Demonstration of Taqwaa: some surprising examples in the Qur'an

 The theme of taqwaa is a consistent theme within the Qur'an, a fact that is apparent to even a cursory reader of the text. While we tend to understand this term as "piety" in a religious sense, it is often used in a variety of other senses, but what concerns us here is its rather mundane or secular application.

This brief post seeks to look at specific examples found in rather famous examples. We seek to generate contemplation within the reader, which, indeed, is one of the goals of scripture itself.

Taqwaa is shown in dealing with others:

Allah, as being the Caretaker of the universe, has no need of sustenance from any of his creatures. Indeed, Allah is not "fed" in any means. Some imagine that religious rituals are needed by God for actual sustenance, an idea that has been advanced not only by ancient philosophical tangents, but by popular culture as well. (ft.#1). The truth of the matter is that rituals such as the daily salaah (prayers) are actually for our benefit, in that they connect us to the Allah, as well as serving as a reminder of Divine principles, thus placing internal limits on the violation of those principles. (ft.#2).

The Qur'an says "O Humanity, have taqwaa of Your Caretaker, who has created you all from a single soul, created from it it's made, and has made from them both to emerge multitudes of men and women. Have taqwaa of Allah, through whom you seek (rights) as well as the (establishment of) family ties. Indeed, Allah is ever watchful over you." (Q 4:1)

So, we see here that taqwaa is having awareness of God's care for his creation, and awareness of his Omnipresence. Awareness is demonstrated by acting in a good, just way, with those others created by the same God. 

Taqwaa demonstrated by looking at the big picture.

While popular depictions of taqwaa is seen as individual piety, the Qur'an has given a somewhat different picture, a painting that only becomes visible through the lenses of contextual studies. 

" O you who have faith! Have proper taqwaa of Allah (Haqqa Tuqaahihi) and die not except as submissive to him (Wa Laa Tamuutunna illa wa antum Muslimoon)" (Q 3:102).

While the verse alone easily demonstrates its call towards looking at bigger picture priorities, the context demonstrates this in a thorough fashion.  If we start from Q 3:98, it shows the pitfalls that the people of scripture entered into, by denial and altering of the Divine message for sectarian or political reasons, that Muslims are to avoid that acknowledging that God has sent forth scriptures and prophets other than that received by the Muslims, that holding firm to the pure scripture and putting aside personal squabbles in order to strive in Allah's cause represents caring for the bigger picture ( see Q 3:98-109).

Seeing the bigger picture is also demonstrated by those who reject racism, sexism and destructive tribalism (Q 49:13). 

Taqwaa demonstrated by careful speech and actions.

Finally, the Qur'an says "O you who have faith! Have taqwaa of Allah and communicate clearly. He will rectify for you your actions, and forgive you your sins, and whomsoever obeys Allah and his Messenger, achieve a mighty achievement." (Q 33:70-71)

Here, we have that clear communication skills are demonstrative of proper taqwaa. Indeed, from historical as well as anecdotal evidence, we have seen how those inspired by Islam have taken it upon themselves to become better at communication skills! Malcolm X (El-Hajj Malik El-Shabazz) had copied by hand the entire English dictionary, improved his handwriting skills, while serving a prison sentence, and, despite very little formal education, went on not only to represent the Nation of Islam(NOI) in media, but in academic settings as well. His impact on American life is well-known. (ft.#3). 

Indeed, while working in the corrections system, I came to know an inmate who had accepted Islam shared that he had to work hard to rid himself of unhealthy attitudes, and that Islam had inspired him- someone serving a long prison term who had virtually no reading abilities, to teach himself how to read English, but also Arabic and Urdu languages!

This text is not limited to communication skills in the above senses. It is showing us that there should be no ambiguity in communication, that clarity is needed in order to avoid confusion, especially in dealing with other human beings.  Muhammad Asad points out in his comments the following "The expression Qawl Sadid signifies, literally " a saying that hits the mark" i.e. is truthful, relevant and to the point." ( The Message of the Qur'an, 1980, pg.652)

Another way of looking at the aforementioned text is that one's "speech" is not (simply to be) verbal, but rather by actions. Taqwaa guides the lips as well as the hands. If taqwaa guides those two, it results in God actually fixing one's situations and delivering forgiveness and success. 

It should be noted that these verses are traditionally recited in the wedding ceremony and are similarly often cited in the Friday prayer sermon (khutbah).  They are appropriate occasions for the reminders these verses contain. May Allah make us among those who have taqwaa. 

Footnotes

(1)  Greek mythology is filled with examples of literally "feeding" the objects of worship, and to a certain extent this still is done within Hinduism, in which rice offerings are left at the idol. Popular cultural references include the Science fiction TV program called Stargate SG-1, which depicted one alien race (known as the Go-a'uld) who had a parasitical relationship with their human worshipers, as well as another race (known as the ORI) who actually were sustained through the prayers of their followers!   

(2) The Qur'an says, for example, that the remembrance of God and prayers function as empowering the people of faith, as well as "forbidding immorality and repugnant actions" Q 29:45.

(3)        Countless books, documentaries, and popular films   show these facts regarding Malcolm X, in both his pre-NOI and Sunni Muslim life. I suggest reading his famous rendering The autobiography of Malcolm X as told to Alex Haley.                                                                                                                                               

Simple and easy study methods

 Introduction:

The necessity for learning is a universally accepted reality. Be it walking, talking, planting seeds, growing crops. grammar, mathematics and more, we are in a constant state of information increase, almost until the last moments of life itself.  

While it is true that there are innate abilities and interests that are unique to each individual, and that learning disabilities, social conditions, and mental health conditions can have an impact on educational goals, there are simple and easy ways to develop effective skills to retain, understand, and be successful in accomplishing such needs.

Below you will find some tips which I have utilized, which have benefited me greatly. The steps below have been divided into individual scenarios.

(1) In school (High school, university, or other)

In such an environment, classes are taken within certain time frames, with rules and methods often unique to the institution or the teacher(s). In a broad sense, it is important to have time disciplines, avoiding distractions (that are readily available today via mobile phones, internet etc), adequate sleep, income, diet, and even good peers. 

