4: Introduction to the Quranic Approach for Education

Overview

Allah (ﷻ) revealed the Quran as the last book sent to guide humanity to the right path in both this life and the Hereafter. He (ﷻ) guaranteed protecting the Quran from any modifications until the Day of Judgement. No book is protected from any changes other than the Quran, which has been memorized by millions of people worldwide. Moreover, you will find non-Arabic speakers who have memorized the Quran without understanding any of its words. This is miraculous and shows how the Quran enlightens the hearts of people, believers and non-believers alike.

The Quran was revealed to correct the beliefs, constitutions, laws, and morals, as well as to purify the hearts and spirits, of people. It deserves to be respectfully dealt with in terms of memorization, recitation, listening, understanding, interpreting, and contemplating. We should follow the teachings, orders, instructions, and prohibitions of the Quran in order to build outstanding individuals, families, communities, societies, and countries. It is considered the constitution for individuals, political regimes, economic systems, social affairs, domestic and foreign affairs, and the like. To that end, this book will cover several topics to introduce the Quran, its definition, objectives, targets, fields of education, characteristics, styles, and approaches. Thus, it provides a practical and educational program grounded in Quranic approaches from which ourselves, our children, and our society can benefit and learn.

Definition and Description of the Quran

The Quran is the word of Allah (ﷻ), which is miraculous in nature, is used to worship Allah (ﷻ), was revealed to Prophet Mohammad (ﷺ) through the archangel Jibril, and is transferred to us through a continuous chain of pure and authentic narrations from many sources. Allah (ﷻ) has described the Quran as the book of guidance, light, inspiration, healing, and truth. Let us walk through these descriptions in the following sections:

(i) The Quran is the Book of Guidance

Allah (ﷻ) revealed the Quran as the last book to guide humanity to Allah, the Lord of the Heavens and the Earth, and, ultimately, to success in this life and the Hereafter. This is clearly stated in the first few verses of the Quran in chapter Al-Baqarah as follows:

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ (2)سورة البقرة

Chapter Al-Baqarah (2) This is the Book about which there is no doubt, a guidance for those conscious of Allah— https://quran.com/2/2

Here, Allah (ﷻ) stated the benevolent purpose of His revelation of the Quran, which was to send the book of guidance to people who possess piety and fear of Allah (ﷻ). In another verse, Allah (ﷻ) indicated that the Quran was revealed as guidance for all humanity until the Day of Judgment. Imam Ibn Katheer said that the Quran comes with the truth to distinguish between right and wrong, permissible and prohibited, and good and evil. This is clearly stated in the following verses:

…. أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ … (185) سورة البقرة

Chapter Al-Baqarah (185) …in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion. https://quran.com/2/185

هَٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ (138)سورة آل عمران

Chapter Al-Imran (138) This [Quran] is a clear statement to [all] the people and a guidance and instruction for those conscious of Allah. https://quran.com/3/138

Allah (ﷻ) continued to describe the Quran, in the following verses, as the book that guides to the best in all matters in this life and the Hereafter. The Quran always guides and gives glad tidings to righteous people who truly believe in Allah (ﷻ) and do good deeds.

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا (9)سورة الاسراء

Chapter Al-Israa (9) Indeed, this Quran guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward. https://quran.com/17/9

In the following verse, Allah (ﷻ) indicated the Quran is not only revealed to humans but to jinn as well. Therefore, it is a book of truth and guidance for all creations of Allah, as follows:

قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ (30)سورة الأحقاف

Chapter Al-Ahqaf (30) They said, "O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it which guides to the truth and to a straight path. https://quran.com/46/30

…وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ (89)سورة النحل

Chapter Al-Nahl (89) …And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.

https://quran.com/16/89

The stories of people being guided by the Quran are plentiful. However, I will select just one story to reflect upon the impact of the Quran in guiding people to the best in their lives and the Hereafter. It is the story of Usaid Ibn Hudhair and Saad Ibn Muaath.

When Musab Ibn Umair visited Madinah to invite people to Islam and to define Islamic concepts, he was able to speak with a few of them. While he was talking to them, Usaid Ibn Hudhair showed up and insulted Musab and his companions, demanding them to stop talking about Islam and to leave the city because they were misleading people. Undeterred, Musab approached him and said, “Sit down and listen to whatever we are saying. If you find it reasonable, you accept it. If not, we will stop talking about what you hate.” Usaid replied, “This makes sense,” and then sat down to listen. Musab started reciting the Quran. While listening to the Quran, the people present saw shining in Usaid’s face the light of divine guidance. They also saw a look of conviction and happiness while he reflected upon what he was listening to. This became clear when Usaid said, “These were great and lovely words.” He was guided by the Quran and unexpectedly embraced Islam.

A similar situation occurred with Saad Ibn Muaath when he abruptly accepted Islam. The common observation from non-Muslim friends was that the faces of Saad and Usaid were different when they came back from meeting Musab Ibn Umair. This buttresses the argument that the Quran was and is a means of guidance and mercy and has a positive psychological and spiritual impact on humans and other creatures. The Quran is the speech of the Creator of the universe and, as such, has been the source of many miracles until today. We will continue to discover its impacts on all aspects of life.

(ii) The Quran is the Book of Light

The Quran is described as the light in the darkness of ignorance by which Allah guides people, as revealed in the following verses. Al-Saadi said the Quran is a clear book that guides people in all aspects of this life and the Hereafter, that is, knowledge of Allah (ﷻ) through His names, attributes, actions, rules, laws, permissions, and prohibitions. It also describes that people need to establish a good life and correctly practice their religion.

… ۚ قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ (15) يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (16)سورة المائدة

Chapter Alma’idah (15) …There has come to you from Allah a light and a clear Book. (16) By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path.

https://quran.com/5/15-16

(iii) The Quran is the Book of Inspiration and Light

Allah (ﷻ) has described the Quran as the book of inspiration, spirit, and light, as revealed in the following verse:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (52)سورة الشورى

Chapter Al-Shura (52) And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path—

https://quran.com/42/52

(iv) The Quran is the Complete and Perfect Book of Cure and Guidance

Allah (ﷻ) has also described the Quran as a mighty book that is complete and perfect without any falsehood. It is also described as the book of guidance and the cure for any doubt toward Allah as the Creator. This has been stated in chapter Fussilat, as follows:

…. وَإِنَّهُ لَكِتَابٌ عَزِيزٌ (41) لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (42)

…..قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (44)...سورة فصلت

Chapter Fussilat (41) ...And indeed, it is a mighty Book. (42) Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy. (44) …Say, "It is, for those who believe, a guidance and cure." And those who do not believe—in their ears is deafness, and it is upon them blindness…. https://quran.com/41/41-44

(v) The Quran is the Book of Truth

Imam Al-Tabari said Allah (ﷻ) revealed the Quran to emphasize justice, fairness, good morals, and all good deeds. It also prohibits injustice, bad character, and immoral actions. Furthermore, Imam Ibn Katheer said the Quran reached the Prophet (ﷺ) fully protected and maintained by Allah without any defects from other sources. These facts are depicted in the following verse:

وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا (105)سورة الاسراء

Chapter Al-Israa (105) And with the truth We have sent down the Quran, and with the truth it has descended. And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner. https://quran.com/17/105

Significance of the Quran

The Quran has great value in the life of humans because it includes the following necessary items for our lives:

1- Guidance to the correct belief, creed, and the true ways of worshiping Allah (ﷻ).

2- A collection of great manners and ethical behavior.

3- Just and fair rules and laws that govern and control the relationships among people and other creatures.

4- Teachings to build the perfect and moral society, country, civilization, and peaceful world that operates without crossing Allah’s boundaries.

If Muslims renew their belief in the Quran and implement its rules and regulations in their lives, they will fulfill pure spiritual lives, formidable political and military power, pure and boundless wealth, unrivaled civilization, countless blessings, and the like. Imam Al-Sadi said: If people sincerely believe in Allah (ﷻ), act upon this belief in their actions, and abandon all prohibited matters in public and private, Allah (ﷻ) will open the blessings and bounties from Heaven and Earth for them and the surrounding creatures. This is clearly stated in the Quran, as follows:

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِن كَذَّبُوا فَأَخَذْنَاهُم بِمَا كَانُوا يَكْسِبُونَ (96)سورة الأعراف

Chapter Al-A’raf (96) And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the Heaven and the Earth; but they denied [the messengers], so We seized them for what they were earning." https://quran.com/7/96

Objectives of the Quran

Allah (ﷻ) revealed the Quran to achieve several goals for the benefit of humanity, including:

1- Accomplish guidance as discussed in the above sections. In addition, Allah (ﷻ) revealed the Quran to instruct and heal humans as follows:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ (57)سورة يونس

Chapter Yunus (57) O mankind, there has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers. https://quran.com/10/57

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا (82) سورة الاسراء

Chapter Al-Israa (82) And We send down of the Quran that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss. https://quran.com/17/82

Imam Al-Sadi said about the above verses that Allah (ﷻ) revealed the Quran to advise on the good actions that He likes and on the evil actions that He dislikes. It also warns humans of the consequences of wrongdoing and evil actions on the Day of Judgment. He (ﷻ) also mentioned that the Quran is a cure for human diseases related to the mind and heart. Humans should prioritize Allah’s (ﷻ) orders over their desires and the satisfaction of Allah (ﷻ) over their preferences. This leads to the purification of the hearts and minds of humans; consequently, the body parts will follow with good actions. This represents guidance through proper knowledge followed by good actions and practices.

2- Support the Prophet (ﷺ) and believers in their battle against Satan and evil people.

وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖ وَرَتَّلْنَاهُ تَرْتِيلًا (32)سورة الفرقان

Chapter Al-Furqan (32) And those who disbelieve say, "Why was the Quran not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.

https://quran.com/25/32

Imam Al-Baghawi said the Torah and the Bible had been revealed all at once upon Prophet Moses and Prophet Jesus, respectively. However, the case was different for the Quran as it was revealed gradually to the Prophet (ﷺ) and was most likely tailored to the situations and actions of that time period. Allah (ﷻ) revealed the Quran in that way to fortify and support the heart of the Prophet (ﷺ) in his jihad (struggle) against the disbelievers and Satan. This way, the Prophet (ﷺ) and companions were able to memorize it faster, and it was easy to refer to the different occasions when the verses had been revealed. The Quran touched upon the daily activities of the companions and, as such, became the best reference for the followers of the Prophet (ﷺ) until the Day of Judgment. In other words, it became suitable for implementation in all times and locations without prejudice to the differences among societies and cultures. The Quran, therefore, provides full support to believers in all actions and practices in times of ease and difficulty as well as in moments of joy and hardship.

3- Worship Allah (ﷻ) by reading, reciting in prayers, memorizing, understanding, interpreting, contemplating, implementing the rules of, and reflecting upon, the Quran. Imam Al-Sadi said the Quran had been revealed to humanity as a book full of good things, boundless knowledge, guidance away from ignorance, a cure for any disease, light to guide in the darkness of ignorance, wisdom for most people, and answers to all questions.

The rationale for revealing the Quran is to reflect upon and contemplate its verses in order to discover their wisdom, knowledge, and secrets. Imam Hasan Al-Basri said that reflecting upon and contemplating the verses of the Quran does not mean memorizing the words and neglecting the implementation of its rules and regulations. One might read the entire Quran without any reflection on the Quran’s teachings and rulings on his/her behavior, actions, or character, an act at odds with the purpose of the Quran's revelation. The above argument is indicated in the following verse:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)سورة ص

Chapter Saad (29) [This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded. https://quran.com/38/29

In another verse, Allah (ﷻ) advised humans they should remain close to the Quran and its teachings and that there is no refuge in other than Him (ﷻ):

وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِن كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَدًا (27) سورة الكهف

Chapter Al-Kahf (27) And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge. https://quran.com/18/27

Impact of the Quran

The Quran’s teachings are sufficient for human beings to learn and implement in all aspects of life for all generations until the Day of Judgment. Allah (ﷻ) created the entire universe, including human beings, to live in harmony with the Quran, that is, the word of Allah (ﷻ). The Quran, therefore, has necessarily impacted humans, the jinn, angels, and mountains. Reciting the Quran with complete attention and following its words touched their hearts and minds, which was reflected in their bodies and actions.

Many stories have been reported in recent literature, on Internet websites, and via social media that show the immense impact of the Quran on Arabic and non-Arabic-speaking humans. I realized that the barriers that prevent us from being impacted by the Quran include abandoning Quranic recitation with contemplation, spiritual diseases of the heart, inattention, preoccupation with distractions, and carelessness about Quranic interpretation. More details about the impact of the Quran are described in another chapter of this book.

Concept of Education (Tarbiyah تربيةin Arabic)

There are several definitions of education; however, I will focus on a definition relevant to Islamic education. It can be defined as raising the Muslim individual and basing society on the comprehensive Islamic system, which considers the spiritual and materialistic aspects of human beings. The aim of such an education system is to prepare individuals and society to solve problems within Islamic boundaries and to achieve worthy goals that lead to success in this life and the Hereafter. This preparation includes building individuals and society on impartial ideology, good faith, fair-mindedness, deep thinking, humility, reasonable emotions, serious responsibility and accountability, and the like.

Islamic education results in an individual, or society, possessing a sound foundation in terms of health, mind, heart, spirit, faith, morals, and innovations within the boundaries of the Islamic system. Hence, education (tarbiyah تربيةin Arabic) is the continuous improvement of individuals and society through progressive stages of learning until they accomplish the goals set gradually in all aspects of life which leads to success in the Hereafter. The education process is an integrated responsibility for different societal components, that is, family, the education system (schools, universities, and the like), the justice system, and the media.

Concept of Education (Tarbiyah) in the Quran

Education (tarbiyah) in the Quran is reflected upon using three attributes: purification, knowledge, and guidance. Purification represents the spiritual type of education that deals with spirit and soul. Knowledge, integrated with implementation or practices, reflects the scientific and religious aspects that deal with the mind. Guidance is the aspect that deals with the heart. Imam Al-Sadi said, in his interpretation of the following verse, “Allah (ﷻ) has sent the Prophet (ﷺ) to (1) assist in saving people from being astray and, consequently, punished on the Day of Judgment (guidance); (2) help in purifying people of disbelief, sins, and unethical/evil acts (purification); and (3) assist in teaching people the Quran, literacy, universal signs, general knowledge, sciences, and wisdom (knowledge integrated with application or practices). More details will be discussed in another chapter of this book.

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ (164)سورة آل عمران

Chapter Al-Imran (164) Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error. https://quran.com/3/164

Characteristics of Education in the Quran

It is recommended to highlight and study the different characteristics of education in the Quran. This brief explanation will show how superior Quranic education is over other systems and ideologies that exist on Earth right now. Education in the Quran is divine, comprehensive, moderate, practical, gradual, positive, easy, and clear. More details will be discussed in another chapter of this book.

How Do We Behave toward the Quran?

Based upon the above discussion of the Quran and its significance in our lives, we should truly thank Allah (ﷻ) for revealing it to us as a guide to the right path. To demonstrate true appreciation of the Quran as the best blessing from Allah, one should do the following:

§ Frequently read or recite the Quran to listen to Allah (ﷻ) speaking to us.

