“During the month of Ramadan, the Qur’an was sent down as guidance to the people with clear signs of the true guidance, and as the Criterion (between right and wrong)…”
[Qur’an, 2: 185]
Abstract: Outlining the rights of the Qur’an, this document describes a stepwise process from reciting to conveying the message of the Qur’an through its understanding and practice as a timeless source of guidance revealed to organize life with moral clarity and purpose. True faith requires, it argues, transforming knowledge into ethical conduct and community responsibility.
The most precious gift of Allah SWT to mankind is the guidance He has conveyed to people through the Qur’an for organizing life on earth in accordance with His code of conduct. Like all other Scriptures, the Qur’an was also revealed during the month of Ramadan. The first five verses [Q, 96: 1- 5] were revealed to the Prophet Muhammad SAW on the 24th of Ramadan, and the rest was completed, gradually as and when needed, over a period of 23 years.
By all textual standards, intellectual examinations, historical accounts, and an unbroken chain of continuity over the centuries, the Qur’an is an authentic document: “Will they not then ponder in the Qur’an? If it had been from other than Allah, they would have found therein much incongruity.” [Q, 4: 82] Its guidance is exact to mold human conduct in all its aspects worthy of Allah’s pleasure and reward: “This Qur’an guides to the way that is the straight-most, and gives good news to the believers who do righteous work that a great reward awaits them.” [Q, 17: 9] Islam gives life a global perspective by bringing all its sectors in perfect unison under the direction of the Qur’an for its optimal impact on society.
A living miracle, the Qur’an bears testimony to its own truth. Its level of articulacy and integration of a multitude of themes woven sleekly in an interlocking and cross-referencing approach, yet staying on the message, bars any imitation of it or intrusion in it. The Qur’an is a recorded conversation, expressed in Allah’s own Words, that took place over a period of 23 years, involving a variety of topics, issues, queries, and scenarios encountered in disciplining a society. The teachings of Islam are not time-specific. All injunctions of the Qur’an are in recurring contexts and, therefore, maintain their currency through all generations. They are timeless and relevant to the concerns of the day with undiminished moral force. The Qur’an is in the public domain with the original text translated in every spoken language around the world. It is accessible to all interested in exploring the path to a life worth living.
People of conscience and rational thinking innately seek a path to a life of nobility and meaning. They find the answer in the Qur’an in their search for the truth about this universe that brings peace of mind and stability to their thought process. The self-evident manifestation of the divine authenticity of this text inspires in a curious mind a moral and intellectual transformation with a perspective that expands beyond earthly life. Those who are convinced of the obvious and acknowledge the truth must express their gratitude to Allah SWT by following the teachings of the Qur’an, simply because it is for them: “We have sent down to you a Book that mentions you. Do you not understand?” [Q, 21: 10] They owe loyalty to the Qur’an and need to observe its rights, which include:
Recognition: If all signs point in one direction and the evidence is compelling in favor of what the eyes observe, rationality demands that it must be accepted and recognized as what it is. The truth about the Qur’an and the One Who has revealed it is undeniable and penetrating. Those who are convinced must recognize it loud and clear: “…Believe in Allah and His Messenger, and in the Light (this Qur’an) which We have sent down…” [Q, 64: 8] The Qur’an is a Light that illuminates its own truth and shines the straight path for people to follow beyond the limits of their knowledge and intellect. It has the force of the truth, reasoning, and articulation; it has the Power of the One Who has revealed it; and it has the persuasion of the unblemished character of the Messenger who has delivered it. Now it is in your own interest to rise to the truth and accept it: “…Now that the Messenger has come to you bearing the Truth from your Lord, believe in him; it will be good for you…” [Q, 4: 170]
Respect: Islamic etiquettes advise respect for beneficial knowledge and the means of acquiring it, like educational accessories, books, teachers, and the learning institutions. Lack of such an attitude, knowledge is just a stock of information without intellectual elucidation or spiritual inspiration. The Qur’an is a sacred Book from the Creator of the universe for the guidance of His people. It ought to be duly respected and mindfully handled at least by those who believe in it. It should not be treated like any other book. Etiquettes to handle it include physical cleanliness – body and clothes, and an environment conducive to its recitation. When needed, ghusl (full bath) is required before touching it; and wudu (ablution) is highly recommended. Only people in a state of cleanliness carry it: “Indeed, it is a noble Qur’an… None touch it except the purified.” [Q, 56: 77, 79]
Recitation: The Qur’an was orally transmitted to the Prophet SAW. The word Qur’an primarily means “the recitation” or “that which is recited.” The Qur’an implies “the most recited Book.” It is meant to be read aloud, emphasizing its active spoken nature as a living guide for humanity and engagement, rather than a static text. Reading it correctly is emphasized: “Those to whom We have given the Scripture, and who recite it as it ought to be recited, truly believe in it…” [Q, 2: 121] Every Muslim offers prayers five times daily, wherein they must recite some portions of the Qur’an by memory, which is like conversing with Allah SWT and bonding with Him. Thus, memorization of some portions of the Qur’an is required of every Muslim in order to be able to offer daily prayers.