Some subjects we have to study are actually not interesting nor relevant to our goals, but if they are required courses (and unable to switch to more pertinent classes), they must be tackled. Lectures, reading, taking notes, asking questions from instructors, all are necessary steps. 

While families should take steps to make the above easier to accomplish, it is incumbent on the student to create the environment most conducive to their own circumstances. Going to the library or park to study. Have notebooks(ft.1) dedicated to particular subjects/classes. If the subject under study is linguistic or scientific, as much immersion as possible is necessary. Living in a country where the language is spoken, study of literature, music, and the like. Attaining assistance from those capable people is also necessary.

(2) Individual study

This may be classified under informal study, in which there are no outside pressures, such as tests, deadlines, and the like are present. This could also be applicable (particularly to the elderly) in learning how to navigate the technology of the modern era. 

A great deal of patience and discipline is required here, and depending on which subject, it can be relatively simple. A person can simply have instructions in a conspicuous spot that explains how to use the computer or to enroll in automatic bill pay. That could be sufficient.

However, for more complex topics, some more work would be required. Much of the advice from paragraph #1 above is applicable, but keep in mind that if no (physical) teacher is present, self-teaching a subject can result in internalizing incorrect information, because no one was there to give a correction, especially in language arts. 

It is for this reason that (depending on which area of study) a teacher is highly recommended, even in self-teaching. The teacher does not always have to be an actual academic, but rather sufficient enough to assist one's growth in the subject. That teacher does not need to think on behalf of the student. 

There are countless institutes in operation today on every subject imaginable, even outside of academia. The internet, and particularly in a post-COVID era, has seen the emergence of mass online learning, via ZOOM and other such platforms. While this is very useful, it is still the view of this writer that whenever possible, interactions with those giving us academic assistance should be done in person, rather than in a virtual realm. 

(3) Scriptural study

For Muslims, the Qur'an is the words of God, conveyed to the Prophet Muhammad. The word Qur'an itself carries the meaning of recitation, or that which is to be repeatedly read. The title is very appropriate when we consider the role it plays in the Islamic life. It is the central source of religious guidance, used in legal and cultural roles. 

Thus, we have to divide this discussion into (a) Memorization/Recitation (Hifz/Qira'aat) and (b) Understanding in a religious/academic role (tafheem/tafseer)(ft.#2)

(a) The Qur'an is the core text recited in daily prayers. Thus, all practicing Muslims memorize some portions (ft.3). If the goal is to memorize selected portions for prayers, this can be done via a teacher, repeated listening to the mosque Imam recitation during communal worship (ft.#4), as well as YOUTUBE videos, CDs while driving, cleaning, etc. The mind can retain such texts just as we retain song lyrics. If the goal is to memorize the entire text, this- in my opinion- requires a teacher, discipline, time and patience. It can take years to accomplish. 

For memorization of a particular text (such as Ayatul Kursiyy, 2:255 for example), after one or two of the daily prayers, play a recording of it, and after learning it, use it inside of your prayers. Indeed, rotate various Quranic passages for usage in daily prayers (ft.5)

(b) Understanding the Qur'an: The Qur'an was given slowly to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam, therefore, we must also expect that it won't reveal its treasures overnight. While teachers are useful in conveying information on it, we should take heed that it is also a text which God himself teaches (Q 55:2). While I do consult tafaseer (Quranic commentaries) in seeking to understand texts, my methods can be summarized as follows: Notebooks, in which texts, commentaries, reflections, questions are all noted down and studied. Consultation of the original Arabic text, as well as linguistic resources(ft.5). For a more exhaustive presentation on this, see This link as well as this lecture

Bible study

While I do not claim expertise in Biblical studies, I do study it, and generally follow the development of Biblical Hermeneutics as a religious and cultural field. I have found that writing notes in the back pages, highlighting passages, and notebooks have been very useful. There are also a number of Jewish and Christian scholars whose reflections are very deep in these regards. 

My personal library contains almost all of the English translations and commentaries on the market, and have benefited greatly from all of them, despite my theological differences (ft.#6). Thus, I won't make any recommendations on a particular Bible translation or version. 

General tips

(1) Use physical books for study when possible. Studying via e-books, audiobooks, PDF files, etc does not result in retaining the information nor in easier accessibility than physical books and notebooks.

(2) Don't be afraid to ask or acknowledge weaknesses in a particular subject.

(3) Review your written materials, as well as any lecture videos, recordings, etc., on a regular basis.

(4) Try using (or at least discussing) new information, it will help in retaining and understanding the information.

(5) Have a strong social network, particularly in spiritual affairs or religious studies.

(6) Avoid distractions during study time.

Footnotes

(1) Notebooks should be big enough to note texts, questions and the like. I suggest employing various color pens and highlighters in order to access information later. This can be done on a laptop computer as well; however, I do not suggest a phone, tablet or I-PAD for these purposes.

(2) Tafheem means "understanding" while Tafseer means "explanation", the latter being the term employed for Quranic hermeneutical literature. All the Muslim sects have produced contributions to the tafseer genre, (much of which is not available in English), yet it is my view that Tafheem is a better term, because ultimately these all represent human efforts to grasp the Divine message, and as humans we are subject to human limitations. 

(3) After Al-Faatihah, the most memorized passages include chapters 112-114, because of their brevity and content, very useful for prayers. It is our suggestion that personal favorite Quranic passages be studied, memorized and used in prayers, as this has been another method for retaining knowledge. The "verse of God's light" (Q 24:35), or texts which speak of Divine mercy and the like are recommendations. 

(4) The Friday prayers (Salaat al Jumu'ah) is the most obvious example, but also the fajr, maghrib and 'ishaa prayers, because in the first two standing postures of those prayers, the Quranic recitation is done aloud. (Jahri). Praying in a mosque or a communal setting during those times will allow for absorbing and memorizing texts, and eventually to employ the same texts for yourself. 