§ Memorize by heart a part of, or the entire, Quran.

§ Understand and contemplate the verses of the Quran based on authentic narrations and scholars.

§ Implement Quranic teachings in our daily actions and activities.

In another chapter, I will walk through the above points to show how to deal with the Quran in order for it to animate and inform our lives.

What’s Next?

In upcoming chapters of this book, Quranic Approach for Education, many verses and authentic narrations that deal with the Quran are reviewed to describe the following for Quranic education: fields, targets, styles, approaches, characteristics, challenges, and, finally, a practical program. The book will end with recommendations to implement in our daily activities.

Recommendation

1- It is recommended to supplicate the following, as requested by the Prophet (ﷺ). Ask Allah to guide you to memorize and understand the Quran and to apply it in your life and also in the lives of your children:

وَعَنْ أَنَسٍ قَالَ: كُنْتُ جَالِسًا مَعَ النَّبِيِّ ﷺ فِي الْمَسْجِدِ وَرَجُلٌ يُصَلِّي فَقَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدَ لَا إِلَهَ إِلَّا أَنْتَ الْحَنَّانُ الْمَنَّانُ بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ يَا حَيُّ يَا قَيُّومُ أَسْأَلُكَ فَقَالَ النَّبِيُّ ﷺ: «دَعَا اللَّهَ بِاسْمِهِ الْأَعْظَمِ الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ وَإِذَا سُئِلَ بِهِ أَعْطَى» . رَوَاهُ التِّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ مَاجَهْ. صَحِيح الألباني

Anas said that when he was sitting with the Prophet in the mosque a man who was praying said, “O God, I ask Thee by virtue of the fact that all praise is due to Thee beside whom there is no other god, who showeth favor and beneficence, the Originator of the heavens and the Earth, O Lord of Majesty and Splendor, O Living One; O Eternal One, I ask of Thee.” The Prophet then said, “He has supplicated God using His greatest name, when supplicated by which He answers and when asked by which He gives.” (Tirmidhi, Abu Dawud, Nasa’I and Ibn Majah transmitted it.)

https://sunnah.com/mishkat:2290

2- Ask Allah (ﷻ) what is mentioned in this supplication so that He (ﷻ) can guide you to understand and implement the Quran’s orders and prohibitions:

عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ‏:‏ كَانَ النَّبِيُّ ﷺ إِذَا قَامَ مِنَ اللَّيْلِ، فَصَلَّى فَقَضَى صَلاَتَهُ، يُثْنِي عَلَى اللهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ يَكُونُ مِنْ آخِرِ كَلاَمِهِ‏:‏ اللَّهُمَّ اجْعَلْ لِي نُورًا فِي قَلْبِي، وَاجْعَلْ لِي نُورًا فِي سَمْعِي، وَاجْعَلْ لِي نُورًا فِي بَصَرِي، وَاجْعَلْ لِي نُورًا عَنْ يَمِينِي، وَنُورًا عَنْ شِمَالِي، وَاجْعَلْ لِي نُورًا مِنْ بَيْنَ يَدَيَّ، وَنُورًا مِنْ خَلْفِي، وَزِدْنِي نُورًا، وَزِدْنِي نُورًا، وَزِدْنِي نُورًا‏.‏ صـحـيـح الألباني

'Abdullah ibn 'Abbas said, “When the Prophet, may Allah bless him and grant him peace, prayed the night prayer, and finished his prayer, glorifying Allah as he deserves, he said at the end of it, ‘O Allah, give me a light in my heart and give me a light in my hearing and give me a light in my sight. Give me a light on my right and a light on my left and give me a light in front of me and a light behind me and increase me in light. Increase me in light, and increase me in light.’” )Sahih (Al-Albani)) https://sunnah.com/adab:696

Overview

The Quran, that is, the words of Allah (ﷻ), the constitution, and the spiritual nutrition of human beings in this life, is a great bounty from Allah (ﷻ) to guarantee pleasure in this life and the Hereafter. It has had a significant impact on humans, whether they are believers or disbelievers, in the past and continues to have such an impact in the present and in the future as well. The Quran has also had an impact on the angels, the jinn, and the mountains, which are briefly described in this article.

For the believers in Allah (ﷻ), as the Creator of the universe, and the Quran, as the book of Allah (ﷻ), this article presents a few tips to amplify the impact of the Quran upon them. This includes how to cultivate the contemplation of and reverence for the Quran, why we haven’t been impacted by the Quran as it was in the early days of Islam, and what the benefits of reciting the Quran with contemplation and reverence are for us. In this article, I will also walk you through the ways and forms of contemplation, hoping that we can adopt these ways and forms in our lives.

Quran Is a Blessing from Allah (ﷻ)

Living your life in accordance with the Quran is the greatest blessing ever. No one knows the taste of this blessing except the one who tries, feels, and lives by the Quran. A blessing that amplifies the impact of your activities, purifies the intention of your actions, maximizes the use of your time, and plants happiness in your heart and mind. Do you ever think about a blessing better than listening to Allah (ﷻ), the Creator of this universe, talking to you through His (ﷻ) Quran? The Quran is the book that includes the words of Allah (ﷻ) talking to all creations. Note how Allah (ﷻ) has described the Quran in the following verse:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ (51) سورة العنكبوت

Chapter Al-Ankaboot (51) And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for the people who believe. https://quran.com/29/51

Most scholars of Quranic interpretation and explanation indicate that the Quran is sufficient for believers and disbelievers to learn and implement its teachings in all aspects of life for all generations until the Day of Judgment. Falsehood cannot approach the Quran because it is a revelation from Allah, the Wise and the Praiseworthy. The Quran has stories of people from the past, predictions of future generations, and a constitution for living humans. It includes mercy, guidance, and reminders for those who believe in Allah, the angels, the prophets, the Day of Judgement, Destiny, and the Revealed Books. The Quran is considered a mercy for people because it saves them from going astray. It also works as a warning and a reminder for people because it guides them to the right path in life, which leads to success in the Hereafter.

In another verse, Allah (ﷻ) has described that people should be delighted with the revelation of the Quran as a great mercy descended from Him (ﷻ). It is better than all that people might accumulate and covet in their lives. Scholars say that the main bounty of Allah (ﷻ) is Islam, and the great mercy is the revelation of the Quran. This is revealed in the following verse:

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ (58)سورة يونس

Chapter Yunus (58) Say, "In the bounty of Allah and in His mercy—in that let them rejoice; it is better than what they accumulate." https://quran.com/10/58

Impact of the Quran on Disbelievers and Jinn

There are several stories related to the reflection of disbelievers on the Quran, which are highly regarded and impactful, as we shall witness. Examples of such stories include (1) the story of Otbah Ibn Rabiahah with the Prophet (ﷺ), (2) the story of Abu-Sufian Ibn Harb, Al-Aknas Ibn Shuraiq, and Abu-Jahl when they were going at night to listen to the Prophet (ﷺ) while he was reciting the Quran at his home, and (3) the story of Jubair Ibn Mutam Ibn Adiy when he was taken captive in the Battle of Badr and listened to the Prophet reciting verses from Chapter Al-Toor.

Most of the narrated stories transmitted to us are inauthentic based on the Islamic science of chain of narration (Isnad). However, these stories were mentioned in many history books in different ways of narration. Therefore, I did not mention them in this article; however, a few authentic ones are listed as follows:

(1) The story of Jubair when his heart was about to fly upon listening to the Quran: It is reported in the following narration how Jubair reacted toward the recitation of the Quran:

عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ ـ رضى الله عنه ـ قَالَ سَمِعْتُ النَّبِيَّ ﷺ يَقْرَأُ فِي الْمَغْرِبِ بِالطُّورِ فَلَمَّا بَلَغَ هَذِهِ الآيَةَ ‏{‏أَمْ خُلِقُوا مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ الْخَالِقُونَ أَمْ خَلَقُوا السَّمَوَاتِ وَالأَرْضَ بَلْ لاَ يُوقِنُونَ أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُسَيْطِرُونَ‏}‏ كَادَ قَلْبِي أَنْ يَطِيرَ‏.‏ …‏.‏ رواه البخارى

Narrated Jubair bin Mut`im: “I heard the Prophet (ﷺ) reciting Surat at-Tur in the Maghrib prayer, and when he reached the verse: ‘Were they created by nothing, or were they themselves the creators, or did they create the Heavens and the Earth? Nay, but they have no firm belief, or do they own the treasures of Your Lord? Or have they been given the authority to do as they like...?’ (Chapter 52:35-37) my heart was about to fly (when I realized this firm argument). (Sahih al-Bukhari 4854)

https://sunnah.com/bukhari:4854

The comment of Jubair when he heard the Quran recited by the Prophet (ﷺ) was amazing. It showed how the Quran touched him deeply from within. Jubair’s heart was about to fly from its location in his chest! This is how the Quran, the words of Allah (ﷻ), reached his heart, mind, and body with such great impact even before being a Muslim. It is miraculous to discover the impact of the Quran on the spirit, soul, and psychology of humans and other creations, as will be discussed further in the following sections.

(2) The story of Al-Najashi with the Quran: Imam Ibn Katheer reported that the following verse was revealed about Al-Najashi and his companions, narrated by Al-Nasaiy:

وَإِذَا سَمِعُوا مَا أُنزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ ۖ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ (83)سورة المائدة

Chapter Al-Maidah (83) And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, "Our Lord, we have believed, so register us among the witnesses." https://quran.com/5/83

As revealed in the above verse, the eyes of Al-Najashi and his companions were filled with tears when they listened to the Quran. They sensed the spiritual and psychological impact of the Quran on their feelings. They felt the truth in what has been recited in the Quran. The meaning of the Quranic verses coincided with their emotions and stimulated their tears.

(3) The story of the prostration of disbelievers in Makkah when they listened to the Prophet reciting chapter Al-Najm. This story was well recognized, was listed in many books of the Prophet’s biography, and was supported by the following narrations:

عَنِ ابْنِ عَبَّاسٍ قَالَ: سَجَدَ النَّبِيُّ ﷺ بِالنَّجْمِ وَسَجَدَ مَعَهُ الْمُسْلِمُونَ وَالْمُشْرِكُونَ وَالْجِنُّ وَالْإِنْسُ. رَوَاهُ البُخَارِيّ .صَحِيح (الألباني)

Ibn ‘Abbas said that the Prophet prostrated himself when an-Najm (Al-Quran; 53) was revealed, and the Muslims, the polytheists, jinn, and men prostrated themselves along with him. (Bukhari transmitted it.) https://sunnah.com/mishkat:1023

عَنِ ابْنِ مَسْعُودٍ: أَنَّ النَّبِيَّ ﷺ قَرَأَ (وَالنَّجْمِ) فَسَجَدَ فِيهَا وَسَجَدَ مَنْ كَانَ مَعَهُ غَيْرَ أَنَّ شَيْخًا مِنْ قُرَيْشٍ أَخَذَ كَفًّا مِنْ حَصًى أَوْ تُرَابٍ فَرَفَعَهُ إِلَى جَبْهَتِهِ وَقَالَ: يَكْفِينِي هَذَا. قَالَ عَبْدُ اللَّهِ: فَلَقَدْ رَأَيْتُهُ بَعْدُ قُتِلَ كَافِرًا. وَزَادَ الْبُخَارِيُّ فِي رِوَايَةٍ: وَهُوَ أُمَيَّةُ بْنُ خلف. مُتَّفق عَلَيْهِ. (الألباني)

Ibn Mas'ud said that the Prophet recited “By the star” (Quran, 53), prostrating himself when doing so, as did those who were with him with the exception of an old man of Quraish who took a handful of pebbles or dust and raised it to his forehead saying. “This is enough for me.” ‘Abdallah (that is, Ibn Mas’ud) said that he later saw him killed as an infidel. (Bukhari and Muslim. Bukhari added in a version that he was Umayya bin Khalaf.) https://sunnah.com/mishkat:1037

It is quite clear that the Quran has a tremendous impact on believers and disbelievers alike. The above story is amazing when you see the disbelievers of the Quran respecting its words and meanings. They were deeply engaged in the recitation with complete attention, which touched their minds and hearts and was reflected in their bodies and actions. Once they received the order from Allah (ﷻ) to prostrate, all of them (i.e., believers and disbelievers) performed the request without any hesitation. Even the disbeliever who was not able to make prostration replaced it by putting dust on his forehead to perform the requested action by the Quran to prostrate. Wasn’t this incredible and remarkable?

It has been made manifest that the Quran is the speech of Allah (ﷻ), the Creator of the universe, Who made His (ﷻ) words blend with the hearts, minds, and spirits of His created humans. He (ﷻ) has created the entire universe to live in harmony with human beings who are guided by the words of Allah (ﷻ), that is, the Quran. Therefore, the Quran is also in harmony with the entire universe.

(4) The story of Abu Bakr's tearful recitation of the Quran:

Let us examine Abu Bakr's recitation of the Quran and its impact on the women and children of disbelievers in the following narration:

أَنَّ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ لَمْ أَعْقِلْ أَبَوَىَّ قَطُّ، إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ، وَلَمْ يَمُرَّ عَلَيْنَا يَوْمٌ إِلاَّ يَأْتِينَا فِيهِ رَسُولُ اللَّهِ ﷺ ……...فَأَنْفَذَتْ قُرَيْشٌ جِوَارَ ابْنِ الدَّغِنَةِ وَآمَنُوا أَبَا بَكْرٍ وَقَالُوا لاِبْنِ الدَّغِنَةِ مُرْ أَبَا بَكْرٍ فَلْيَعْبُدْ رَبَّهُ فِي دَارِهِ، فَلْيُصَلِّ وَلْيَقْرَأْ مَا شَاءَ، وَلاَ يُؤْذِينَا بِذَلِكَ، وَلاَ يَسْتَعْلِنْ بِهِ، فَإِنَّا قَدْ خَشِينَا أَنْ يَفْتِنَ أَبْنَاءَنَا وَنِسَاءَنَا‏.‏ قَالَ ذَلِكَ ابْنُ الدَّغِنَةِ لأَبِي بَكْرٍ، فَطَفِقَ أَبُو بَكْرٍ يَعْبُدُ رَبَّهُ فِي دَارِهِ، وَلاَ يَسْتَعْلِنُ بِالصَّلاَةِ وَلاَ الْقِرَاءَةِ فِي غَيْرِ دَارِهِ، ثُمَّ بَدَا لأَبِي بَكْرٍ فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ، وَبَرَزَ فَكَانَ يُصَلِّي فِيهِ، وَيَقْرَأُ الْقُرْآنَ، فَيَتَقَصَّفُ عَلَيْهِ نِسَاءُ الْمُشْرِكِينَ وَأَبْنَاؤُهُمْ، يَعْجَبُونَ وَيَنْظُرُونَ إِلَيْهِ، وَكَانَ أَبُو بَكْرٍ رَجُلاً بَكَّاءً لاَ يَمْلِكُ دَمْعَهُ حِينَ يَقْرَأُ الْقُرْآنَ، …….‏.‏ رَوَاهُ البُخَارِيّ

Narrated Aisha (wife of the Prophet): “Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah's Messenger (ﷺ) …So, Quraish allowed Ibn Ad-Daghna's guarantee of protection and told Abu Bakr that he was secure, and said to Ibn Ad-Daghna, ‘Advise Abu Bakr to worship his Lord in his house and to pray and read what he liked and not to hurt us and not to do these things publicly, for we fear that our sons and women may follow him.’ Ibn Ad-Daghna told Abu Bakr all that, so Abu Bakr continued worshipping his Lord in his house and did not pray or recite the Quran aloud except in his house. Later on, Abu Bakr had the idea of building a mosque in the courtyard of his house. He fulfilled that idea and started praying and reciting the Quran there publicly. The women and the offspring of the pagans started gathering around him and looking at him astonishingly. Abu Bakr was a softhearted person and could not help weeping while reciting the Quran….” (Sahih al-Bukhari 2297), https://sunnah.com/bukhari:2297

With a deep analysis of the incident of Abu Bakr's recitation of the Quran, we can make several arguments, as follows:

§ The disbelievers did not want to listen to the Quran because it had a miraculous impact on their spirits, souls, and emotions. Otherwise, why would they confront a person who was reciting the Quran and praying individually without communicating with others? It was astonishing to me that the disbelievers forbade a person from praying inside his home because he was impacting their wives and children with his recitation. This showed the extremely weak argument that they had against Islam and the Quran, in particular. Instead of confronting the Quran with strong counterarguments that are convincing to their families and friends, they unfortunately tried to smother the recitation of the Quran. This showed the inner defeat in their minds and hearts vis-a-vis the power of the Quran.