The Prophet SAW has explained the immense virtues of reciting the Quran: “Whoever reads a letter from the Book of Allah, he will have a reward. And that reward will be multiplied by ten. I am not saying that Alif-Laam-Meem is a letter, I am saying that Alif is a letter, Laam is a letter, and Meem is a letter.” [at-Tirmidhi] He provides incentive even to those who are not able to recite: “One who is proficient in reciting the Qur’an is associated with the noble, pious (angel) scribes. As for he who stammers when reciting the Qur’an and finds it difficult for him, he will be granted a double reward.” [Bukhari, Muslim] Double reward is for not being able to recite the Qur’an, yet struggling to recite it. Besides the reward, reading the Qur’an is a command like submitting to Allah SWT: “…I have been commanded to be of those that submit to Allah, and to recite the Qur’an…” [Q, 27: 91, 92]
Understanding: The Qur’an is not a story book nor is it for entertainment. Though even its reading is not without reward, in reality, it is a guideline for life and needs to be understood. One needs to comprehend and reflect on its meaning for relevance to life: “(This is) a blessed Book which We have revealed to you that they might reflect upon its verses and that those of understanding would be reminded.” [Q, 38: 29] This Book provides the best navigation in stewarding life. It offers clear, actionable guidance to help them find their way through complex journeys in this world. Learning and teaching the Qur’an elevates a person to the highest level, as one of the narrations of the Prophet describes: “The best of you are those who learn the Qur’an and teach it.” [Bukhari] The original text of the Qur’an is in Arabic and is intact. It is highly advisable to have some basic knowledge of the language to appreciate the richness of the text. Allah SWT has made the Qur’an miraculously easy to learn, understand, and memorize: “And We have indeed made the Qur’an easy to understand and remember…’ [Q, 54: 17] Statistically, it is so true. People around the world memorize it by the millions with totally no clue of the Arabic language.
Practice: Knowledge without action is considered a burden in Islam. Like wealth, it is a trust that must be practiced and passed around. Its purpose is to implement it and enlighten life. It stands against those who possess it but ignore it. Scholars would be held to higher standards for failing to act upon what they knew. Thus, the understanding of the Qur’an mandates one to incorporate its injunctions in life for the transformation of daily conduct. The teachings of the Qur’an are for practice: “And We have sent down this Book, which is a perfect blessing; so follow it and fear Allah that you may receive mercy.” [Q, 6: 155] The followers are instructed to adhere to the teachings of the Qur’an and to live in piety for both material and spiritual success. Though the Prophet SAW was an embodiment of the Qur’an, yet he is addressed directly by Allah SWT to follow what is revealed to him: “Follow (O Prophet) that which is revealed to you from your Lord…” [Q, 33: 2]
Transmission: The institution of prophethood is closed, and the Qur’an remains in the public domain for the guidance of mankind till the end of time. It is in print and in the hearts of millions beyond the possibility of destruction or distortion. It is now the duty of the bearer of the Qur’an to carry on the reformatory mission of the Prophet SAW, as commanded by Allah SWT: “Believers! Respond to Allah, and respond to the Messenger when he calls you to that which gives you life…” [Q, 9: 24] That is, partaking in the transmission of the message of the Qur’an is a lifeline for staying morally and spiritually nourished. It is an assignment that the Prophet SAW communicated to those who attended his Farewell Address: “…O People, No Prophet or Messenger will come after me, and no new faith will be born … I am leaving you with the Book of Allah (the Qur’an) and my Sunnah (life example). If you follow them, you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly…”
From an Islamic perspective, an essential part of good conduct is civic engagement as an informed and linked person, vis-à-vis society’s concerns, particularly its moral direction. Community outreach is not discretionary in Islam – it’s an obligation. In fact, our own viability as dutiful followers of Islam depends on this outreach commitment; otherwise, despite being righteous in our own lives, we could be counted among those who harm society by their devious behavior: “…guard yourselves against the punishment which would not fall exclusively on those who were wrong-doers…” [Q, 8: 25] Complacency is an endorsement of bad behavior. The implication of the Prophet’s stern warning is that, rather than being a part, we must be a partner in the society of our residence. Only then, with knowledge and grasp of society’s issues and their dynamics and implications, we may be able to exert influence in reshaping it and its social and moral direction.
This prophetic practice makes those who uphold the word of the Qur’an the best community, as Allah SWT calls it, ever raised amongst mankind: “You are the best nation raised for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” [Q, 3:110] The Muslim community holds this status of being the “best nation” because they actively transmit the message of the Qur’an, vigorously promote good, prevent evil, and believe in the Oneness of Allah SWT. It does not imply, however, that Muslims are there to compel people to do what they are unwilling to do, as there is no compulsion in Islam. Their only responsibility is to communicate and offer them an alternative with wisdom and respect, and reach out to those who are receptive to the advice and looking for direction. No Prophet has ever been sent to force people to believe what they adamantly deny: “…You (O Prophet) are not a dictator over them (to force them to believe). But warn by the Qur’an, him who fears My warning.” [Q, 50: 45]
Islamic Point of View 