(5) There are a number of works from the classical periods of Muslim history which looks at the Qur'an from a linguistic perspective mainly, such as Tafseer Al-Kashshaaf  (whose author died in 1143). Resources such as Lane's Lexicon are ideal for Quranic studies (and indeed, all English translations refer to LL). However, even though LL is in English, knowledge of Arabic language is still necessary in order to access its contents. Indeed, the Qur'an itself cannot be accessed from a truly deep position without Arabic language. There are some dictionaries on the market, whose focus is on Quranic vocabulary, yet even those works have limitations. For English readers interested in a mostly linguistic approach to the Qur'an would do well to read The Message of the Qur'an, the translation and commentary by Muhammad Asad. That work relies heavily on Tafseer Al-Kashshaaf. 

(6) While we have highlighted commonalities between the Bible and Qur'an in the following lecture at this link we have also shown significant differences and the reasons for that here

 

An environment for growth: reflections on Soorah Al A'laa

(Note: the following are reflections based upon the 87th chapter of the Qur'an. The translation, unless otherwise stated, has not been shared. This allows the reader to consult the English translation of their own choice. All translations are my own, unless otherwise stated.)


One of the main functions of the Qur'an is that it compels us to think, to ponder on its words, its message, as well as how that plays out in our lives or the world around us. This Soorah is particularly interesting, in that it weaves together a tapestry of images designed to evoke deep thought. This Soorah is often recited in Salaat Al Witr and Salaat Al 'Eid.


(A) Q 87:1-5

The symmetry is beautiful. The structure of the creation, the physical world, is evidence of Allah's work, displaying reasons we should glorify him.

(B) Q 87:6-7

It reads "We (God) will relate to you, so forget not, except as Allah has willed, Indeed, He knows the visible as well as the hidden". Some have taken this as textual evidence of abrogation (Naskh) in the Qur'an, not only in the development of laws, but even texts. Some have read this as proof that the Prophet was to "Forget" some of the Quranic revelation. The latter view is particularly disturbing, as it presents the Qur'an in a very weak position, as if it is so unworthy of adherence that it has to literally be forgotten. The nature of the Qur'an is the opposite, it is read, memorized and pondered upon by millions, ever since its revelation. To attribute dismissing any Quranic revelation to the Prophet is to do a disservice to both the Prophet, (peace and blessings of Allah be upon him) and the Qur'an itself.

In his comments, the Qur'an commentator and translator Muhammad Asad  (whose work is called The Message of the Qur'an) alludes to these verses not actually referencing the Prophet or the Quranic revelation given to him. He argues that these verses refer to "mankind's cumulative acquisition of empirical and rational knowledge, handed down from generation to generation and from one civilization to another"(ft.1)

We state this in another way, Allah conveys lessons, points of reference or information, that will be submerged when more important or useful points are needed. This is the Divine system, alluded to elsewhere in the Qur'an, and can be related to all points in the life of  a single human being.

(C) 87: 8-13

"And We (Allah) will make the easiness easy for you, so do remind, because reminder is beneficial, such reminder will be really beneficial for those who have fear of God, yet, that reminder will be shunned by the most wretched ones, who will enter the great fire, therefore, in it they neither experience death nor life."

The core commands of God are easy, and He has made them easy. Being open to guidance is-in fact- a characteristic of guidance. Those who shun reminders are those who carry arrogance within themselves, who eventually enter a fire (in this life, fully experienced in the life to come) that consumes them, they can not life healthily therein, nor can they mercifully expire.

(D) Q 87:14-15

There is a logical flow present in this Soorah. Being open to Divine blessings, being able to see the big picture and praise God for it, dropping what God wants you to drop, in order to progress in life.

The rectification of the soul (Tazkiyatun Nafs) is am important subject within Islam, rooted in the Qur'an, it has been noticed by the many great minds of the Muslim civilization, such as Imam Al-Ghazali, but the point being is that we have to be consistent in looking at self, just as we are consistent in bathing!

Vigilance in purifying efforts is mainly exercised, as the verses indicate, through reciting the name(s) of Allah and through prayer.

The classical commentator Abul Qasim Mahmud Az-Zamakhshari  (d.1144) cites the importance of purification from idolatry, disobedience, as well as acts of physical purification which precedes prayer, as concrete examples of things to do to be vigilant in soul-care (ft.2).

(E) 87:16-19

It is my view that these verses can apply to both the life now (Dunya) and the life after death, as well as life with and without guidance.

The life without guidance can be glittery. It is glitter. It is attractive in many ways. However, the life of substance, of real and tangible core values, morals and ethics, a life of God-connection, that is the real life, the enduring life.

These insights were presented and symbolized by both Abraham and Moses, upon both of them be peace. They stood for God and were connected to him.

Footnotes

(1) The Message of the Qur'an by Muhammad Asad (Gibralter 1980) page 1080.

(2) Al Kashaaf 'An Haqaaiq At Tanzeel, page 556, Vol.2 ( Beirut edition, 2016)

Study Notes: Accepting God's will: Refections upon Soorah Al Hijr ( 15: 80-90)

( Note: The following is an edited version of my reflections on a handful of Quranic verses. Previously, we have looked at vv. 70-80, which can be found here . The English translation has not been included, unless otherwise stated. This allows the reader to consult the translation of their choice. The Arabic text has been included, and, as always, discussion is welcome.]


[ Q 15:80]

As found in the previous article, we have a brief gloss of the regions Madyan and Hijr. The famed Zamakhshari has suggested ( as quoted by Muhammad Asad) that "Messengers" is a reference to not only the Prophet Saaleh, but rather to his followers, suggesting that the followers of the Prophet Saaleh [and perhaps, by the followers of all Prophets] have a Prophetic mission themselves.


[ Q 15: 81-84]









It is generally imagined that Prophets are figures speaking to primitive societies, however the words of the Qur'an point towards the opposite conclusion. We are talking about highly advanced, materially rich, cultures. We should also consider connecting these verses to the Sodom and Gommorah situation, in the sense that both had the same issues of moral decay.

Q 15:72 states that Sodom and Gomorrah existed in a drunken condition, blindly wandering. Now, in v.82, we see that these groups would ignore Allah's signs and exist "feeling secure" because their homes were built in seemingly solid places such as mountains. However, that did not save them!