§ The Quran, the words of Allah (ﷻ), had a great impact on the heart of Abu Bakr because he always cried when reciting its verses. This emotional experience resulted from his belief that Allah (ﷻ) was talking to him through the Quran, which softened his heart and caused him to cry when reciting the different verses of the Quran.

§ Allah (ﷻ) has revealed the Quran as a book that speaks to the hearts, minds, and spirits of human beings. It is the catalog, the pamphlet, or the leaflet of human beings’ constitution as a creation of Allah (ﷻ). It was sent to humans to guide them and maintain their lives on Earth in the right way and to protect them in the Hereafter.

(5) The story of jinn with the Quran:

The jinn had an amazing experience with the Quran when they listened to it, as has been described in the following narration:

عَنِ ابْنِ عَبَّاسٍ، قَالَ انْطَلَقَ رَسُولُ اللَّهِ ﷺ فِي طَائِفَةٍ مِنْ أَصْحَابِهِ عَامِدِينَ إِلَى سُوقِ عُكَاظٍ، وَقَدْ حِيلَ بَيْنَ الشَّيَاطِينِ وَبَيْنَ خَبَرِ السَّمَاءِ، وَأُرْسِلَتْ عَلَيْهِمُ الشُّهُبُ فَرَجَعَتِ الشَّيَاطِينُ فَقَالُوا مَا لَكُمْ فَقَالُوا حِيلَ بَيْنَنَا وَبَيْنَ خَبَرِ السَّمَاءِ وَأُرْسِلَتْ عَلَيْنَا الشُّهُبُ‏.‏ قَالَ مَا حَالَ بَيْنَكُمْ وَبَيْنَ خَبَرِ السَّمَاءِ إِلاَّ مَا حَدَثَ، فَاضْرِبُوا مَشَارِقَ الأَرْضِ وَمَغَارِبَهَا فَانْظُرُوا مَا هَذَا الأَمْرُ الَّذِي حَدَثَ‏.‏ فَانْطَلَقُوا فَضَرَبُوا مَشَارِقَ الأَرْضِ وَمَغَارِبَهَا يَنْظُرُونَ مَا هَذَا الأَمْرُ الَّذِي حَالَ بَيْنَهُمْ وَبَيْنَ خَبَرِ السَّمَاءِ‏.‏ قَالَ فَانْطَلَقَ الَّذِينَ تَوَجَّهُوا نَحْوَ تِهَامَةَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم بِنَخْلَةَ، وَهْوَ عَامِدٌ إِلَى سُوقِ عُكَاظٍ، وَهْوَ يُصَلِّي بِأَصْحَابِهِ صَلاَةَ الْفَجْرِ، فَلَمَّا سَمِعُوا الْقُرْآنَ تَسَمَّعُوا لَهُ فَقَالُوا هَذَا الَّذِي حَالَ بَيْنَكُمْ وَبَيْنَ خَبَرِ السَّمَاءِ‏.‏ فَهُنَالِكَ رَجَعُوا إِلَى قَوْمِهِمْ فَقَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ، وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا‏.‏ وَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ عَلَى نَبِيِّهِ صلى الله عليه وسلم ‏{‏قُلْ أُوحِيَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ‏}‏ وَإِنَّمَا أُوحِيَ إِلَيْهِ قَوْلُ الْجِنِّ‏.‏ رواه البخارى

Narrated Ibn `Abbas: “Allah's Messenger (ﷺ) went out along with a group of his companions towards `Ukaz Market. At that time, something intervened between the devils and the news of Heaven, and flames were sent down upon them, so the devils returned. Their fellow devils said, ‘What is wrong with you?’ They said, ‘Something has intervened between us, and the news of Heaven, and fires (flames) have been shot at us.’ Their fellow devils said, ‘Nothing has intervened between you and the news of Heaven, but an important event has happened. Therefore, travel all over the world, east and west, and try to find out what has happened.’ And so they set out and traveled all over the world, east and west, looking for that thing which intervened between them and the news of Heaven. Those of the devils who had set out towards Tihama went to Allah's Messenger (ﷺ) at Nakhla (a place between Mecca and Taif) while he was on his way to `Ukaz Market. (They met him) while he was offering the Fajr prayer with his companions. When they heard the Holy Quran being recited (by Allah's Messenger (ﷺ)), they listened to it and said (to each other): ‘This is the thing which has intervened between you and the news of the Heavens.’ Then they returned to their people and said, ‘O our people! We have really heard a wonderful recital (Quran). It gives guidance to the right, and we believe therein. We shall not join in worship, anybody with our Lord.’ (See 72:1-2) Then Allah revealed to His Prophet (Surat al-Jinn): ‘Say: It has been revealed to me that a group (3 to 9) of jinn listened (to the Quran).’ (72:1) The statement of the Jinn was revealed to him.” (Sahih al-Bukhari 4921) https://sunnah.com/bukhari:4921

The jinn recognized from the first listening of the Quran that it was the word of Allah (ﷻ) bringing with it the light of guidance to the darkness of this life. Without any hesitation, they believed in the Quran (and Islam) after having experienced its miraculous impact. It touched their hearts and minds to the extent that they went back to their community or tribe to invite its members to believe in the new revelation of Allah (ﷻ), that is, the Quran. The impact of the Quran, therefore, was not exclusive to humans but also to the jinn as we read in this wonderful reflection from the jinn, which is described in the Quran in multiple locations.

(6) The story of angels with the Quran:

The impact of the Quran also affected the angels. When they listened to the Quran recited by Usaid Ibn Hudair, they came down to enjoy the words of Allah (ﷻ) being recited. Even the angels reflected upon the Quran, as described in the following narration:

وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّ أُسَيْدَ بنَ حُضَيْرٍ قَالَ: بَيْنَمَا هُوَ يَقْرَأُ مِنَ اللَّيْلِ سُورَةَ الْبَقَرَةِ وَفَرَسُهُ مَرْبُوطَةٌ عِنْدَهُ إِذْ جَالَتِ الْفرس فَسكت فَسَكَتَتْ فَقَرَأَ فجالت الْفرس فَسكت فَسَكَتَتْ الْفرس ثُمَّ قَرَأَ فَجَالَتِ الْفَرَسُ فَانْصَرَفَ وَكَانَ ابْنُهُ يحيى قَرِيبا مِنْهَا فأشفق أَن تصيبه فَلَمَّا أَخَّرَهُ رَفْعَ رَأْسَهُ إِلَى السَّمَاءِ فَإِذَا مِثْلُ الظُّلَّةِ فِيهَا أَمْثَالُ الْمَصَابِيحِ فَلَمَّا أَصْبَحَ حَدَّثَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «اقْرَأْ يَا ابْنَ حُضَيْرٍ اقْرَأْ يَا ابْنَ حُضَيْرٍ» . قَالَ فَأَشْفَقْتُ يَا رَسُولَ اللَّهِ أَنْ تَطَأَ يحيى وَكَانَ مِنْهَا قَرِيبا فَرفعت رَأْسِي فَانْصَرَفْتُ إِلَيْهِ وَرَفَعْتُ رَأْسِي إِلَى السَّمَاءِ فَإِذَا مِثْلُ الظُّلَّةِ فِيهَا أَمْثَالُ الْمَصَابِيحِ فَخَرَجَتْ حَتَّى لَا أَرَاهَا قَالَ: «وَتَدْرِي مَا ذَاكَ؟» قَالَ لَا قَالَ: «تِلْكَ الْمَلَائِكَةُ دَنَتْ لِصَوْتِكَ وَلَوْ قَرَأْتَ لَأَصْبَحَتْ يَنْظُرُ النَّاسُ إِلَيْهَا لَا تَتَوَارَى مِنْهُمْ» . مُتَّفَقٌ عَلَيْهِ. وَاللَّفْظُ لِلْبُخَارِيِّ وَفِي مُسْلِمٍ: «عرجت فِي الجو» بدل: «خرجت على صِيغَة الْمُتَكَلّم» مُتَّفَقٌ عَلَيْهِ (الألباني)

Abū Sa'īd al-Khudrī told of Usaid b. Hudair said that one night, when he was reciting sūra al-Baqara (Quran, chapter 2) with his mare tied beside him, it moved round in a circle, so he stopped reciting, and it stopped moving. He resumed his recitation, and it went around in a circle, so he stopped reciting, and it stopped moving. Once more, he recited, and the mare moved around in a circle, so he left off reciting, for his son Yahyā was near the mare, and he was afraid it might injure him. When he had moved him back, he raised his head to the sky and saw something like a canopy with what seemed to be lamps in it, and when he told the Prophet of it in the morning, he said, “You should have kept on reciting, Ibn Hudair, you should have kept on reciting, Ibn Hudair.” He replied, “I was afraid, messenger of God, that it might trample on Yahyā who was near it, so I went to him, and when I raised my head to the sky and saw something like a canopy with what seemed to be lamps in it, I went out but could not see them.” The Prophet asked whether he knew what that was, and when he replied that he did not, he said, “Those were the angles who had drawn near to listen to your voice, and if you had continued reciting, the people would have looked at them in the morning, and they would not have concealed themselves from them.” (Bukhārī and Muslim, the wording being Bukhārī’s. Muslim narrated, “They went up into the air” instead of “I went out.”) https://sunnah.com/mishkat:2116

(7) The impact of the Quran on the mountains:

Although a mountain has no heart or mind and is very solid, rigid, and tough, it was humbled and rented asunder when the Quran was sent down upon it. The mountain’s response was a sign of fear of Allah (ﷻ), as revealed in the following verse:

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ (21) سورة الحشر

Chapter Al-Hashr (21) If We had sent down this Quran upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought. https://quran.com/59/21

Imam Ibn Katheer indicated that the action of humility and being rent apart from fear of Allah (ﷻ) when the Quran was sent down upon a mountain is a reaction supposed to be experienced by humans as well. The mountain was broken apart because it was afraid of not fulfilling its responsibility toward and giving the Quran’s rights. Humans have brains, emotions, hearts, and minds, which is supposed to make them more reflective than a mountain on the teachings, feelings, and impacts of the Quran. Humans can think, understand, judge, and contemplate deeply on the Quran to discover its secrets. They are supposed to be more impacted and grateful for the blessings of the Quran's revelation than a mountain. On the contrary, disbelievers do not feel such responsibility in their hearts and minds. It is a pity to see disbelievers’ negative response to the Quran with inflexible minds and rigid hearts in contrast to the mountain.

(8) The stories of many people in recent history:

Many stories have been reported in the literature, on Internet websites, and via social media that demonstrate the immense impact of the Quran on Arabic and non-Arabic speakers. A lack of space prevents my mentioning all of them here; however, I will highlight a few of them for reference. A monk, like many others, tried to deeply study the Quran in order to attack it from within. What often occurs in such a situation most of these people feel the impact of the Quran and do not find any violations or errors within it. Hence, they embrace Islam and become true believers. To wit, the monk, who named himself Ibrahim Khalil Ahmed, said, “Muslims should be proud of the Quran as it is the great rescuer of and sustainer to them like water is to all creations.” He also said, “The Quran was ahead of all modern knowledge and sciences, that is, medicine, astronomy, geography, geology, law, sociology, and history, because they just prove the current scientific facts that were listed in the Quran a long time ago.”

Another example of the recent people who have been impacted by the Quran is Dr. Philippe Grenier. When he was asked about the reasons for his conversion to Islam, he said, “I studied all the verses of the Quran that were related to my profession in the medical, health, and natural sciences. I concluded that all modern knowledge in these domains totally matched what the Quran revealed a long time ago. This guided me to embrace Islam because I was quite sure that Mohammad (ﷺ) brought us the right things more than a thousand years ago. I was also confident that if one looked at the Quran and compared its verses against the basic knowledge in his/her profession, he/she would, with no doubt, embrace Islam, particularly if he/she was wise and sincere with no ulterior motives.”

To conclude this section, Allah (ﷻ) indicates that people who truly contemplate and reflect upon the Quran will be guided to the right path and vice versa, as revealed in the following verse:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا (24)سورة محمد

Chapter Mohammad (24) Then do they not reflect upon the Quran, or are there locks upon [their] hearts? https://quran.com/47/24

Imam Al-Sadi reported that the Quran guides people to the right path, warns them of evil actions, fills their hearts with true belief and trust, directs them to Paradise, and introduces them to Allah (ﷻ) and His attributes. The verse also shows that whoever does not contemplate and reflect upon the Quran, as mentioned by Allah (ﷻ), his/her heart will be locked against the good understanding of the Quran and Islam. This might lead to going astray and losing one’s way in life and, consequently, in the Hereafter.

The Impact of the Quran on Believers

In the above section, I walked you through several examples of the impact of the Quran on humans (particularly disbelievers), mountains, angels, and jinn. If these creations are affected by the Quran, then believers are supposed to be impacted more than all of them put together. To discuss such a topic, we should ask ourselves several questions, as follows:

1- Do we frequently read or recite part of the Quran?

2- Given that we have already recited, then, do we practice contemplation or reverence of the Quranic verses?

3- If not, how can we achieve or practice contemplation/ reverence of the Quranic verses?

4- Have we been impacted by the Quran as was the case in the early days of Islam? If not, why?

5- What are the benefits of reciting the Quran with contemplation and reverence for the believers?

Given that the answer to the first two questions is either “Yes” or “No,” I will only try to elaborate starting from the third question.

