Tajweed The Obligations Muslims Owe to the Qur’an

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.

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....

Reading The Obligations Muslims Owe to the Qur’an

II

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 is 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 which 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 advised 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.

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....

Believe in the Qur’an

I

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 tasdiq 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 also 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 the Messenger of Allah (SAW) and his Companions (RAA).

As regards the faith in the Qur’an and its growth, we have to depend upon one source only and that is the Holy Qur’an itself.

As we shall later on discuss this point in some detail, Iman (or faith), in reality, 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.

Note *: According to Abu Bakr Siddique (RAA), “the clearest apprehension of Allah (SWT) possible to man lies in admitting one’s total inability to apprehend Him.” Sayyidena Ali (RAA) is said to have made the following addition to these words, as if to complete the couplet: “and to make an inquisitive probe into His being can lead to polytheism.”

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....

Importance of The Obligations Muslims Owe to the Qur’an

IMPORTANCE

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 us and the Qur’an 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:

l   What are our obligations towards the Qur’an?

l   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.*

[*The actual appreciation of the exalted status of Holy Qur’an is beyond the  reach of  human intellect and  imagination, so much so that the Qur’an itself uses a similitude to give us an approximate idea of its own greatness. Almighty Allah (SWT) says: “Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.” (Al-Hashr 59:21)]

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:

1.   to believe in the Qur’an;

2.   to read it;

3.   to understand it;

4.   to act upon its teachings; and

5.   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.

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....

The Obligations Muslims Owe to the Qur’an

The Obligations Muslims Owe to the Qur’an

by

Dr. Israr Ahmad

Translated by Prof. Mohammad Ibrahim, M. A.

Lahore

Markazi Anjuman Khuddam-ul-Qur’an Lahore

2005

First Edition

1st Printing        July, 1973        2000 Copies

2nd Printing        July 1979         2000 Copies

3rd Printing         July, 1982        2200 Copies

4th Printing      Aug., 1987        3000 Copies

5th Printing         Feb., 1992       1100 Copies

Second Revised Edition

1st Printing        Aug, 1998        1100 Copies

2nd Printing       Oct, 2003         1100 Copies

3rd Printing        May, 2005        1100 Copies

Printed at: Shirkat Printing Press, Lahore

Title Designed by:

Design Unit, 16-L Mini Market, Gulberg-II, Lahore.

Published by:

Markazi Anjuman Khuddam-ul-Qur’an Lahore

36-K, Model Town, Lahore-54700

Phone: 5869501 Fax: 583400

E-Mail:  anjuman@brain.net.pk Webpage:  www.tanzeem.org

British Library Cataloguing in Publication Data

Ahmad, Israr

The Book and the Believer

1. Koran-Criticism, Interpretation, etc. I. Title

297’.1226 BP130.4

ISBN 0-907461-59-X

Price Rs: 60

The  Anjuman  does  not  reserve  to  itself  any  copyright  for  the publication  of  this  tract.  It may be published by any person who happens to be inspired by the same purpose as the writer.

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

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....