This is a lesson that we in the developed world need to learn. As we compose these words, the USA is facing Hurricanes in our southern regions. Indeed, it has to be admitted that those of us living in the USA and in other highly developed nations perceive ourselves as largely immune to the disasters, both natural and man-made, that other societies face on a regular basis. The feeling of complacency, in the face of eventualities as well as in the face of social and moral injustices, can very well be the seeds that plant our eventual destruction.

We are not advocating a negative view on everything, only that we keep our eyes open, and our hearts firmly planted within Allah's guidance.


[Q 15:85]

Haqq has a plethora of meanings and implications, here, it is best to render it as "Purpose". In another verse, Allah says "And We ( i.e. Allah) have not created the sky and the earth and what is between them for play" [Q 21:16].

The One who created the universe for Haqq, will, likewise, end it all in Haqq. The ending is the "hour" of Judgement. That day is also called The Last Day [Yawm Al Aakhir]. Because the beginning and ending all exists within God's purposes, we are told "So forgive with gracious forgiveness" (Saheeh International translation).

This last sentence in the verse is clear enough, yet Tafseer Al Jalalayn asserts that it is abrogated by "The verse of the sword", which reads, as translated by Saheeh International  : "And when the inviolable months have passed, then kill the polytheists whereever you find them and beseige them and sit in wait for them at every place of ambush.." ( Q 9:5)

We find this assertion to be unsupported by the context, moreover, the assertion is a violation of well known principles. Q 9:5 is clearly in a certain war context at a certain place and time. Indeed, all one really needs to do is read the contex [Starting from 9:1 and ending in 9:10]. In other words, verses regarding war are at a particular place and moment, specific to that, whereas the principle of graciousness, humility, forgiveness and kindness are general and timeless.

The general principle, when and where general situations are applicable, have nothing to do with war and fimness during periods of imposed conflict.

Throughout the Qur'an, we read statements such as "and when the ignorant address you, say "peace"" [Q 25:63].

Therefore, we cannot agree with the claim that this text has been abrogated. We question the entire basis for the claim that any verse of the Qur'an has been abrogated(ft.1)


[Q 15:86]




Al Khallaq means the ever-Creating. It is different from Al-Khaaliq {The Creator}. The former shows us that God is constantly at work in creating!

This is an important nuance because as scripture readers, we tend to think of Allah as only acting in the past, whereas the fact of the matter is is that Allah is still and will always be at work in the universe He runs.  The importance of Ayatul Kursiyy  ( Q 2:255) is highlighted in such a discussion. If God is simply a historical figure, a being who worked in the past, the presence of Ayatul Kursiyy in the Qur'an would be pointless, as would the numberous Prophetic traditions encouraging us to regularly recite that text!


[Q 15:87]



"Seven oft repeated" is universally understood to refer to Soorah Al-Faatihah. That chapter, the Qur'an's opening words, is recited several times daily in Muslim prayers.

It is signifigant to this writer that all Muslim demoninations without exception agree that Al-Faatihah is necessary for the daily prayers, even though there is no verse which directly says that one must recite it in the prayers.(Ft.2)


[ Q 15:88-90]








This is directed to Prophet Muhammad, upon whom be peace and blessings, moreso than anyone else. In essence, it says to him to never be tempted to give up your faith and the company of those sincere in their faith, because God has already given you so much. The material or worldly trappings in the hands of the disbelievers should not dissuade you.

Other Quranic texts tell the Prophet, Sall Allahu 'alayhi wa sallam, the same message. In particular, many of the texts in the Juz 'Amma section . I would recommend reading some of those Soorahs, such as Ad Duhaa ( chapter 93), Inshiraah ( chapter 94) and Al Kawthar (chapter 108).

Verse 90 is more difficult to grapple, and that difficulty is reflected in the different interpretations found in the books of Tafseer.

If connected with vv.91-92, the context seems to be a warning, just as warning is found in general in the story of Lot's people and the Madyan and Hijr above, to not pick and choose what one accepts of Divine Revelation.

The Qur'an states "..and those firmly grounded in knowledge assert 'We believe in it, all of what is from the presence of our Lord.." ( Q 3:7).

In today's world, we have trends which attempt to carve up the scripture, both figuratevly and literally. We have writers and lecturers, of Muslim family backround, asserting that Muhammad made up parts of the Qur'an in order to justify genocide and to have women!

We have "Muslims" who esentially reject what the Qur'an says on race relations, who attempt to use the Scripture to justify racism, hatred, misogny, and immoral behaviour.

The Qur'an can never have textual corruption (called Tahreef in the literature) but it can have distortions based upon a copy/paste approach. This is done by extremist groups all the time among Muslim ranks, but it is also done diverse groups as Islamophobes ( folks with an irrational fear of Islam and Muslims) and liberal voices in the Muslim community.

I think it is better for people to admit that they have weaknesses rather than to justify the unjustifiable in Islam. It would be more honest.

In any case, there are other interpretations of verse 90 [and the verses following it] that could be the correct understanding. For now, we share our views above and conclude with the reminder that at the end, only Allah knows best.


Conclusion

The world and life therein can be a confusing place. The diversity of personalities, cultures, egos and agendas can bring people to a state of loss, of feeling lost. The Qur'an comes along to help us on life's journey, but in order for it to really be effective, one must reflect on it in a continous manner, regularly studying it, reciting it, and acting upon it.

This should not be done in a superficial way, nor should it be dogmatic, in the sense that the text gets manipulated to suit our whims.

In our previous article, we looked at the story of Lot, how the people there were "wandering about blindly, in a drunken state". In this article here, we read how Allah says that another group felt that they were secure from any catastrophe because their homes were built within mountains.

We should consider taking the above sentiments further, not just in social analysis, but within our own circles or existence of life. Are we walking blindly or acting drunk in our lives and in our thinking? Are we oblivious to realities? Are we painting the doors while the house is on fire?

May Allah show us truth as truth, and give us the ability to follow it, and falsehood as falsehood, and give us the ability to abstain therefrom.


Footnotes

[1] For more on the question of abrogation [known as Naskh] go to this link .