How to Achieve Contemplation of and Reverence for the Quran

To achieve contemplation of and reverence for the Quran in your heart and mind, there are several techniques or methods that assist in this regard, as follows:

§ Before reciting the Quran, try to make ablution, sit quietly, face the Qibla, if applicable, and renew your intention that your recitation is to be only for the sake of Allah (ﷻ).

§ It is suggested to read the Quran slowly with several timeouts to think and search for the meaning or interpretation of the verses and words. This increases your understanding, as supported by the following narrations:

وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: «لَمْ يَفْقَهْ مَنْ قَرَأَ الْقُرْآنَ فِي أَقَلَّ مِنْ ثَلَاث» . رَوَاهُ التِّرْمِذِيّ وَأَبُو دَاوُد والدارمي. صَحِيح (الألباني)

Abdallāh b. ‘Amr reported God’s messenger as saying, “The one who recites the Quran in less than three nights does not understand it.” (Tirmidhī, Abū Dāwūd and Dārimī transmitted it.) https://sunnah.com/mishkat:2201

وَعَن يَعْلَى بْنِ مُمَلَّكٍ أَنَّهُ سَأَلَ أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ ﷺ عَنْ قِرَاءَةِ النَّبِيِّ ﷺ وَصَلَاتِهِ؟ فَقَالَتْ: وَمَا لَكُمْ وَصَلَاتُهُ؟ كَانَ يُصَلِّي ثُمَّ يَنَامُ قَدْرَ مَا صَلَّى ثُمَّ يُصَلِّي قَدْرَ مَا نَامَ ثُمَّ يَنَامُ قَدْرَ مَا صَلَّى حَتَّى يُصْبِحَ ثُمَّ نَعَتَتْ قِرَاءَتَهُ فَإِذَا هِيَ تَنْعَتُ قِرَاءَةً مُفَسَّرَةً حَرْفًا حَرْفًا) رَوَاهُ أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ. صَحِيح (الألباني)

Ya'la b. Mamlak said he asked Umm Salama, the Prophet’s wife, about his recitation and prayer. She said, “What have you to do with his prayer? He would pray, then sleep as long as he had prayed, then pray as long as he had slept, then sleep as long as he had prayed, till morning.” She then described his recitation and did so with an exposition word by word. (Abu Dawud, Tirmidhi, and Nasa’i transmitted it.) https://sunnah.com/mishkat:1210

عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ قَالَ كُنْتُ أَنَا وَمُحَمَّدُ بْنُ يَحْيَى بْنِ حَبَّانَ، جَالِسَيْنِ فَدَعَا مُحَمَّدٌ رَجُلاً فَقَالَ أَخْبِرْنِي بِالَّذِي، سَمِعْتَ مِنْ، أَبِيكَ ‏.‏ فَقَالَ الرَّجُلُ أَخْبَرَنِي أَبِي أَنَّهُ، أَتَى زَيْدَ بْنَ ثَابِتٍ فَقَالَ لَهُ كَيْفَ تَرَى فِي قِرَاءَةِ الْقُرْآنِ فِي سَبْعٍ فَقَالَ زَيْدٌ حَسَنٌ وَلأَنْ أَقْرَأَهُ فِي نِصْفٍ أَوْ عَشْرٍ أَحَبُّ إِلَىَّ وَسَلْنِي لِمَ ذَاكَ قَالَ فَإِنِّي أَسْأَلُكَ ‏.‏ قَالَ زَيْدٌ لِكَىْ أَتَدَبَّرَهُ وَأَقِفَ عَلَيْهِ ‏.‏ موطأ مالك

Yahya related to me from Malik that Yahya ibn Saeed said, “Once Muhammad ibn Yahya ibn Habban and I were sitting down, and Muhammad called a man over to him and said to him, ‘Tell me what you have heard from your father.’ The man replied that his father had told him that he went to Zayd ibn Thabit and asked him, ‘What do you think of reciting the whole Quran in seven days?’ Zayd said, ‘That's good, but I prefer to recite it in two weeks, or ten days. Ask me why that is.’ He said, ‘I ask you then.’ Zayd said, ‘So that I can reflect on it and pause in it.” (Malik transmitted it.) https://sunnah.com/malik/15/5

§ It is better to think deeply about and cry in response to the verses related to punishment and Paradise, as recommended by the following narrations:

وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ ﷺ قَالَ: «سَبْعَة يظلهم الله تَعَالَى فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ إِمَامٌ عَادِلٌ وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللَّهِ وَرجل قلبه مُعَلّق بِالْمَسْجِدِ وَرَجُلَانِ تَحَابَّا فِي اللَّهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ وَرَجُلٌ ذَكَرَ اللَّهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ وَرجل دَعَتْهُ امْرَأَة ذَات منصب وَجَمَالٍ فَقَالَ إِنِّي أَخَافُ اللَّهَ وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ» مُتَّفَقٌ عَلَيْهِ (الألباني)

Abu Huraira reported God’s Messenger as saying, “There are seven whom God will cover with His shade on the day when there will be no shade but His: a just imam; a young man who grows up worshipping God; a man whose heart is attached to the mosque from the time he leaves it till he returns to it; two men who love one another for God's sake, meeting thus and separating thus; a man who remembers God in solitude, his eyes pouring forth tears; a man who, when accosted by a woman of rank and beauty, says, ‘I fear God’; and a man who gives alms concealing it so that his left-hand does not know what his right hand bestows.” (Bukhari and Muslim.) https://sunnah.com/mishkat:701

وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ». رَوَاهُ البُخَارِيّ. صَحِيحٌ (الألباني)

He reported God’s messenger as saying, “He does not belong to us who does not recite the Quran.” (Bukhari transmitted it.) https://sunnah.com/mishkat:2194

§ It is recommended to read the Quran, as applicable, loudly so that you hear and see the verses. This encourages us to use all senses to contemplate the meanings of the Quran verses. This is obvious in the following narration:

عَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ ﷺ‏:‏ "الْجَاهِرُ بِالْقُرْآنِ كَالْجَاهِرِ بِالصَّدَقَةِ، وَالْمُسِرُّ بِالْقُرْآنِ كَالْمُسِرِّ بِالصَّدَقَةِ‏"‏‏.‏ صحيح (الألباني)

Narrated Uqbah ibn Amir al-Juhani: “The Prophet (ﷺ) said: ‘One who recites the Quran in a loud voice is like one who gives alms openly, and one who recites the Quran quietly is one who gives alms secretly.’ (Sunan Abi Dawud 1333, Sahih (Al-Albani)) https://sunnah.com/abudawud:1333

§ When you read a verse that mentions prostration, prostrate right away. As the Prophet (ﷺ) practiced, ask Allah (ﷻ) for mercy when you pass through punishment verses, and ask Allah (ﷻ) for Paradise when you pass through verses that remind you of the great reward on the Day of Judgment. This makes us think deeply about the verses, as mentioned in the following narration:

عَنْ حُذَيْفَةَ، أَنَّ النَّبِيَّ ـ ﷺـ صَلَّى فَكَانَ إِذَا مَرَّ بِآيَةِ رَحْمَةٍ سَأَلَ وَإِذَا مَرَّ بِآيَةِ عَذَابٍ اسْتَجَارَ وَإِذَا مَرَّ بِآيَةٍ فِيهَا تَنْزِيهٌ لِلَّهِ سَبَّحَ ‏.‏ رَوَاهُ ابْنُ مَاجَهْ

It was narrated from Hudhaifah that the Prophet (ﷺ) prayed, and when he recited a verse that mentioned mercy, he would ask for mercy; when he recited a verse that mentioned punishment, he would pray for deliverance from it; and when he recited a verse that mentioned the Tanzih of Allah, he would glorify Him. (Sunan Ibn Majah 1351) https://sunnah.com/ibnmajah:1351

§ The Prophet (ﷺ) recommended reading the Quran aloud, using the rules of recitation, with a good voice and focus, as shown in the following narrations:

وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُمْ». رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَابْنُ مَاجَهْ وَالدَّارِمِيُّ. صَحِيح (الألباني)

Al-Barā’ b. Āzib reported God’s messenger as saying, “Beautify the Quran with your voices.” (Ahmad, Abū Dāwūd, Ibn Mājah and Dārimī transmitted it.)

https://sunnah.com/mishkat:2199

يُحَدِّثُ عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ ـ ﷺـ قَالَتْ أَبْطَأْتُ عَلَى عَهْدِ رَسُولِ اللَّهِ ـ ﷺـ لَيْلَةً بَعْدَ الْعِشَاءِ ثُمَّ جِئْتُ فَقَالَ ‏"‏ أَيْنَ كُنْتِ ‏"‏ ‏.‏ قُلْتُ كُنْتُ أَسْتَمِعُ قِرَاءَةَ رَجُلٍ مِنْ أَصْحَابِكَ لَمْ أَسْمَعْ مِثْلَ قِرَاءَتِهِ وَصَوْتِهِ مِنْ أَحَدٍ ‏.‏ قَالَتْ فَقَامَ وَقُمْتُ مَعَهُ حَتَّى اسْتَمَعَ لَهُ ثُمَّ الْتَفَتَ إِلَىَّ فَقَالَ ‏"‏ هَذَا سَالِمٌ، مَوْلَى أَبِي حُذَيْفَةَ. الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِي أُمَّتِي مِثْلَ هَذَا ‏"‏‏.‏ رَوَاهُ ابْنُ مَاجَهْ

It was narrated that ‘Aishah, the wife of the Prophet (ﷺ), said: “One night at the time of the Messenger of Allah (ﷺ) I was late returning from the ‘Isha prayer, then I came, and he said: ‘Where were you?’ I said: ‘I was listening to the recitation of a man among your Companions, for I have never heard a recitation or a voice like his from anyone.’ He got up, and I got up with him, to go and listen to him. Then he turned to me and said: ‘This is Salim, the freed slave of Abu Hudhaifah. Praise is to Allah Who has created such men among my Ummah.’” (Sunan Ibn Majah 1338) https://sunnah.com/ibnmajah:1338

عَنْ أَبِي مُوسَى ـ رضى الله عنه ـ عَنِ النَّبِيِّ ﷺ قَالَ لَهُ ‏ "‏ يَا أَبَا مُوسَى لَقَدْ أُوتِيتَ مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ ‏"‏‏.‏ رَوَاهُ البُخَارِيّ

Narrated Abu Musa: That the Prophet (ﷺ) said to him, “O Abu Musa! You have been given one of the mazamir (sweet melodious voices) of the family of David.” (Sahih al-Bukhari 5048) https://sunnah.com/bukhari:5048

§ Allah (ﷻ), the Creator of the universe, is talking to you via the Quran. If you put yourself in this mode and magnify the position of the speaker in your heart, this leads to sincere contemplation and reverence. Ibn Al-Qaiym said, “If you would like to benefit from Quran recitation, focus with your heart and senses when reading or listening to the Quran, and be mindful that Who is talking to you is Allah (ﷻ).”

§ Consider yourself the one whom Allah (ﷻ) is speaking to. All the orders and prohibitions are meant to be for you. Examine the story in the following narration:

عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّهُ قَالَ لَمَّا نَزَلَتْ هَذِهِ الآيَةُ ‏{‏ يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ‏}‏ إِلَى آخِرِ الآيَةِ جَلَسَ ثَابِتُ بْنُ قَيْسٍ فِي بَيْتِهِ وَقَالَ أَنَا مِنْ أَهْلِ النَّارِ‏.‏ وَاحْتَبَسَ عَنِ النَّبِيِّ ﷺ فَسَأَلَ النَّبِيُّ ﷺ سَعْدَ بْنَ مُعَاذٍ فَقَالَ ‏"‏ يَا أَبَا عَمْرٍو مَا شَأْنُ ثَابِتٍ أَشْتَكَى‏"‏‏.‏ قَالَ سَعْدٌ إِنَّهُ لَجَارِي وَمَا عَلِمْتُ لَهُ بِشَكْوَى ‏.‏ قَالَ فَأَتَاهُ سَعْدٌ فَذَكَرَ لَهُ قَوْلَ رَسُولِ اللَّهِ ﷺ فَقَالَ ثَابِتٌ أُنْزِلَتْ هَذِهِ الآيَةُ وَلَقَدْ عَلِمْتُمْ أَنِّي مِنْ أَرْفَعِكُمْ صَوْتًا عَلَى رَسُولِ اللَّهِ ﷺ فَأَنَا مِنْ أَهْلِ النَّارِ ‏.‏ فَذَكَرَ ذَلِكَ سَعْدٌ لِلنَّبِيِّ ﷺ فَقَالَ رَسُولُ اللَّهِ ﷺ ‏"‏بَلْ هُوَ مِنْ أَهْلِ الْجَنَّةِ‏"‏ ‏.‏ رَوَاهُ مُسلم

It is narrated on the authority of Anas b. Malik that when this verse was revealed: “O ye who believe raise not your voices above the voice of the Prophet, nor shout loud unto him in discourse, as ye shout loud unto one another, lest your deeds should become null and void, while you perceive not” (xlix. 2-5), Thabit b. Qais confined himself in his house and said: “I am one of the denizens of Fire,” and he deliberately avoided coming to the Apostle (ﷺ). The Apostle (ﷺ) asked Sa'd b, Mu'adh about him and said, “Abu Amr, how is Thabit? Has he fallen sick?” Sa'd said: “He is my neighbor, but I do not know of his illness.” Sa'd came to him (Thabit), and conveyed to him the message of the Messenger of Allah (ﷺ). Upon this, Thabit said: “This verse was revealed, and you are well aware of the fact that, amongst all of you, mine is the voice louder than that of the Messenger of Allah, and so I am one amongst the denizens of Fire.” Sa'd Informed the Prophet about it. Upon this, the Messenger of Allah observed: “(Nay, not so) but he (Thabit) is one of the dwellers of Paradise.” (Sahih Muslim 119a) https://sunnah.com/muslim:119a

§ The stories of the Quran are meant to be instructional and to benefit you in this life and in the Hereafter. This is the rationale behind revealing such stories in the Quran, which is to draw and learn lessons from the past so that you do not err in the present or the future. Allah (ﷻ) has mentioned this concept in the Quran, as follows:

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ (111)سورة يوسف

Chapter Yusuf (111) There was certainly in their stories a lesson for those of understanding. Never was the Quran a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for people who believe. https://quran.com/12/111

Ibn Qudamah said, “The reciter should understand that the Quran talks to him/her, and the stories are not mentioned for fun, but to learn lessons from them.”

§ It is recommended to pray with many verses of the Quran, particularly Qiyam, at night. Allah (ﷻ) has recommended the Prophet (ﷺ) to do this activity, as revealed in the following verses:

يَا أَيُّهَا الْمُزَّمِّلُ (1) قُمِ اللَّيْلَ إِلَّا قَلِيلًا (2) نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا (3) أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (4) إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا (5) إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا (6)سورة المزمل

Chapter Al-Muzamil (1) O you who wraps himself [in clothing], (2) Arise [to pray] the night, except for a little—(3) Half of it—or subtract from it a little (4) Or add to it, and recite the Quran with measured recitation. (5) Indeed, We will cast upon you a heavy word. (6) Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words. https://quran.com/73/1-6

Why Haven’t We Been Deeply Impacted by the Quran?

