let men of courage and determination come forward to undertake the stupendous task of Qur�anic research, fired with the noble ambition of surpassing others in this field.

The Holy Qur�an urges us again and again to study it intelligently, bringing our thought to bear upon it, and exercising our reasoning faculty in following its arguments and comprehending its meanings. For this purpose, it uses such words as fahm, �aql, fiqh, and fikr; but another important term, more widely used in the Qur�an in this context is tazakkur. For understanding the significance of this term we have to note that the Qur�an frequently calls itself zikr, zikra and tazkirah. In reality, tazakkur pertains to the first stage in the comprehension of the Qur�an and indicates the real purpose and final goal which it should serve. It also alludes to the fact that the Qur�anic teachings are not extraneous to the human nature. It actually reflects the experiences of man�s inner self and is meant to awaken reminiscences of something already apprehended, rather than to import anything altogether new. The Holy Qur�an appeals to all thoughtful persons whom it addresses as ulul albab (men of understanding) and qaumun yaqilun (people who use their intellect) to think and ponder over the outer universe of matter as well as the inner universe of the spirit, as both are replete with the unmistakable signs of the Almighty Creator (SWT). Simultaneously, the Qur�an invites them to deliberate over its own signs, i.e., its Divinely revealed verses. In Surah Yunus it says:

�thus do we explain the signs in detail for those who reflect. (Yunus 10:24)

and in Surah Nahl:

�and we have sent down unto you the Zikr that you may explain clearly to men what is sent for them, and that they may give thought. (Al-Nahl 16:44)

Again, in the same vein, we have in the second Surah, Al-Baqarah:

Thus Allah makes clear His signs to you, in order that you may understand. (Al-Baqarah 2:242)

and similarly in the beginning of Surah Yusuf we have the following ayah:

Verily, We have sent it down as an Arabic Qur�an in order that you may understand. (Yusuf 12:2)

Pondering over the three categories of signs (i.e., the Qur�anic signs, the signs in the physical universe, and the signs in the spiritual world of the human heart) a man will be able to perceive a perfect concord between them; and, with the realization of this concord, he will grasp certain fundamental truths which are borne out by the internal testimony of his own nature. The truths cherished by his inner self will emerge from its depths and shine with all their brilliance on the screen of his consciousness. In other words, full and intense awareness of the Absolute Reality, which is the core of Iman, will then spring up to his conscious mind like the memory of a forgotten thing shooting up from the dark depths of the mind to its surface with the aid of a pertinent suggestion. For this very phenomenon, the Qur�an uses the term tazakkur. Every person, whether mediocre or an intellectual, is in constant need of tazakkur which is necessary for recalling to the mind the truths that have been forgotten or for keeping in mind the truths that are likely to be forgotten. It is for this reason that Allah (SWT) has made the Qur�an so easy for the purposes of tazakkur � a fact which has been stated four times in Surah Al-Qamar:

We have made the Qur�an easy as a means of reminding (men of the truths forgotten by them). Is there any who will benefit from this reminding?
(Al-Qamar 54:17, 22, 32, 40)

The Qur�an has thus declared in unequivocal terms that every person can get the benefit of tazakkur from it. It does not matter if a person�s intelligence is limited, and his knowledge of logic and philosophy is poor, and if he has no fine sense of language and literature. In spite of these drawbacks, he can have tazakkur from the Qur�an if he has a noble heart, a sound mind, and an untainted nature not perverted by any kind of crookedness. He should read the Qur�an and should go on understanding its simple meanings. This will be enough for the purposes of tazakkur.