[2] We have a number of Prophetic Ahadeeth which tell us that Al-Faatihah is to be included in prayers. All the groupings, despite their many theological and methodological differences, accept that Al-Faatihah is needed to be included in their prayers. The necessity for Al-Faatihah in worship is also accepted by most of those who reject Hadeeth as a source of Islamic understanding, known widely as Quranites or "Quran alone". Thus, one can find the writings and videos of Rashad Khalifa, one of the most well-known proponents of a hadeeth-free understanding of Islam, advocating that Al-Faatihah be recited in prayers.

Al-Faatihah is known as Umm Al Qur'an, the essence of the Qur'an. It is the perfect text for worship, and logically we should be able to see why the Prophet Muhammad said that any prayer in which that Soorah was not included was "Incomplete" ghayr Tamaam. The source of this hadeeth is Saheeh Muslim.

Study Notes: Soorah Al Hijr [ 15: 70-80]. The implications of the story of Lot [Luut عليه السلام]

[ Note: The following is an edited version of some reflections on ten verses from the Qur'an. Originally, these notes were prepared for a weekly Quranic discussion I participate in, however I have decided to share them here, with the hopes of generating discussion and thinking. Also please note that unless otherwise seen in the text, the English translation has not been included. This will influence the reader to check the translation of their choice. The Arabic text is included.]


Some backround

This particular section deals with the story of Prophet Lot, known as Luutعليه السلام  in Arabic. The immediate context preceding the verses in question tell us that Lot's own household contained contrasting elements therein, as do all families. While Lot is connected to Allah, his wife is counted as being among the 'criminal class' [15:58-60]. Eventually, God's angelic messengers conveys notice to Abrahamعليه السلام ,  Lot's uncle,  that Sodom and Gommorah will be destroyed. The Qur'an says elsewhere ( Q 7:80-81 among other places) that the society engaged in intimate activity that cannot be deemed natural .

This particular issue is a deeply sensitive and potentially divisive one in today's world. I think it is important to see all of this in connection to what is repeatedly stated in these verses, and that is the title "The Family of Lot " [Aal Luut]. Lot is the family patriarch, the caring, wise and loving father and perhaps grandfather that we all have in our family units, seeking to preserve the morals of those under his care. Lot recognizes that wild behavior is something which leads to disastorous consequences ( Q 15: 61-64).

Lot advocates that the thinking of his family and followers be upon correct or healthy boundaries. He tells them to neither long for the social ties with those engaged in destructive behavior, nor even be in their company. In our age, the wise parent may instruct his child to stay away from certain other children because of their behavior, and the same parent may put restrictions [or even remove] the television or the cell phone when such devices of entertainment are found to be detrimental to the oveall development of his child [15: 65-66].

The society, probably more in particular the elites in power [called Al Mala' throughout the Quranic narrations], had places restrictions on Lot. In a sense, he seemed to have been a character that they wanted to silence, to be under house arrest. Lot  has some "guests" [who are actually these angelic messengers mentioned earlier] . These guests were threatened with attack, and the text implies that they were even threatened with rape! Lot makes a final appeal to any Taqwaaa [reverence for God Almighty] as well as any sense of social propriety, but alas, his pleas fall upon deaf ears. [Q 15: 67-69]

But as we come to know, attempts to restrict or suppress the truth eventually come to naught! Truth cannot be defeated( 15:70) . The Qur'an says "And say: Truth has come, and falsehood vanishes. Indeed, falsehood is, by it's nature, a vanishing [thing]' [Q 17:81]

[15:71]


In his comments, the translator Yusuf Ali righly points out that this language is the language of a family patriarch, an older man trying to push atleast a little bit in a different direction.
Thus, "My daughters" are not literal, nor is he seeking to sacrifice the women in his society to be raped, as sometimes thought by some critical readers. Perhaps marriage between men and women was a dying institute, as it is in our society today, and sought, out of desperation, to revive it.

[15:72]



The social order of  Sodom and Gomorrah was blinding and intoxicating. The verse uses the term  لفي to denote the intensity of this condition. 

It is very difficult for those affected by such conditions to see the reality of their existence. 

Prophets and Scripture comes forth in order to open up the eyes and to have foundations for proper thinking. I see the Prophet Muhammad's   صلى الله عليه وسلم   supplication as particularly relevant here in the sense that one not only invokes Allah but it also provides a philosophical foundation for acting in the real world.

His prayer is "O Allah, show us truth as truth, and give us the ability to follow it, and show us falsehood [Baatil] as falsehood, and give us the ability to abstain therefrom." 

[ 15: 73-74]


Sayhah is also translated as "scream", and seems to denote a general overturning of the social order.


[15:75]

The translator Muhammad Asad, quoting Imam Razi and the famed grammarian and commentator Zamakhshari, points out in his note that Mutawassim means " One who applies his mind to the study of the outward appearance of a thing with the view to understand it's real nature and inner characterstics".

This is a deeply important verse here. When connected to 15:72, we can see that the argument is that a society of blinded, drunken (in their thinking and actions) human beings brings forth their own destruction. God says here that such societies should be studied, and this is precisely what social scientists, archaeologists, and related fields do. This also occurs with intelligent figures interested in the betterment of their own societies. One need only look at the libraries of such figures as Dr Martin Luther King, Jr and Malcolm X.  The latter, in his autobiography, mentions the many books he studied, they include histories, political theory, philiosophy, and more. 

The Qur'an is not a book that encourages blind faith. In fact, it points to the sciences, to certain fields and disciplines that would be deemed by many today as non religious! The guidance of God tells us that we should take lessons from the mistakes of past societies. It has been my observation that those who are deeply influenced by the Qur'an, personalities whom I know personally and others whom I have not interacted with, are people who are not limited to the Qur'an. Their interests are expansive, usually to include history, the physical world, science,  and the fate of civilizations. This does not mean that they all reach the same conclusions on all subjects, or that their conclusions are always correct. However, it does indicate that they are pondering deeply upon the words of Allah, which makes them look at the other important subjects. 

I would dare take this further to say that those who claim to study the Qur'an and yet have no interest in these [and other related] subjects, have in fact not studied the Qur'an properly! Perhaps a better way of saying that is that their "studies" are actually superficial at best. The need to study these other important fields is particularly acute in our Imams, scholars and speakers, especially the famous ones or those up and coming! 