After we describe the Quran, its impact on several creations, and how we contemplate its meanings, a question always arises in our minds: Why haven’t we been deeply impacted by the Quran like the first Muslim generation was? In other words, what are the barriers that prevent us from being impacted by the Quran? After a deep analysis of our situation, including mine, I can offer a few barriers, as described below:

§ How far away are we from the Quran or did we abandon it? If we keep ourselves far away, this leads to a huge gap between our hearts and the impact of the Quran. Look at the complaint submitted by the Prophet (ﷺ) to Allah (ﷻ) in the following verse:

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا (30)سورة الفرقان

Chapter Al-Furqan (30) And the Messenger has said, "O my Lord, indeed my people have taken this Quran as [a thing] abandoned." https://quran.com/25/30

Imam Ibn Katheer has discussed the interpretation of the above verse to reflect the abandonment of the Quran by both disbelievers and believers. The disbelievers abandoned the Quran by not listening to its verses and making noise around the reciters so that others would not listen to it as well. However, the believers also abandon the Quran by maintaining distance from the following:

- Learning and memorizing the Quran.

- Believing in the Quran’s teachings, rules, and stories.

- Contemplating and understanding the Quran’s meaning, concepts, and interpretation.

- Practicing and following the Quran’s rules, orders, and prohibited matters.

- Implementing the Quran’s concepts and rules in our day-to-day activities.

- Replacing the Quran with other quotes, laws, words, rules, or concepts.

§ Heart Diseases: The heart is the first receiver of the Quran in the body of a human being. If the heart is spiritually healthy, it will benefit from and be affected by the recommendations, prohibitions, and concepts described in the Quran. Conversely, the unhealthy heart of a person who commits many sins and follows his/her desires will not reflect upon or interact positively with the Quran. This is supported by the following verse:

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (37)سورة ق

Chapter Qaf (37) Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind]. https://quran.com/50/37

Imam Ibn Katheer said, “The Quran has reminders and lessons for those who have healthy hearts or minds to wisely understand and investigate its words and stories. This means that human beings should be aware of the meanings and intentions of Quranic verses with no doubts or thoughts of other constitutions/laws.” Imam Al-Sadi said about the above verse, “The human being's heart should be present, alive, smart, pure, attentive, and great to positively receive and reflect upon Quranic verses. Otherwise, an inattentive heart will not be ready to respond positively or be affected by the Quran.

§ Inattention and preoccupation with distractions: If a human being is distracted by this life’s activities and its decoration, he/she will not taste the beauty of the Quran. He/she will also be unaffected by Quranic verses and concepts. On the contrary, he/she will be either inattentive or objecting to the Quran's facts and concepts. This is obvious in the following verse:

مَا يَأْتِيهِم مِّن ذِكْرٍ مِّن رَّبِّهِم مُّحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ (2)سورة الأنبياء

Chapter Al-Anbiyaa (2) No mention comes to them anew from their Lord except that they listen to it while they are at play. https://quran.com/21/2

Imam Al-Sadi, in his explanation of the above verse, said, “Allah (ﷻ) has continued to remind and warn the inattentive human beings; however, they have continued in their inattention and neglect.” In the explanation of another verse, Imam Al-Sadi explained the reason for their neglect and inattention, including the sins and shortcomings that shield their hearts against the acceptance and understanding of Quranic teachings. Sins will work as barriers against righteous thoughts and receiving beneficial knowledge.

This is also clear in the following verse:

كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ (14)سورة المطففين

Chapter Al-Mutafifeen (14) No! Rather, the stain has covered their hearts of that which they were earning. https://quran.com/83/14

Imam Al-Sadi continued to interpret the following verse: “The queen was not able to believe in Prophet Suleiman’s religion although she was smart and wise enough to distinguish the good and the evil; however, false beliefs avert her insights of the heart.”

وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ ۖ إِنَّهَا كَانَتْ مِن قَوْمٍ كَافِرِينَ (43)سورة النمل

Chapter Al-Naml (43) And that which she was worshipping other than Allah had averted her [from submission to Him]. Indeed, she was from a disbelieving people." https://quran.com/27/43

The above argument is also supported by the following narrations:

وَعَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا فَأَيُّ قَلْبٍ أُشْرِبَهَا نَكَتَتْ فِيهِ نُكْتَةً سَوْدَاءَ وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَتْ فيهِ نُكْتَةٌ بَيْضَاءُ حَتَّى يَصِيرَ عَلَى قَلْبَيْنِ: أَبْيَضُ بِمثل الصَّفَا فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ وَالْآخَرُ أَسْوَدُ مِرْبَادًّا كَالْكُوزِ مُجْخِيًّا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا إِلَّا مَا أشْرب من هَوَاهُ " رَوَاهُ مُسلم. صَحِيح (الألباني)

He said that he heard God's messenger say, “Temptations will be presented to men's hearts as a reed mat is woven stick by stick, and any heart which is impregnated by them will have a black mark put in it, but any heart which rejects, them will have a white mark put in it. The result is that hearts will be of two kinds, one white like a white stone that will not be harmed by temptation as long as the heavens and the earth endure, and the other black and dust-colored like a vessel that is upset, not recognizing what is reputable or rejecting what is disreputable but being impregnated with its passion.” (Muslim transmitted it.) https://sunnah.com/mishkat:5380

عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ ﷺ قَالَ ‏"‏ إِنَّ الْعَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَتْ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ فَإِذَا هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ سُقِلَ قَلْبُهُ وَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُوَ قَلْبَهُ وَهُوَ الرَّانُ الَّذِي ذَكَرَ اللَّهُ ‏:‏ ‏(‏ كلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ ‏)‏ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ رواه الترمذى

Abu Hurairah narrated that the Messenger of Allah said: “Verily, when the slave (of Allah) commits a sin, a black spot appears on his heart. When he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns, it increases until it covers his entire heart. And that is the ‘Ran’ which Allah mentioned: ‘Nay, but on their hearts is the Ran which they used to earn.’” (Jami` at-Tirmidhi 3334) https://sunnah.com/tirmidhi:3334

Thus, it is evident that sins, disbelief, and shortcomings prevent human beings from listening to the Quran with their hearts. They cause darkness and destruction to the heart where one cannot see the truth and be guided to the right path.

§ Careless about Quran Interpretation: Being careless about the Quran's interpretation leads to ignorance and misunderstanding of its verses, rules, and concepts. Hence, how do you expect to be affected by the Quran if you do not understand its meanings and reflections? Imam Al-Tabari said, “I am very surprised how a reciter of the Quran would taste its beauty by his/her heart if he/she does not understand its interpretation.” In his interpretation of the following verse, he continued by saying, “Human beings, who are smart and wise, should draw lessons from the Quran in order to change their status of ignorance and disbelief to being guided to the right path.”

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)سورة ص

Chapter Saad (29) [This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded. https://quran.com/38/29

Imam Al-Sadi, in his interpretation of the above verse, said, “The Quran is the book of Allah (ﷻ) that includes ample beneficial knowledge and many good things. It is a guide to lead people away from ignorance, a cure for spiritual diseases of the heart, a light in the darkness of life, a constitution for all that we need in life, and evidence for all issues required by people. The wisdom behind its revelation is for people to contemplate, reflect upon, and deeply think of its verses to acquire their knowledge, learn their lessons, and understand their secrets. When you deeply investigate the meaning and reflections of Quranic verses several times, you will realize every time new knowledge and new lessons that have refreshing and inspirational interpretations at different locations and times concomitant with the advances in human knowledge. Reciting the Quran with contemplation is impactful and far better than the rapid reading of the verses with less attention.”

What are the benefits of reciting the Quran with contemplation and reverence?

The Quran reciter gains many benefits from his/her recitation with contemplation and reverence. This includes increasing the faith, that is, belief in Allah (ﷻ), purification of the heart, increasing good deeds, improving piety, advancing morals and ethics, enhancing the feeling of tranquility and peace, getting closer to Allah (ﷻ), etc. In the following sections, I will walk you through a few of them.

§ Increasing Faith

Imam Al-Sadi, in his interpretation of the following verse, said, “The believers are those who are afraid and terrified of Allah’s (ﷻ) punishment that leads to avoiding unlawful acts and sins. Their faith in Allah (ﷻ) is increased if they listen to Quranic verses and see the different signs of His (ﷻ) power. Such an increase in faith is due to the complete submission to Allah (ﷻ), the full focus on listening to the Quran, and the utmost attention of the heart to contemplate the verses. Then, and only then, faith might increase because the contemplation results in explaining an unknown meaning of the Quran, remembering a forgotten matter, motivating to practice good deeds, enthusiasm for the reward of Allah (ﷻ), fearing His punishment, and abhorring the sins or evil acts. All these enhance the closeness to Allah (ﷻ) and so the faith.”

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (2)سورة الأنفال

Chapter Al-Anfal (2) The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely— https://quran.com/8/2

§ Purification of the Heart

Reciting the Quran with sincerity and contemplation purifies a healthy heart. This is evident in the following verse:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ (57)سورة يونس

Chapter Yunus (57) O mankind, there has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers. https://quran.com/10/57

In interpreting the above verse, Imam Al-Sadi said, “The Quran is revealed as a warning from Allah (ﷻ) to humans. It is a cure for spiritual heart disease and is full of enticement and intimidation. This teaches us to prioritize Allah’s orders and recommendations over personal desires. The matters that please Allah (ﷻ) should be prioritized in our hearts. The Quran contains a multitude of absolute evidence of Allah as the Creator of the universe, which leads to a high degree of certainty in the heart of a believer. All the above lead to the heart’s purification, joy, success, full submission, and happiness.”

§ Increasing Good Deeds

It is mentioned in many Quranic verses and narrations that contemplating and deeply thinking about the interpretation of the Quran enriches the faith and increases good deeds. In the following verse, Allah (ﷻ) shows how the believers behave when reciting the Quran with contemplation, which leads to continuous remembrance of Him (ﷻ).

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ (23)سورة الزمر

Chapter Al-Zummar (23) Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray—for him there is no guide. https://quran.com/39/23

§ Improving Piety

In the following verse, Allah (ﷻ) reveals that piety in all acts of worship is the result of Quranic contemplation by a true believer.

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ (21) سورة الحشر

Chapter Al-Hashr (21) If We had sent down this Quran upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought. https://quran.com/59/21

§ Advancing Morals and Ethics

Contemplation of the Quran surely increases and advances human morals and ethics. You will find the upright morals of prophets and messengers of Allah (ﷻ) in addition to the actions of all good people described in the Quran. Therefore, reading the Quran with contemplation will enrich our morals and ethics with the experiences and practices of such morals in the past. This is why the Prophet (ﷺ) has been described as a person who has implemented the Quran in his daily life, as shown in the following narration:

وَعَن سعد بن هِشَام قَالَ انْطَلَقْتُ إِلَى عَائِشَةَ فَقُلْتُ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللَّهِ ﷺ قَالَتْ: أَلَسْتَ تَقْرَأُ الْقُرْآنَ؟ قُلْتُ: بَلَى. قَالَتْ: فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ ﷺ كَانَ الْقُرْآنَ. …… وَلَا أَعْلَمُ نَبِيَّ اللَّهِ ﷺ قَرَأَ الْقُرْآنَ كُلَّهُ فِي لَيْلَةٍ وَلَا صَلَّى لَيْلَةً إِلَى الصُّبْحِ وَلَا صَامَ شهرا كَامِلا غير رَمَضَان. رَوَاهُ مُسلم. صَحِيح (الألباني)

Sa‘d bin Hisham said: “I went to ‘A’isha and said, ‘Mother of the faithful, tell me about the nature of God’s Messenger.’ She asked, ‘Do you not recite the Quran?’ On my replying that I certainly did, she said, ‘The Prophet’s nature was the Quran…* I am not aware of God’s prophet having recited the whole Quran in a night, or praying through a whole night till morning, or fasting a complete month, except Ramadan.’” (Muslim transmitted it.) https://sunnah.com/mishkat:1257

*The good characteristics included in the Quran were manifested by the Prophet in his own life.

§ Other Benefits:

Reciting the Quran enhances the feeling of tranquility and peace as well as bringing us closer to Allah (ﷻ). This is evident in the following verse:

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ (28)سورة الرعد

Chapter Al-Raad (28) Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured. https://quran.com/13/28

In addition to tranquility in the heart and peace in the mind, reciting the Quran with contemplation also brings a lot of good things to humans, things such as closeness to Allah (ﷻ), humbleness, complete submission to Him (ﷻ), etc. The more you read and contemplate the Quran, the more submission you have to Allah (ﷻ), as shown in the below verse:

وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩ (109) سورة الاسراء

Chapter Al-Israa (109) And they fall upon their faces weeping, and the Quran increases them in humble submission. https://quran.com/17/109

Listening and frequently reciting the Quran with a deep understanding of its meanings assists in enhancing the social relationships of people in the community and the larger society. It motivates us to cooperate and help others, that is, poor people, the needy, the homeless, etc. This is clearly stated in many verses of the Quran, including the following one:

….. وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ (2) سورة المائدة

Chapter Al-Maidah And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.

https://quran.com/5/2

Imam Al-Sadi said, “Allah (ﷻ) asked us in the above verse to help each other in righteous activities, which include all that Allah (ﷻ) likes and accepts from apparent and secretive actions. He (ﷻ) has also mentioned piety, which entails leaving all actions that He (ﷻ) dislikes. Humans are ordered by Allah (ﷻ) to practice good and abandon bad actions by themselves and assist others to do the same.”

Conclusion

The Quran’s teachings are sufficient for human beings to learn and implement in all aspects of life for all generations until the Day of Judgment. It is quite clear that it has a miraculous impact on believers and disbelievers alike. Allah (ﷻ) created the entire universe, including human beings, to live in harmony with the Quran, that is, the words of Allah (ﷻ). The Quran, therefore, has necessarily impacted humans, the jinn, angels, and mountains. Reciting the Quran with complete attention and following its words touched their hearts and minds, which was reflected in their bodies and actions.

Many stories have been reported in literature, on Internet websites, and via social media that show the immense impact of the Quran on Arabic and non-Arabic-speaking humans. Allah (ﷻ) indicates that people who truly contemplate and reflect upon the Quran will be guided to the right path and vice versa. Hence, I realized that the barriers that prevent us from being impacted by the Quran include abandoning Quranic recitation with contemplation, spiritual diseases of the heart, inattention and preoccupation with distractions, and carelessness about Quranic interpretation.

The onus will be on us to make the Quran vital in our lives by frequently cleansing our hearts, removing all distractions, and contemplating its revitalizing meanings and interpretations. We should live in harmony with the Quran; otherwise, we will live with the consequences for generations to come. These consequences include a miserable life, a backward, insecure, and unjust system of living, oppression, unsafe communities and society, ignorance, arrogance, poor economy, and a materialistic lifestyle. They will also contribute to the deterioration of life in future generations.

