Modifying our conduct in the light of Qur'an teachings
The Companions (RAA) understood the supreme importance of incorporating teachings of the Qur’an into their lives. That is the reason why those, who had a special aptitude for reflecting over the Holy Book and would spend years together pondering over its a Surah, made such long pauses in their study. It was not so much for the assimilation of the fruit of their research or the consolidation of their theoretical knowledge as for developing a capacity for acting upon the Qur’anic teachings. They would not go ahead until they were satisfied that they were able to put into practice what they had learned from the Qur’an.
Perhaps the reader will be a little surprised to know that by learning a Surah by heart, the Companions (RAA) did not mean only preserving it in memory but also comprehending its meanings clearly and molding their character in the light of the guidance they received from it. Positively, what the Companions (RAA) actually meant by hifz al-Qur’an (memorizing the whole Qur’an) was that its words should be preserved in a person’s memory, its knowledge should be treasured up in his mind, and its teachings should be reflected in his conduct so that his whole personality was imbued with the spirit of the Qur’an and the deepest recesses of his being were illumined by its light.
The type of relationship between human conduct and the
Qur’an visible in the lives of the
Companions (RAA) was
to be found in its most consummate and perfect form
in
the life of the Holy Prophet (SAW).
Ummul
Momineen Ayesha
(RAA)
—
wife of the Holy
Prophet (SAW), who had the most intimate knowledge of his life and who as such was destined to play
the role of a teacher
for the Ummah — was once questioned about
the
Prophet’s (SAW) mode
of life. She answered “His character was an embodiment of the teachings of the Qur’an.”
This
extremely wise and judicious answer brings into relief the
deep impact which
the
Qur’an must have on
the
life of a true Muslim.
In short, the best way to benefit from the study
of the
Qur’an is that we should go
on mending our ways and
modifying
our conduct in the light of its teachings as we go
on developing a deeper
and deeper understanding of its meanings so that the Qur’an
permeates into the composition of
our
character; otherwise there is a danger that — according
to the pronouncement of the Holy Prophet (SAW) that “The Qur’an is a plea either for you or against you” — the knowledge and understanding of the Qur’an
may become an
irrefutable argument
against us for
our
damnation
and
may become
instrumental
in bringing
us
a
greater punishment from
the Almighty for our negligence and indifference.
Here it is necessary
to explain that Amal bil-Qur’an
(acting upon the Qur’anic injunctions) has two phases
— individual and collective. There are injunctions which pertain to a person’s individual or private life and which he can carry
out immediately. These become binding on him
as soon as he comes
to know of them. There is absolutely
no justification
on his part for any postponement or delay in the matter of incorporating
these injunctions into his conduct. The punishment for negligence shown in this matter appears in the form
of the
withdrawal of Divine Grace and his consequent failure to
live up to the principles embodied in the Holy
Book. This gaping
disparity between his word and deed, and between his belief and
action, which is so hateful to Almighty Allah (SWT) amounts to
hypocrisy. This very fact has been referred
to by
the Holy Prophet (SAW) in
these words:
Most of the hypocrites among my followers will
be
the readers of the Qur’an. (Narrated by Ahmad)
Therefore, the only safe course for a person would be that he should immediately begin to act upon what he has been
able to learn from the Qur’an.
As regards the injunctions which pertain to such affairs of our collective life as are beyond the control of an
individual
person, it is clear that he will not be bound to
act upon them immediately. Nevertheless, it is his duty to try as far as possible
to
change the existing conditions and help in the establishment of a society
based on the Qur’anic principles so that it may become possible to act upon the entire teaching
of the Qur’an.
Under these circumstances, the efforts made by him in this direction will be “an excuse from him with his Lord”11 and will become a substitute for actual compliance with the injunctions that pertain to collective life. However, if he does not make any efforts in this direction and remains content with himself and with his personal devotions, with his personal survival and the well-being of his family, then there is a danger that even his enactment of Qur’anic injunctions relating to personal and private matters will resemble the reprehensible practice of those whom the Qur’an censures in the following words:
Under these circumstances, the efforts made by him in this direction will be “an excuse from him with his Lord”11 and will become a substitute for actual compliance with the injunctions that pertain to collective life. However, if he does not make any efforts in this direction and remains content with himself and with his personal devotions, with his personal survival and the well-being of his family, then there is a danger that even his enactment of Qur’anic injunctions relating to personal and private matters will resemble the reprehensible practice of those whom the Qur’an censures in the following words:
…then do you believe in a part of the Scripture and reject the rest?….12 (Al-Baqarah 2:85)
Note-11: This refers to
an incident narrated by the Qur’an, as follows: When some of them said: “Why
do you preach to a
people
whom Allah will
destroy or visit with
a
terrible punishment?” (The preachers) replied: “(We are doing this so) that it may be accepted as an excuse
by our Lord, and perchance
they may fear Him,”…. (Al-A‘raf 7:164)
Note-12:
These words are followed by a warning which should send a shudder
through any person with a sensitive heart, but it is a pity that we have adopted the same ways against which we have been warned. The result is that the warning
— “What is the reward for those among you who
behave like this but disgrace in this life? And on the Day of Judgment they shall be
consigned to
the most grievous penalty. Allah is not unmindful of what they do.” — is coming true for us. So far as disgrace
in this life is concerned, it has already fallen to our lot and the Muslims all the world over present a pitiable spectacle of wretchedness and
degradation. As regards the chastisement
in the Hereafter, we feel that
we
richly deserve that too; but if Allah (SWT) forgives us out of His
Infinite Kindness and Mercy, it would be a different
matter. “If you punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise.” (Al-An‘am 6: 118)
How
aptly applies the following tradition of the Holy Prophet (SAW) to our present condition: “Verily, some would Allah exalt due to (their following
of) this Book, and others He would disgrace (as a result of their abandoning
it).” Reported by Omar Ibn Khattab (RAA) and narrated by Imam Muslim (RA).
Source:The Obligations Muslims owe to The Quran (Book by Dr. Israr Ahmad)
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