There is no need for us to become like many who are referred to as Biblical fundamentalists, people who read and study only  the [translations of] Bible. Such reading may be a nice pious exercise, however the results can be very problematic, and we don't want to follow in the same mistakes.


[15: 76]


The location of Sodom and Gommorah is well known, as was known at the time of the revelation. God lets such remmants exist in order to be a lesson for future generations. Yet. today, at the site, it is not taken seriously. Indeed, it is now a swimming attraction today.


[15: 77]


Believers do take the warnings and signs of past civilizational failures seriously.

[15: 78-80] 






Madyan is in NorthWest Arabia, to whom a Prophet named Shu'ayb      عليه السلام   was sent.

Hijr is said to be between the Hijaz [Western Arabia, where Makkah and Madinah are located] and Syria. To them, a Prophet named Saaleh  عليه السلام         was sent forth.

Zamakhshari [as quoted by Muhammad Asad] suggests that the term "Messengers" here means Saaleh and his followers. This would suggest that the followers of Prophets likewise have a Prophetic mission.



These observations are not meant to be dogmatic, but rather to point out that the Quranic treatment of subjects are very nuanced. Indeed, even with the Sodom and Gomorrah story, we should be able to see that the prevalence of sexual relations outside of the norm is only a sympton of a deeper illness. We should also be able to see that the Qur'an advocates a serious study and search for solutions to the issues we face in today's world.

Wallaahu A'laam

Wa Billaahit Tawfeeq

Study notes : Soorah Al Hijr [Qur'an 15:10-30]

[ Note: The following are some reflections on texts from the fifteenth Soorah of the Qur'an. We have examined the first ten verses, available at http://shamsuddinwaheed.blogspot.com/2017/07/study-notes-brief-thoughts-on-quranic.html. The English translation has not been given, unless otherwise stated, allowing the reader to look up the translation of their choice.]

[15:10]

وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ فِي شِيَعِ الأَوَّلِينَ

As stated in our previous article, just as God's message has been ever consistent, the response of the leadership of rejection [A-immah al Kufr] has, likewise, been consistent. Ever demanding of what amounts to little more than magic tricks, diminishing the real import of the Divine imperative.


[15: 11-15]

‏وَمَا يَأْتِيهِم مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِؤُونَ
كَذَلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ
لاَ يُؤْمِنُونَ بِهِ وَقَدْ خَلَتْ سُنَّةُ الأَوَّلِينَ
وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ السَّمَاء فَظَلُّواْ فِيهِ يَعْرُجُونَ
لَقَالُواْ إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ

If one were to read other places within the Qur'an or even the Christian Bible ( Matthew 16:1, Luke 11:16], this basic pattern is the same.

Notice here in verse 12 that the "hearts of the criminals" is said to have been corrupted, so that they cannot and will not change. This assertion has been given repeatedly in the Qur'an [see 2: 7-17 for a clear series of examples]. It is important to remember that "Mujrimeen" [Criminals] and Kaafireen [Rejectors] are terms referring to the same reality. In other words, these are synonymous expressions, and are referring to the A-immah al Kufr. They reject the signs of Allah with all sorts of excuses.

[15:16-18]

وَلَقَدْ جَعَلْنَا فِي السَّمَاء بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ
وَحَفِظْنَاهَا مِن كُلِّ شَيْطَانٍ رَّجِيمٍ

إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
There are similar passages in the Qur'an. One example reads: " The Adorned Sky, adorned with heavenly bodies [Kawaakib]...rebellious devils  being unable to get a full hearing of Al Mala' Al A'laa ( high assembly), chased away by a burning flame." ( Q 37:6-10).

It is popularly imagined that these verses are referring to Shayateen being chased away from the gathering of angels in an heavenly assembly by a comet.

Looking at context, and after many years of pondering upon these set of Ayaat, this writer is of the view that the text is not talking about the sky, but rather, about the Qur'an itself!

In other words, criminally minded folks, be they with a "Muslim" name or a "Non Muslim" name, with wrong-headed interpretations of the Qur'an eventually gets discovered, and any success they have will be short lived.

It does not matter if those engaged in wrongful or deliberate misrepresentations are from the Khawaarij( ft.1) of old or their modern day manifestations in the form of ISIS, or if they are from the Right-wing bigots posting video commentary, they eventually become discovered and their misrepresentation will not hold long term traction.

It is interesting to note here that The Prophet Muhammad Sall Allahu 'alayhi wa sallam is reported to have said "My Ummah will not agree upon that which is misguidance". [Tirmidhee]

In other words, while elements of deviance and disagreement will always be in the Muslim community, as with any community, the core principles and teachings are all agreed upon. For Muslims, that agreement is manifested in things from the same prayer, same scripture, same pillars, and so forth.

If the vast majority are saying, for example, that the sex slavery reportedly practiced by ISIS is incorrect, and that terrorism is contrary to religious ethics, that should be an evidence that it is the vast majority got it right!

[15:19-20]


‏وَالأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ شَيْءٍ مَّوْزُونٍ

وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ



The Qur'an is from the one who has made the Earth, and provides for all. Allah's provision reaches all things. We invite a reader to go to a zoo, or to a community garden, and have the custodians explain the processes of farming and gardening, the reader will reach the conclusion that God provides for all.

Revelation is often connected to the natural world.

"The Merciful [God], Teacher of the Qur'an, He created humanity, He taught man articulate expression. The Sun and The Moon operate on a course predetermined." [Q 55:1-5]

"Read! In the name of your Lord who created, created man from a clot, Read, and your Lord is the Most Generous, Who teaches by means of the Pen, teaches man what he did not know." [Q 96:1-5]

[15:21-24]

وَإِن مِّن شَيْءٍ إِلاَّ عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلاَّ بِقَدَرٍ مَّعْلُومٍ
وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنزَلْنَا مِنَ السَّمَاء مَاء فَأَسْقَيْنَاكُمُوهُ وَمَا أَنتُمْ لَهُ 
بِخَازِنِينَ
وَإنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ
وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ 



The source of the Qur'an, as well as for provison of all, is God, The All-Knowing.