Recommendations

1- It is recommended to recite frequently a portion of the Quran and try to implement a part of what you have recited, as mentioned by the Prophet (ﷺ) in the following narration:

عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ ﷺ قَالَ ‏"الْمُؤْمِنُ الَّذِي يَقْرَأُ الْقُرْآنَ وَيَعْمَلُ بِهِ كَالأُتْرُجَّةِ، طَعْمُهَا طَيِّبٌ وَرِيحُهَا طَيِّبٌ، وَالْمُؤْمِنُ الَّذِي لاَ يَقْرَأُ الْقُرْآنَ وَيَعْمَلُ بِهِ كَالتَّمْرَةِ، طَعْمُهَا طَيِّبٌ وَلاَ رِيحَ لَهَا، وَمَثَلُ الْمُنَافِقِ الَّذِي يَقْرَأُ الْقُرْآنَ كَالرَّيْحَانَةِ، رِيحُهَا طَيِّبٌ وَطَعْمُهَا مُرٌّ، وَمَثَلُ الْمُنَافِقِ الَّذِي لاَ يَقْرَأُ الْقُرْآنَ كَالْحَنْظَلَةِ، طَعْمُهَا مُرٌّ ـ أَوْ خَبِيثٌ ـ وَرِيحُهَا مُرٌّ ‏"‏‏.‏ رَوَاهُ البخارى

Narrated Abu Musa: The Prophet (ﷺ) said, “The example of a believer who recites the Quran and acts on it is like a lemon which tastes nice and smells nice. And the example of a believer who does not recite the Quran but acts on it is like a date that tastes good but has no smell. The example of a hypocrite who recites the Quran is like a Raihana (sweet basil), which smells good but tastes bitter, and the example of a hypocrite who does not recite the Quran is like a colocynth, which tastes bitter and has a bad smell.” (Sahih al-Bukhari 5059) https://sunnah.com/bukhari:5059

2- Perform Qiyam for two prostrations (Rak’ahs) with two-quarters of a Hizb of the Quran:

وَعَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " لَا حَسَدَ إِلَّا على اثْنَيْنِ: رَجُلٌ آتَاهُ اللَّهُ الْقُرْآنَ فَهُوَ يَقُومُ بِهِ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ وَرَجُلٌ آتَاهُ اللَّهُ مَالًا فَهُوَ يُنْفِقُ مِنْهُ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَار " مُتَّفَقٌ عَلَيْهِ (الألباني)

Ibn ‘Umar reported God’s messenger as saying, “Envy is justified only regarding two types: a man who, having been given [knowledge of] the Quran by God, stands reciting it during the night and during the day; and a man who having been given property by God, spends on others from it during the night and during the day.” (Bukhari and Muslim.) https://sunnah.com/mishkat:2113

3- Memorize the first 10 verses of chapter Al-Kahf.

عَنْ أَبِي الدَّرْدَاءِ، أَنَّ النَّبِيَّ ﷺ قَالَ ‏"مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّالِ‏".‏ رواه مسلم

Abu al-Dardā’ reported that the Messenger of Allah ﷺ said: “Whoever memorizes the first ten verses from surat al-Kahf (The Cave) will be protected from the Dajjāl.” (Sahih Muslim 809) https://sunnah.com/virtues:32

4- Read Chapter Al-Kahf every Friday.

وَعَنْ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ ﷺ قَالَ: «من قَرَأَ سُورَة الْكَهْف فِي يَوْم الْجُمُعَة أَضَاء لَهُ النُّور مَا بَيْنَ الْجُمْعَتَيْنِ». رَوَاهُ الْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِير. حَسَنٍ (الألباني)

Abū Sa'id reported the Prophet as saying, “If anyone recites surat al-Kahf (Quran: 18) on Friday, light will shine brightly for him till the next Friday.” (Baihaqī transmitted it in [Kitāb] al-Da‘awāt al-kabir.) https://sunnah.com/mishkat:2175

...To be continued

4a: Impact of the Quran

4b: How Do We Behave toward the Quran?

How Do We Behave toward the Quran?

Based upon the discussion of the Quran in the previous chapter and its significance in our lives, we should truly thank Allah (ﷻ) for revealing it to us as a guide to the right path. To truly appreciate the Quran as the best blessing from Allah (ﷺ), we should do the following:

§ Frequently read or recite the Quran to listen to Allah (ﷻ) speaking to us.

§ Memorize by heart a part of, or the entire, Quran.

§ Understand and contemplate the verses of the Quran based on authentic narrations and scholars.

§ Implement Quranic teachings in our daily actions and activities.

In the following sections, I will walk through the above points of how to deal with the Quran in order for it to animate and inform our lives.

Frequently Read or Recite the Quran

Our interaction with Quranic recitation should be a daily endeavor. If possible, recite one thirtieth (juz or part) of the Quran per day, which will enable you to complete its recitation in one month. The most important thing is to have a daily interaction with the Quran, no matter how much of it you recite. This aligns with the recommendation of the Prophet (ﷺ) in the following narration. The best deed that Allah (ﷻ) likes is the frequent one, even if it is little.

وَعَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: «أَحَبُّ الأَعْمَالِ إِلَى اللَّهِ أَدْوَمُهَا وَإِنْ قَلَّ». مُتَّفَقٌ عَلَيْهِ (الألباني)

‘A’isha reported God’s Messenger as saying, “The acts most pleasing to God are those which are done most continuously, even if they amount to little.” (Bukhari and Muslim.) https://sunnah.com/mishkat:1242

Recitation of the Quran can be done individually or in groups. Group recitation can be more beneficial in terms of correcting and teaching the rules of recitation, commenting on the verses, encouraging each other to recite, and fostering a good learning environment to contemplate and focus on the Quranic verses. It is recommended to gather family members to perform such a rewarding activity at home, which has immense benefits for all of them as discussed above. The Prophet (ﷺ) recommended such an action in the following narrations:

عَنْ أَبِي هُرَيْرَةَ وَأَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَا: قَالَ رَسُولُ اللَّهِ ﷺ: «لَا يَقْعُدُ قَوْمٌ يَذْكُرُونَ اللَّهَ إِلَّا حَفَّتْهُمُ الْمَلَائِكَةُ وَغَشِيَتْهُمُ الرَّحْمَةُ وَنَزَلَتْ عَلَيْهِمُ السَّكِينَةُ وَذَكَرَهُمُ اللَّهُ فَيْمَنْ عِنْدَهُ» . رَوَاهُ مُسْلِمٌ. صَحِيح (الألباني)

Abu Huraira and Abu Said reported God’s messenger as saying, “People will not sit remembering God without the angels surrounding them, mercy covering them, peace descending on them, and God mentioning them among those who are with Him.” (Muslim transmitted it.) https://sunnah.com/mishkat:2261

عَنْ أَبِي سَعِيدٍ قَالَ: خَرَجَ مُعَاوِيَةُ عَلَى حَلْقَةٍ فِي الْمَسْجِدِ فَقَالَ: مَا أَجْلَسَكُمْ؟ قَالُوا: جَلَسْنَا نَذْكُرُ اللَّهَ قَالَ: آللَّهِ مَا أَجْلَسَكُمْ إِلَّا ذَلِكَ؟ قَالُوا: آللَّهِ مَا أَجْلَسَنَا غَيْرُهُ قَالَ: أما إِنِّي لم أستحلفكم تُهْمَة لكم وَمَا كَانَ أَحَدٌ بِمَنْزِلَتِي مِنْ رَسُولِ اللَّهِ ﷺ أَقَلَّ عَنْهُ حَدِيثًا مِنِّي وَإِنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ عَلَى حَلْقَةٍ مِنْ أَصْحَابِهِ فَقَالَ: «مَا أَجْلَسَكُمْ هَاهُنَا» قَالُوا: جَلَسْنَا نَذْكُرُ اللَّهَ وَنَحْمَدُهُ عَلَى مَا هَدَانَا لِلْإِسْلَامِ وَمَنَّ بِهِ علينا قَالَ: " آالله مَا أجلسكم إِلَّا ذَلِك؟ قَالُوا: آالله مَا أَجْلَسَنَا إِلَّا ذَلِكَ قَالَ: «أَمَا إِنِّي لَمْ أَسْتَحْلِفْكُمْ تُهْمَةً لَكُمْ وَلَكِنَّهُ أَتَانِي جِبْرِيلُ فَأَخْبَرَنِي أَنَّ اللَّهَ عَزَّ وَجَلَّ يُبَاهِي بِكُمُ الْمَلَائِكَة» . رَوَاهُ مُسلم. صَحِيح (الألباني)

Abu Sa'id said that Mu'awiya went out to a circle of believers in the mosque and asked them what had made them sit together. When they replied that they had sat down to remember God, he said, “I adjure you by God, has nothing else made you sit together?” On their reply that there was certainly no other cause he said, “I did not adjure you because I suspected you. No one in my position with relation to God’s messenger has fewer traditions from him than I have; but God’s messenger went out to a circle of his companions and asked them what had made them sit there, and when they replied that they had sat together to remember God and praise Him for guiding them to Islam and bestowing favor on them he said, ‘I adjure you by God, has nothing else made you sit together?’ On their replying that there was certainly no other cause he said, ‘I did not adjure you because I suspected you, but Gabriel came to me and told me God is speaking proudly of you to the angels.’” (Muslim transmitted it.) https://sunnah.com/mishkat:2278

Memorize by Heart a Part of, or the Entire, Quran

Memorizing by heart a part of, or the entire, Quran is an essential activity for believers. It purifies the heart, increases piety and faith, enriches effective use of time, and enlightens the heart, as shown in the following narration:

وعن ابن عباس رضي الله عنهما قال ‏:‏ قال رسول الله ﷺ‏:‏ "‏إِنَّ الَّذِي لَيْسَ فِي جَوْفِهِ شَيْءٌ مِنَ الْقُرْآنِ كَالْبَيْتِ الْخَرِبِ‏"‏‏.‏ ‏‏(‏رواه الترمذي وقال‏:‏ حديث حسن صحيح‏)‏‏‏‏.‏

Ibn `Abbas (May Allah be pleased with them) reported: “The Messenger of Allah (ﷺ) said, ‘He who does not memorize any part of the Quran he is like the ruined house.’” (At-Tirmidhi.) https://sunnah.com/riyadussalihin:1000

Consequently, we should make an intention, and promise Allah (ﷻ), to memorize the entire Quran before death. Consequently, we should do our utmost best to accomplish such an honored activity. If we, with the help of Allah (ﷻ), succeed, we will have a great reward. If not, and we die before accomplishing this goal, we will be resurrected with our good intentions, hoping that Allah (ﷺ) rewards us with the following great rank in Paradise:

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ ﷺ "‏ يُقَالُ لِصَاحِبِ الْقُرْآنِ اقْرَأْ وَارْتَقِ وَرَتِّلْ كَمَا كُنْتَ تُرَتِّلُ فِي الدُّنْيَا فَإِنَّ مَنْزِلَكَ عِنْدَ آخِرِ آيَةٍ تَقْرَؤُهَا ‏"‏ ‏.‏ حسن صحيح (الألباني)

Narrated Abdullah ibn Amr ibn al-Ass: “The Messenger of Allah (ﷺ) said: ‘One who was devoted to the Quran will be told to recite, ascend, and recite carefully as he recited carefully when he was in the world, for he will reach his abode in Paradise when he comes to the last verse he recites.’” (Sunan Abi Dawud 1464, Hasan Sahih (Al-Albani))

https://sunnah.com/abudawud:1464

It is recommended to implement the following best way of memorizing the Quran:

عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمي رحمه الله قَالَ:حَدَّثَنَا مَنْ كَانَ يُقْرِئُنَا مِنْ أَصْحَابِ النَّبِيِّ ﷺ أَنَّهُمْ كَانُوا يَقْتَرِئُونَ مِنْ رَسُولِ اللهِ ﷺ عَشْرَ آيَاتٍ، فَلَا يَأْخُذُونَ فِي الْعَشْرِ الْأُخْرَى حَتَّى يَعْلَمُوا مَا فِي هَذِهِ مِنَ الْعِلْمِ وَالْعَمَلِ، قَالُوا: فَعَلِمْنَا الْعِلْمَ وَالْعَمَلَ.[حسن] - [رواه أحمد] - [مسند أحمد - 23482]

‘Abdur-Rahmān as-Sulami (may Allah have mercy upon him) reported: “Those who used to recite the Quran to us from among the Prophet's companions related to us that they would listen to ten verses from the Prophet (may Allah’s peace and blessings be upon him) and not move to the next ten verses until they learned the knowledge and application contained therein. They said: ‘So, we learned knowledge and application.’” (Hasan hadith; narrated by Ahmad - Musnad Ahmad 23482),

https://hadeethenc.com/ar/browse/hadith/65058

Memorizing the Quran is an invaluable blessing from Allah (ﷻ) that requires constant review and preservation. It is an activity that every one of us must continue upholding until death. It is recommended by the Prophet (ﷺ) in the following narration to continuously preserve our memorization of the Quran:

عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ : «تَعَاهَدُوا الْقُرْآنَ فَوَالَّذِي نَفْسِي بِيَدِهِ لَهْوَ أَشَدُّ تَفَصِّيًا مِنَ الْإِبِلِ فِي عُقُلِهَا» مُتَّفق عَلَيْهِ (الألباني)

Abū Mūsā al-Ash’arī reported God’s messenger as saying, “Keep refreshing your knowledge of the Quran, for I swear by Him in whose hand my soul is that it is more liable to escape than camels which are tethered.” (Bukhārī and Muslim.), https://sunnah.com/mishkat:2187

Here is another recommendation of the Prophet (ﷺ) to refresh our memorization during prayers, particularly the night prayer:

عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ ‏.‏ بِمَعْنَى حَدِيثِ مَالِكٍ وَزَادَ فِي حَدِيثِ مُوسَى بْنِ عُقْبَةَ ‏"‏وَإِذَا قَامَ صَاحِبُ الْقُرْآنِ فَقَرَأَهُ بِاللَّيْلِ وَالنَّهَارِ ذَكَرَهُ وَإِذَا لَمْ يَقُمْ بِهِ نَسِيَهُ‏"‏ رواه مسلم.

This hadith has been narrated by Ibn 'Umar from the Messenger of Allah (ﷺ) but in the hadith transmitted by Musa b. 'Uqba, this addition was made: “When one who had committed the Quran to memory (or who is familiar with it) gets up (for night prayer) and recites it night and day, it remains fresh in his mind, but if he does not get up (for prayer and thus does not recite it) he forgets it.” (Sahih Muslim 789b), https://sunnah.com/muslim:789b

Understand and Contemplate the Quran

A contemplative (or reflective) recitation is a great way to deeply study the Quran and learn the lessons from its verses. This type of worship is powerful and impactful for humans. It is also recommended by Allah (ﷻ), as revealed in the following verse:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)سورة ص

Chapter Saad (29) [This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded. https://quran.com/38/29

Allah (ﷻ) also indicates that people who truly contemplate and reflect upon the Quran will be guided to the right path and vice versa, as revealed in the following verse:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا (24)سورة محمد

Chapter Mohammad (24) Then do they not reflect upon the Quran, or are there locks upon [their] hearts? https://quran.com/47/24

Imam Al-Sadi reported that thoughtful Quranic recitation guides people to the right path, informs them of evil actions, fills their hearts with true belief and trust, directs them to Paradise, and introduces them to Allah (ﷻ) and His attributes. The verse also shows that whoever does not contemplate and reflect upon the Quran, as mentioned by Allah (ﷻ), his/her heart will be locked against the proper understanding of the Quran and Islam. This might lead one to go astray and lose one’s way in this life and, consequently, in the Hereafter.

Deep contemplation is the key to a virtuous understanding of the Quran. This might take a longer time; however, it is more effective and impactful, as explained above. Therefore, the Prophet (ﷺ) stayed a complete night reciting one verse in his prayer to reflect upon it and to benefit his heart and mind, as shown in the following narration:

وَعَنْ أَبِي ذَرٍّ قَالَ: قَامَ رَسُولُ اللَّهِ ﷺ حَتَّى أَصْبَحَ بِآيَةٍ وَالْآيَةُ: (إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإنَّك أَنْت الْعَزِيز الْحَكِيم) رَوَاهُ النَّسَائِيّ وَابْن مَاجَه. صَحِيح (الألباني)

Abu Dharr said that God’s Messenger kept awake during the night till morning reciting one verse, which was, “If Thou punishes them they are Thy servants; and if Thou forgives them Thou art the Mighty, the Wise” (Al-Qur’an; 5:118). (Nasa’i and Ibn Majah transmitted it.) https://sunnah.com/mishkat:1205

Implement Quranic Teachings in Daily Actions and Activities

The main goal of the Quran's revelation is the implementation of its teachings in the lives of human beings. This is clearly stated in the following narration:

وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «مثل الْمُؤمن الَّذِي يقْرَأ الْقُرْآن كَمثل الْأُتْرُجَّةِ رِيحُهَا طِيبٌ وَطَعْمُهَا طَيِّبٌ وَمَثَلُ الْمُؤْمِنِ الَّذِي لَا يقْرَأ الْقُرْآن كَمثل التمرة لَا ريح لَهَا وطعمها حلوومثل الْمُنَافِقِ الَّذِي لَا يَقْرَأُ الْقُرْآنَ كَمَثَلِ الْحَنْظَلَةِ لَيْسَ لَهَا رِيحٌ وَطَعْمُهَا مُرٌّ وَمَثَلُ الْمُنَافِقِ الَّذِي يقْرَأ الْقُرْآن مثل الريحانة رِيحهَا طيب وَطَعْمُهَا مَرٌّ» . مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةٍ: «الْمُؤْمِنُ الَّذِي يَقْرَأُ الْقُرْآنَ وَيَعْمَلُ بِهِ كَالْأُتْرُجَّةِ وَالْمُؤْمِنُ الَّذِي لَا يَقْرَأُ الْقُرْآنَ وَيَعْمَلُ بِهِ كَالتَّمْرَةِ» مُتَّفَقٌ عَلَيْهِ (الألباني)

Abū Mūsa al-Ash'ari reported God’s messenger as saying, “A believer who recites the Quran is like a citron whose fragrance is sweet and whose taste is sweet, a believer who does not recite the Quran is like a date which has no fragrance but has a sweet taste, a hypocrite who does not recite the Quran is like the colocynth which has no fragrance and has a bitter taste, and the hypocrite who recites the Quran is like basil whose fragrance is sweet but whose taste is bitter.” Another version reads, “A believer who recites the Quran and acts according to it is like a citron, and a believer who does not recite the Quran but acts according to it is like a date.” (Bukhārī and Muslim.)

https://sunnah.com/mishkat:2114

On the other hand, the Prophet (ﷺ) also mentioned that the worst person is the one who recites the Quran without implementing its teachings. This shows the necessity of implementing the Quran in our lives so that we please Allah (ﷻ) and the Prophet (ﷺ). It is also essential for a peaceful, advanced, fair, morally strong, and knowledgeable society. The following narration shows such necessity:

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ كَانَ رَسُولُ اللَّهِ ﷺ عَامَ تَبُوكَ يَخْطُبُ النَّاسَ وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَى رَاحِلَتِهِ فَقَالَ ‏"‏أَلاَ أُخْبِرُكُمْ بِخَيْرِ النَّاسِ وَشَرِّ النَّاسِ إِنَّ مِنْ خَيْرِ النَّاسِ رَجُلاً عَمِلَ فِي سَبِيلِ اللَّهِ عَلَى ظَهْرِ فَرَسِهِ أَوْ عَلَى ظَهْرِ بَعِيرِهِ أَوْ عَلَى قَدَمِهِ حَتَّى يَأْتِيَهُ الْمَوْتُ وَإِنَّ مِنْ شَرِّ النَّاسِ رَجُلاً فَاجِرًا يَقْرَأُ كِتَابَ اللَّهِ لاَ يَرْعَوِي إِلَى شَىْءٍ مِنْهُ ‏"‏ ‏.‏ سنن النسائى

It was narrated that Abu Sa'eed Al-Khudri said: “In the year of Tabuk, the Messenger of Allah (ﷺ) addressed the people while leaning against his mount. He said: ‘Shall I not tell you of the best of the people and the worst of the people? Among the best of the people is a man who strives in the cause of Allah (ﷻ) on the back of his horse, or on the back of his camel, or on his own two feet, until death comes to him. And among the worst of the people is an immoral man (fajir) who reads the Book of Allah (ﷻ) but he does not refrain from doing anything bad because of it.’” (Sunan an-Nasa'i 3106, Hasan (Darussalam)) https://sunnah.com/nasai:3106

Implementing Quranic teachings in our lives includes executing all of Allah’s (ﷻ) orders and refraining from all of Allah’s (ﷻ) prohibitions. On the other hand, it also includes adopting righteousness and good morals and disciplining oneself to inculcate forbearance, modesty, and forgiveness. One of the best goals of implementing the Quran is to spread goodness to others and to call them to worship only Allah (ﷻ), the Creator of the universe. This is evident in the following verse:

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (125)سورة النحل

Chapter Al-Nahl (125) Invite to the way of your Lord with wisdom and good instruction and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided. https://quran.com/16/125

Similarly, the following narration urges people to spread knowledge among others so that they might come to believe in Allah (ﷻ):

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بَلِّغُوا عَنِّي وَلَوْ آيَةً وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ» . رَوَاهُ البُخَارِيّ. صَحِيح (الألباني)

‘Abdallah b. ‘Amr reported God’s messenger as saying, “Pass on information from me, even if it is only a verse of the Quran; and relate traditions from the Bani Israel, for there is no restriction; but let him who deliberately lies against me come to his abode in hell.” (Bukhari transmitted it.) https://sunnah.com/mishkat:198

Recommendations and Tips to Ease the Memorization of the Quran

You can benefit from the following tips in memorizing the Quran:

1- Frequently renew your firm intention to complete the memorization of the Quran.

2- Always make a supplication to Allah (ﷻ) to ease the task of memorization for you.

3- Reduce the number of sins and shortcomings. Always ask Allah (ﷻ) for forgiveness of sins and shortcomings.

4- Read the biography of the previous Quran memorizers and their strong zeal in understanding, memorizing, and implementing the Quran in their lives.

5- Always read about the benefits of memorizing the Quran so that you always refresh your motives in your heart and mind.

6- Select a good location in the house or mosque that has few distractions and offers peace of mind.

7- It is better to have ablution during the period of memorization.

8- Try to find a friend or family member with whom you can memorize the Quran and review it.

9- Do your best to memorize with the help of a good reciter in person or online (websites, WhatsApp groups, etc.).

10- Use one printing of the Quran, and do not change it wherever you go. This helps your photographic memory to locate verses.

11- Recite the Quran slowly in order to think about the verses.

12- Read the interpretation of the verses and the meaning of the words before memorization because this helps in establishing a good foundation for memorization.

13- Refresh your memorization during your free time (walking from one building to the other, driving, riding a bus, train, or plane, etc.).

14- Memorize a reasonable number of verses that you can recite continuously. Start with one verse per day so that you get used to having a close relationship with the Quran daily.

15- Set up a specific time to memorize without stopping or interrupting such a time.

16- Set up a day for reviewing and refreshing your memorization. Increase this time period if you need to.

17- When you complete one chapter, try to review it several times to strengthen your memorization. There is a good rule of 1 hour, 1 day, 1 week, 1 month where you review the chapter after 1 hour, then 1 day, then 1 week, then 1 month. If your review is correct, then you have memorized the chapter. Continue monthly review afterward.

18- You should memorize and review concurrently because memorization without revision will not help you retrieve the earlier verses when you complete the Quran. You will feel disappointed when you are trying to review a chapter after a year or so. You will feel as if it was not memorized before. The golden rule is to review the memorized verses every week; if not, then monthly. More than that, you will need to re-memorize.

19- If you complete the memorization of the entire Quran, you should review it at least every month or every two months at the most. Otherwise, you will struggle with your memorization for a longer period of time.

20- Always listen to professional reciters to help you pronounce the different letters and words. This is also very helpful in memorization and review.

21- Identify and study the difference between similar verses and their locations in the different chapters.

22- Always refresh your memorized verses during prayers.

23- Try to connect the different chapters and use the interpretative themes of chapters to help you with memorization.

24- Finally, eat healthy food to sharpen your memory.

25- The Quran memorization is a lifetime project. Please take it seriously with great zeal, and Allah (ﷻ) will recompense you with sound memorization and massive good deeds.

4c: Characters of Education through the Quran

Overview

It is essential to highlight and study the different characteristics of the education system of the Quran so that we are assured it is the best way forward. This brief explanation will show the superiority of Quranic education over other systems and ideologies that exist on Earth right now. In the following sections, I will walk you through a few characteristics that typify the education approach of the Quran, as shown in Figure 2. These include, but are not limited to, being divine, comprehensive, moderate, balanced, practical, flexible, gradual, positive, easy, and clear.

Figure 2: Characteristics of the Quranic Approach to Education

Divine Source and Purpose

Allah (ﷻ) is the Creator of the universe, including human beings. He (ﷻ) knows full well His human creation, what is good, bad, helpful, harmful, and healthy (both physical and spiritual) for humans. He (ﷻ) is the only one able to devise the laws and rules that successfully manage the affairs of His (ﷻ) human creation. All other systems that do not rely on Him (ﷻ) are useless and harmful, although at first glance they might show apparent success.

The Quran was revealed to us by Allah (ﷻ) through the Prophet (ﷺ), therefore, the source of education in the Quran must necessarily be divine, error-free, flexible, good for all beings at all times until the Day of Judgement, applicable to all human beings, and guarantee successful results. It is a very flexible system because it provides the main boundaries of relationships among people but leaves room for humans to innovate and excel within these boundaries that guarantee justice and preserve and respect the rights of others.

The Quran, therefore, urges humans to advance in all matters related to this life. This was quite evident when Muslims opened up areas and lands for worshipping Allah (ﷻ); the light of guidance and knowledge covered these locations because people residing there followed the divine system devised by the Creator. Conversely, a miserable life is the alternative when we distance ourselves from the divine system, as it is clear in many Muslim countries worldwide right now. They distanced themselves from the system devised by Allah (ﷻ), which resulted in corrupt systems of governance, as revealed in the following verse:

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ (41) سورة الروم

Chapter Al-Room (41) Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness]. https://quran.com/30/41

If we looked at the world before the Quran was revealed, we would find that the situation was very terrifying and wretched in terms of rampant unethical behavior, oppression, slavery, idol worship, disrespect for laws and rules, injustice in all aspects of life, tribalism, divisions within countries and societies, wars everywhere, less knowledge, regressive systems, ignorance, and the like. Once societies started implementing the Quranic system, things changed drastically for the better in a very short period. Within a few years, Muslim society became one of the most perfect societies in history. The societal characteristics included justice, knowledge, good ethics, and exemplary morals, all of which fostered unity, a strong and advanced system of governance, peace, the rule of law, and the like. This great societal change resulted from applying the divine system specified in the Quran and the practices of the Prophet (ﷺ). This system has defeated all existing man-made systems and ideologies worldwide since the revelation of the Quran.

Notably, Muslim countries were the First world when they applied the divine system outlined in the Quran. Many of them neglected the implementation of the Quran, and so they regressed and are now considered the Third World and are at the bottom of the list of developing countries. This miserable outcome has been indicated in many verses of the Quran and narrations of the Prophet (ﷺ), as revealed in the following:

وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ (124)سورة طه

Chapter Taha (124) And whoever turns away from My remembrance—indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind. https://quran.com/20/124

Imam Al-Sadi, in his interpretation of the above verse, indicated that whoever neglects the Quran, that is, the book of Allah (ﷻ), is guaranteed to have a very hard and depressed life and a miserable ending on the Day of Judgement. Similar concepts are also mentioned in the following narrations:

وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ‏"‏ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ‏"‏ ‏.‏موطأ مالك.

Yahya related to me from Malik that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, “I have left two matters with you. As long as you hold to them, you will not go the wrong way. They are the Book of Allah and the Sunna of His Prophet.” https://sunnah.com/malik/46/3

The comprehensiveness of the Education System of the Quran

The approach to education established in the Quran represents a comprehensive system that covers all related matters for human beings in this life and the Hereafter, which include private and public matters, the relationships among people in society, and the relationships with other societies. It also covers all aspects of life: spiritual, materialistic, religious, ethical, economic, political, and the like. The Quran has sets of rules in all the above aspects by which the affairs of human beings’ lives on all fronts are regulated. For example, the following verse reveals the explanation of the above concept:

….. ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ…….. (3) سورة المائدة

Chapter Al-Maidah (3) …This day, I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion....

https://quran.com/5/3

Imam Al-Sadi said, “The above verse shows the complete and comprehensive coverage of the Islamic religion that includes all rules of Islam, whether they are apparent or hidden, basic or branch matters, etc.” Imam Ibn Katheer also said, “Allah (ﷻ) informed us in this verse that He (ﷻ) completed the religion for us so that we do not need any other modifications or any other systems.” Therefore, Allah (ﷻ) confirms that the Quran is complete and does not have any missing items.