The Qur'an functions as a clarifier [See Q 27:76 for example] and does so particularly on issues relating to God concept [see Q 2:255, 24:35, and 112:1-4], contrasting to the views of some religions, which depict God in language suggesting 'resting' [Genesis 2:2] or that God is the knower of headlines, not small details [ such as in the Hindu sect Brahman Kumaris]

[!5:25]

وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ

An obvious reference to the day of Judgement. It is important to note here that this is a fundamental Islamic teaching. If one denies that there will be a time in which one is held accountable before Allah, that person has a defective understanding of the faith.

[15:26-27]

وَلَقَدْ خَلَقْنَا الإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ
وَالْجَآنَّ خَلَقْنَاهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ

The Nation of Islam [NOI] uses these verses, as well as some other texts [although they tend to use Biblical allusions more] to support a racist interpretation.

Their belief system includes a story that Whites were created by an evil Black Scientist named Yacub. In essence, according to them, Whites are actually Non Human!(Ft.2)

"And Indeed, We [Allah] have created humanity from Salsaal, from Hamaa-in Masnoon."

Salsaal: "Dried clay that emits a sound when struck". The Qur'an translator and commentator Muhammad Asad takes this to mean "an allusion to articulate speech..as well as the brittleness of his existence." [The Message of the Qur'an, 1980, Gibraltar]

Hamaa: "dark or black clay". This is found in Tafseer Al Jalalayn(ft.3]  as well as other Tafaseer.

Masnoon: "Shaped into human form, hollowed out"(ft.4)

Here, we have some matter-of-fact descriptions of human creation. Other verses highlight other items, such as blood and water.

These verses should not be read in a racial or racist way! Indeed, the Qur'an (Q 30:22) says that the different colors and languages exist by God's will, as evidence of his power and artistry, and Q 49:13, the most famous Quranic passage on issues involving race and tribe, says that his making people as different groupings allow for learning!

In other words, the interaction between the different human societies or sub-societies benefit all involved. Be it in food, music, clothing, any field.

It is also important to share the observation that those who seek racial division and advocate hatred based on color, language and the like, are people who have been influenced by devilish influences. It is the view and experience of this writer that such voices are power seeking, power hungry, irrational beings at their core, not in need of hatred, but of spiritual reformation.

Verse 27 tells us briefly about the creation of the Jinn, in contrast to that of humankind. It is imagined that Jinn are equal to Genies, made famous by legends and of course Disney movies. It is impossible to verify one way or the other most of those tales, so it is important to stick as much as possible to what is contained in the Qur'an and authentic Sunnah.

"Jinn" basically means "hidden". It is a life form or force whose reality we cannot fully grasp. It's nature is fiery, in contrast to the "pottery type" of nature humans have!

[15:28-30]
وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ
فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُواْ لَهُ سَاجِدِينَ
فَسَجَدَ الْمَلآئِكَةُ كُلُّهُمْ أَجْمَعُونَ

Iblees is made from the fire, he is a Jinn creature. He saw himself as superior to Adam, which is why he refuses to prostrate to Adam even though ordered by God to do so [15:30].

Iblees is not an angel, he was in angelic company, but he was a Jinn. Verse 29 tells us Allah breathed into Adam "My spirit", a referece to the breath of life.

Iblees-in a sense- is the first racist. The Quranic narrative is so strong, and here, looking at vv.26-27 before, it seems an even stronger evidence is being provided to show that those playing racial or nationalistic politics are actually playing from Satan's own playbook!

It is important not to fall into those traps. The Prophet said that among the signs of the nearing of Judgement day, one would find "Knowledge in low estimation, and an abundance of ignorance." (Yaqillul 'ilmu wa yaktharul Jahl].

The "Ignorance" spoken of in the Qur'an and Ahadeeth has many aspects. A good way to begin to understand what the texts speak of is to consider the age that preceded the Prophet's emergence on the Arabian peninsula. Idolatry and tribal wars, but also racism and tribalism [which Muslims call traditionally 'Asabiyyah].

The presence of the Prophet -upon whom be peace and blessings- as well as the Quranic revelation-did much to remove those diseases from the hearts of the Arabians of that time. "Muslims" should not have those issues anymore, but unfortunately we do!

Racism of all types exists, and is manifested in varying ways. Sometimes it is those proclaiming to be victims of racism that are, in fact, the biggest promoters of it!

If such folks claim an allegience to Islam, it is important for them to look inward rather than always playing the victim card. It is important to have one's faith and confidence in Allah and in Allah's words, above the calls of others. Islam is a faith that requires not only outward submission, but internal conformity to the Divine Imperatives!

Footnotes

[1] The Kharijies were an early extremist trend which emerged in Southern Iraq, roughly the same location ISIS as a movement came from. They were famous for their views that they alone possessed religious truth, and launched a bloody campaign for power. One of their members even killed the Prophet's own cousin, 'Ali ibn Abi Taalib, while the latter was praying in a Kufa, Iraq  Mosque [661 CE].

[2] It is possible that Elijah Muhammad [who records the Yacub account in his Message to the Blackman] meant for the account to be a dramatized social commentary, nonetheless, it has become a doctrinal teaching that still finds expression in today's NOI led by Minister Louis Farrakhan.

While it seems to this writer that Farrakhan has tried to distance himself from that rhetoric of the past, nonetheless commentaries on it still appears from time to time, composed by such persons as the late Tynetta Muhammad and Jabril Muhammad,  in his weekly publication, The Final Call. 

[3] Tafseer Al Jalalayn is a brief classical commentary, by two scholars carrying the same first name {Jalaluddin Al Mahalli in 1459 and his student Jalaluddin As Suyooti, his student, completing it is 1505}. The edition we have consulted is 2007, Damasus, Darul Kalam At-Teeb.

[4] Tafseer wa Bayaanu Kalimaat Al Qur'an, by the famed Egyptian scholar, Shaikh Hasanayn Muhammad Makhlouf (d. 1990]. The edition consulted is 2006, Amman, Daar Usaama.

How to learn: forming a learning methodology on important subjects

In a world where technology is ever-evolving and becoming more accessible to the masses, we find that opinions, teachings, beliefs and perspectives on countless subjects are reaching more and more audiences. This can be both a blessing and a curse, in the sense that while information is available at almost no financial cost, the variety of contents can bring forth confusion and lead to greater problems. In this regards, I am reminded of the Prophetic prayer, which the Messenger of Allah used to say at least twice daily, a portion of which reads "O Allah, I seek from you useful knowledge." [Allahumma innee as-alooka 'Ilmaan Naafi'aan].  

Another issue which exists, both inside and outside of academia, is the method of learning. How we attain our knowledge, from what avenues, and of course what we do with it. Self-learning can be an enriching exercise, but in some respects it can also be damaging, largely depending on what the subject is. So, while learning how to cook by personal experiment, reading recipes online and the like usually results in the learner developing his own tastes and preferences, with language it can be very damaging. One rather comical example is a British blogger, a Non Muslim, who constantly posts on Islam. His YOUTUBE account has thousands of followers, each video having hundreds of comments, in which he will speak on obscure and complicated subjects such as "Is the Qur'an created?" and urge any Muslim listeners to revive the Mu'tazilite positions [Ft.#1], he will argue that the Qur'an "actually" says such and such. He does these videos from his bedroom, in which you will see on his bookshelf books such as Muhammad Asad's translation [The Message of the Qur'an] and A manual of Hadith, a collection of Prophetic narrations compiled and explained by the prolific writer Maulana Muhammad Ali, he will even curse at Muslims for not understanding their faith, yet he himself cannot even pronounce the word Hadeeth [ft.2]! Reading a couple of books does not make the reader an expert on the subject, ready to teach.


Forming a learning style [Example: Language]

I think this depends largely on the subject one is attempting to know, and on what you want to gain out of it. If we are speaking about language, I am of the view that language cannot be self-taught, even with the best books and the aid of computer programs. Language[s] are to be learned from others, both inside and outside the classroom. Language is a subject one learns by immersion in the places where it is spoken, by asking and learning from one's mistakes. Television and cultural expressions such as music and poetry, classical literature, are all very useful in this regards too, but the main thing is to learn from other human beings who themselves are qualified to convey the information. Both inside and outside the lecture hall, recording the words and the explanations are helpful, as well as having notebooks ready to write down information. Retaining that information by reading, writing, speaking, in that language will keep the knowledge relevant.


What about religious texts?

Obviously, for Muslims the most important religious text is the Qur'an. It is seen as God's own words, sent down slowly to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam. The fact that it came slowly to him, over a period of twenty-three years, should be an evidence that we should likewise, take it slowly. The Qur'an's best explanation is the text itself, often the answer to a query is found in another spot in the text. It should also be read in a regular way, recited inside and outside of prayer. It's reading, for the serious reader, should be done as an act of worship but can also be done as a means for research, which would require taking notes, having access to an index, and, at minimum, knowing how to read Arabic. The last clause is important for these main reasons [1] To recite the Qur'an in prayer, in the way it was revealed. [2] Translations don't do justice to the depth, power and rhythm of the original Arabic text [3] Knowing at least how to read will open the doorway to using other tools that would be useful in attaining Quranic knowledge such as Arabic dictionaries, lexicons, and books of  classical Quranic commentary [Tafseer], which are written obviously in Arabic. I recommend having notebooks that are dedicated only to the Qur'an, to write down observations and quotes, and to also have, if necessary, written down therein any useful observations you find on the text from outside sources [Hadeeth literature, history, language, etc.].

This method could also be useful with non Islamic texts such as the Bible as well as the Hadeeth literature within the Islamic tradition. All of this takes patience, faith, an open mind, and discarding a fast food approach. It's a good idea to take classes regularly on texts of the Qur'an and hadeeth, even if the teacher is not from your sect, so long as you find him qualified at the least. Attending study circles [Halaqaat] with others, praying and fasting are useful too. I have found that reading Qur'an while fasting increases my perception of what the text is saying [ft.#3]. Don't be afraid to ask questions. Asking is even an act of worship.[Ft.#4]

Practical advice

If we are talking about language or faith, or just about any academic subject, some helpful tips include.

[1] Using any opportunity to learn on the subject. Listening to lectures, Qur'an recitation, etc..while driving for example. [2] Finding a quiet place to study without distraction. Libraries, parks, even the mosque outside of prayer time. [3] When studying, do not allow distractions, even if that means turning off the Cell phone or computer or television. [4] For the Qur'an, remember to seek Allah's protection from Satanic influences before reading[Ft.5] and to have Wudoo. [ft.6]

I hope these words have been useful, and welcome any discussion.

Footnotes

[1] The Mu'tazilites were a trend that emerged in Iraq during the 6th century. Largely seen as rationalists, they took much from the methods of Greek and Roman Philosophers in their approach to religion. It is they who first opened as an issue about the Qur'an being "created". They also rejected some Hadeeths which they felt could not be explained in a rational basis, such as the narrations on 'punishment in the grave' [ Adhaab Al Qabr] or the second coming of Jesus.   Gaining government support, under the Caliph Al Ma'mun [d. 833] they held official position and even started an inquisition against Sunni Muslim scholarship. However, they eventually died out, although it is true that even within Sunni traditional scholarship there was levels of acceptance of the works of some leading Mu'tazilite scholars, such as the famed Mufassir Abul qasim Zamakshiri. For more, see http://en.wikipedia.org/wiki/Mu%27tazila#History.

[2] This is why this writer transliterates as "Hadeeth" rather than "Hadith". The latter, for some readers, influences an incorrect pronunciation, while the former cannot be mistaken by anyone.

[3] The Qur'an itself hints at the connection between its study and fasting. See Q  2: 183-186.

[4] The Qur'an says "So ask the people of knowledge if you don't know" [ Q 16:42 and 21:7].

[5] The Qur'an itself says to say this prayer before reading it [16:98], in order for us to not have a reading based on our prejudices, but rather on what Allah wants us to gain.

[6] It is true that there is neither a Quranic verse or narration in the hadeeth literature which says that one should have Wudoo' before reading the Qur'an, nonetheless it is something agreed upon [Jamhoor] by the four schools of Sunni Islamic jurisprudence, a ruling which makes sense to this writer because it is an act of respect for the text.