Moderate and Balanced Education System in the Quran

Allah (ﷻ) designed a moderate and balanced education system in the Quran and asked all humans to be sensible and balanced in their affairs. Otherwise, the lives of human beings will be unstable, unproductive, unjoyful, ineffective, and harmful. For a human being, therefore, a good education system should target the heart, mind, spirit, body, and soul in a balanced way without any bias toward any one of them. People who mistakenly emphasize the heart at the expense of other aspects will increase ignorance and harmful religious innovations. Others who stress only the minds or bodies and neglect the heart, spirit, and soul will produce dry personalities with harsh senses that will make a religion mechanistic. Therefore, balancing all the above is the most effective way of life that satisfies human beings and their Creator. This is mentioned in several verses of the Quran, as follows:

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ (31) سورة الأعراف

Chapter Al-Araf (31) O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess. https://quran.com/7/31

In this verse, Allah (ﷻ) is asking human beings not to be excessive in their consumption of food and drink because He (ﷻ) dislikes those who are unbalanced or who are committing unbalanced acts. Imam Al-Bukhari mentioned a quote from Ibn Abbas to confirm the above concept of being balanced as follows:

وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: كُلْ مَا شِئْتَ وَالْبَسْ مَا شِئْتَ مَا أَخْطَأَتْكَ اثْنَتَانِ: سَرَفٌ وَمَخِيلَةٌ. رَوَاهُ الْبُخَارِيُّ فِي تَرْجَمَة بَاب. صَحِيحٌ (الألباني)

Ibn ‘Abbas said: “Eat what you like and wear what you like as long as two things miss you: prodigality and pride.” (Bukhari transmitted it in a chapter heading.)

https://sunnah.com/mishkat:4380

In the following verse, Prophet Moses recommended to Qaroon that he balanced his spending of his wealth on the good things for Allah’s sake. This is to ensure his reward in the Hereafter in return for his actions in this life. He also recommended Qaroon not forget to enjoy his life in terms of lawful food, drink, clothing, shelter, marriage, etc. Imam Ibn Katheer continued explaining that human beings are responsible for giving each of the following their rights: Allah in terms of worship, family in terms of caretaking, soul in terms of guiding it correctly, visitors in terms of hosting them, relatives in terms of helping them, etc. In conclusion, human beings should balance their focus on the Hereafter with their relation to others in this life.

وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا ۖ وَأَحْسِن كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ (77) سورة القصص

Chapter Al-Qasas (77) But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.

https://quran.com/28/77

The following verse also shows the balance in spending. Imam Ibn Katheer said, “Allah (ﷻ) ordered His servants to be thrifty in their living and not to be greedy in terms of money, time, effort, etc. Also, do not be foolish, prodigal, or reckless, where you spend all your wealth, time, and effort on useless matters without any wisdom. If you are greedy or foolish, no one will like you or even want to deal with you. Therefore, Allah (ﷻ) is advising us to be balanced, as follows:

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا (29) سورة الاسراء

Chapter Al-Isaa (29) And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent. https://quran.com/17/29

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا (67) سورة الفرقان

Chapter Al-Furqan (67) And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate. https://quran.com/25/67

The Quranic Education System is Practical and Flexible

The Quranic education system is very practical and flexible as it considers the differences among people in terms of nature, character, preferences, capabilities, abilities, attitudes, etc. For example, a sick person who is unable to stand is not required to stand while praying or fast if he is required to eat or drink frequently to maintain his health. A poor person who is unable to perform pilgrimage due to his/her economic situation is not required to do such worship until he/she is capable of doing it. Therefore, the main role is that Allah (ﷻ) will not hold us accountable for things that are above our abilities and capabilities. This concept is made clearer in the following verse:

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (286) سورة البقرة

Chapter Al-Baqarah (286) Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people." https://quran.com/2/286

Imam Ibn Katheer said, “Allah (ﷻ) does not ask people things that are beyond their capabilities. This represents Almighty’s kindness to His creation, His compassion for them, and His benevolence toward them. He (ﷻ) also guides and teaches them to supplicate to Him (ﷻ) to forgive their sins due to forgetting or erring and not to burden them with that which they cannot bear.” A similar concept is confirmed in the following narration that Allah (ﷻ) pardons His servants for the things that are forgotten, erred, and those actions which are imposed on them.

عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "إنَّ اللَّهَ تَجَاوَزَ لِي عَنْ أُمَّتِي الْخَطَأَ وَالنِّسْيَانَ وَمَا اسْتُكْرِهُوا عَلَيْهِ" . حَدِيثٌ حَسَنٌ، رَوَاهُ ابْنُ مَاجَهْ [رقم:2045]، وَالْبَيْهَقِيّ ["السنن" 7 ].

On the authority of Ibn Abbas (may Allah be pleased with him), the Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily Allah has pardoned [or been lenient with] my ummah: for their mistakes, for their forgetfulness, and for that which they have been forced to do under duress.” (A hasan hadeeth related by Ibn Majah, al-Bayhaqee and others.) https://sunnah.com/nawawi40:39

As support for the above arguments, the following verse confirms that Allah (ﷻ) will never hold human beings accountable for matters beyond their control in terms of money, time, effort, strength, etc.

لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّهُ ۚ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا (7) سورة الطلاق

Chapter Al-Talaq (7) Let a man of wealth spend from his wealth, and he whose provision is restricted—let him spend from what Allah has given him. Allah does not charge a soul except [according to] what He has given it. Allah will bring about, after hardship, ease.

https://quran.com/65/7

The Quranic Education System is Easy and Clear

For people to understand and implement the Quranic education system, it should be easy and clear; otherwise, it would be unjust to be held accountable for something that is ambiguous or beyond our abilities. All reported orders and prohibited things are very clear in the Quran, without any confusion or lack of clarity. In other words, all the lawful and unlawful issues are quite clear and free of falsehood. This concept is clearly stated in the following verses of Chapter Al-Maidah:

يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَن كَثِيرٍ ۚ قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ (15) يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (16) سورة المائدة

Chapter Al-Maidah (15) O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book. (16) By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path. https://quran.com/5/15-16

Imam Al-Sadi said, “The Quran was revealed to the Prophet (ﷺ) to clarify all that was hidden from the previously revealed books. The Quran is the clear light in the darkness of ignorance and disbelief. It contains all that is needed by human beings in matters related to this life and the Hereafter. This includes clear knowledge of Allah (ﷻ), His names, attributes, and actions, as well as His clear lawful and unlawful matters.”

It is also obvious from the above verse, 286 in Chapter Al-Baqarah, that the Quranic education system is easy and convenient for humans to implement. The Quranic concepts and teachings are easy to learn and follow because they always match the abilities of humans at all times. This easiness was clear in the following verse as well:

يُرِيدُ اللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ الْإِنسَانُ ضَعِيفًا (28) سورة النساء

Chapter Al-Nisaa (28) And Allah wants to lighten for you [your difficulties]; and mankind was created weak.

https://quran.com/4/28

Imam Al-Sadi said, “Allah (ﷻ) wants to ease all matters for you, including all the lawful and unlawful things, because of His complete mercy, His comprehensive benevolence, and His knowledge and wisdom of human weakness in body, will, motivation, faith, and patience. Therefore, Allah (ﷻ) eases for human beings all their weaknesses and what they cannot bear in terms of faith, patience, and strength.”

Gradual and Positive Education System of the Quran

Quranic education (Tarbiyah) is a continuous and gradual process in which human beings' behavior advances from one position to the other in terms of good practices. Therefore, it is not a sudden change in human behavior but a gradual improvement until achieving the established education goals. The Quran has many examples of gradual improvement and true education. The obvious example is the creation of the universe, which took Allah (ﷻ) six days to create. Allah (ﷻ) can create the universe at once with just one word, “be,” and it will come into existence. However, He (ﷻ) teaches us to gradually change things to effectively achieve our goals.

Quranic education was also gradually implemented by the Prophet (ﷺ) in different phases of calling people to Islam in Makkah as opposed to Madinah. In Makkah, he (ﷺ) invited people to believe in Allah (ﷻ) as the Creator and Lord of the universe, the only God worthy to be worshipped. The Prophet (ﷺ) started with faith and advanced to the lawful and unlawful rules and worship activities in Madinah only after ensuring the companions were true believers in tawheed (the oneness of Allah (ﷻ)).

The prohibition of wine was also introduced in a gradual approach. At that time, people were addicted to wine; therefore, the sudden prohibition of it would not have been effective and practical. The Quran began by showing the harm of wine, then advising Muslims not to approach the prayer while they were drunk. Afterward, wine was prohibited in Madinah, thirteen years after the advent of Islam in Makkah. This was a gradual prohibition to guarantee effective application, submission, and compliance.

Other examples include the creation of human beings, animals, plants, and others in different phases of development. The following verse explains the stages of human and plant creation:

يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي رَيْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا ۚ وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ (5) سورة الحج

Chapter Al-Hajj (5) O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed—that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.

https://quran.com/22/5

The following verse also shows the gradual advancement of disbelievers to their destruction:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ (182) سورة الأعراف

Chapter Al-Araf (182) But those who deny Our signs—We will progressively lead them [to destruction] from where they do not know. https://quran.com/7/182

We conclude, therefore, that gradual change is a universal law that should be respected for us to be able to accomplish the established education goals and that it is natural for human beings to grow in gradual steps, from introduction and knowledge to discussion and rationalization, and from practice and implementation to motivation to change one’s behavior.

One of the characteristics of the Quranic education approach is being positive, practical, and effective. The Quran always integrates belief and the implementation of such belief in practice. Therefore, one cannot be considered a true believer until his/her actions embody such a belief. Accordingly, positiveness and effectiveness indicate that a human being should acquire Quranic knowledge, practice it, and then transfer it to others. A true believer is one who is positive for his/her own benefit by acquiring knowledge and then implementing it. He/she will be positive toward society by transferring his/her knowledge to others. The above arguments and concepts are supported by the following verses:

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ (97) سورة النحل

Chapter Al-Nahl (97) Whoever does righteousness, whether male or female, while he is a believer—We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do. https://quran.com/16/97

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ (82) سورة الأنعام

Chapter Al-Anaam (82) They who believe and do not mix their belief with injustice—those will have security, and they are [rightly] guided. https://quran.com/6/82

Imam Ibn Katheer said, “The conditions of accepting any activity comprise being a good activity that follows Islamic traditions and the person who sincerely performs the activity is a believer.” Therefore, knowledge, its implementation, and its transfer to others should be integrated for the success of an activity. On the contrary, the following verses show how Allah (ﷻ) dislikes actions that do not conform to human knowledge:

يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ (2) كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ (3) سورة الصف

Chapter Al-Saff (2) O you who have believed, why do you say what you do not do? (3) Great is hatred in the sight of Allah that you say what you do not do.

https://quran.com/61/2-3

In the following verse, Allah (ﷻ) reveals that He (ﷻ) likes the reformers who practice their knowledge and invite others to the right path. Therefore, the Quran teaches us to be good to ourselves and to invite others to the goodness that we practice.

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ (117) سورة هود

Chapter Hud (117) And your Lord would not have destroyed the cities unjustly while their people were reformers. https://quran.com/11/117

Recommendation

It is recommended to study the following verses and read their interpretation from an authentic book, such as Ibn Katheer, Al-Tabari, or Al-Sadi. Furthermore, examine the lessons learned from the discussion of Prophet Ibrahim (ﷺ) with his father/uncle. Try to check the following educational aspects: motivations, incentives, knowledge/facts, engaging questions, mercy, patience, consequences (rewards/punishments), emotions of the educator, and the use of various educational techniques.

Link for the five large interpretation books:

https://quran.ksu.edu.sa/tafseer/saadi/sura19-aya41.html

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا (41) إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا (42) يَا أَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِرَاطًا سَوِيًّا (43) يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ ۖ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا (44) يَا أَبَتِ إِنِّي أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا (45) قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ ۖ وَاهْجُرْنِي مَلِيًّا (46) قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا (47)سورة مريم

Chapter Mariyam (41) And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet. (42) [Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all? (43) O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.

(44) O my father, do not worship Satan. Indeed, Satan has ever been, to the Most Merciful, disobedient. (45) O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire]." (46) [His father] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me for a prolonged time." (47) [Abraham] said, "Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me. https://quran.com/19/41-47

4d: Targets of Quran Education for Human Beings and Their Impacts

Overview

The Quran targets, in its education paradigm, the soul, the heart, and the mind of human beings. It speaks to the heart and mind and presents the different types of souls so that we pay attention to the importance of our souls. Allah (ﷻ) transmitted through the Quran the conceptual framework for education that is paramount to the proper growth and development of human beings whom He (ﷻ) created. This framework includes purification, guidance, and knowledge as the main attributes. In this chapter, I will walk you through a brief explanation of the different attributes and targets. More details will be discussed in future chapters.

How Does the Quran Educate Humans?

The behavior of human beings results from the motivation generated by emotions in the heart and mind. There are several theories of the relationship between the heart and mind in human behavior. One of these theories posits that human behavior is typically impacted by a concept that is appealing to the mind and is accepted by, or is satisfying to, the heart. When the human mind likes a concept with the heart's acceptance or satisfaction, the body parts automatically follow the heart and excel in actuating the concept. The other theories will be discussed in a subsequent chapter.

We understand from the Quran and authentic Ahadith (narrations) of the Prophet (ﷺ) that the heart rules the body. For example, if you feel that your child is not studying hard enough for an exam, which is evident from his/her irresponsible actions, your mind is convinced to take remedial action, that is, by motivating him/her with a vacation in Turkey, for example, if he/she achieves a good grade. This emotion or feeling of anticipation motivates your heart to start pre-planning for the trip and collecting information. Your heart, consequently, will order your body parts to look at the tickets online and the accommodation expenses in Istanbul and other attractive cities in Turkey. Hence, you will start talking to your child about the potential reward for high exam marks.

It is, therefore, apparent when the mind likes the idea and then convinces the heart to take the action that will be performed by the body. On the other hand, when your child receives your promise of a trip to Turkey, his/her mind will reflect upon whether it is appealing or not. If yes, this will generate emotion and a tendency to act upon the information received. If the emotion is enough to motivate his/her heart to take decisive and fast action, then he/she will study hard to achieve good grades. If the reward is not attractive enough to generate strong motivation, then his/her action will not be as strong. At this moment, you will have to look for another incentive or reward to stimulate his/her motivation to act and behave positively. This is evident in the following narration:

وَعَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «…… أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُله أَلا وَهِي الْقلب» مُتَّفق عَلَيْهِ (الألباني)

An-Nu'man b. Bashir reported God's Messenger as saying, “… In the body, there is a piece of flesh, and the whole body is sound if it is sound, but the whole body is corrupt if it is corrupt. It is the heart.” (Bukhari and Muslim.)

https://sunnah.com/mishkat:2762

It is apparent from the above narration that the heart is responsible for the actions of the body parts, including the brain. Thus, there are two powers that fight to control the heart: faith (good thoughts based on revelations and communal practices) and desires (evil thoughts from the soul and the devil). Faith is the agreement of the heart with the facts transmitted by the mind; hence, it generates the emotion and motivation to act. However, desires are the tendency of our senses toward the partialities of our souls. If the desires defeat faith, they control the heart, which becomes spoiled, and vice versa. Therefore, the required education for us is to support and sustain faith in the heart so that it defeats the desires and controls the heart in a positive way. The paramount role of the Quran, then, is to guide and strengthen our faith in Allah (ﷻ) and, consequently, assist the heart to always be sound.

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ (57) سورة يوسف

Chapter Yusuf (57) O mankind, there has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers. https://quran.com/10/57

Imam Al-Sadi said, “Allah (ﷻ) revealed the Quran to advise and alert humans to the bad actions/manners and to cure the heart of the diseases that result from following the desires.” The discussions, stories, and arguments of the Quran talk to the mind, and its advice awakens the hearts and emotions of believers and even disbelievers! This generates motivation and increases the longing for faith that enlightens the heart after convincing the mind. Next, I will explain how the Quran speaks to the heart and mind.

The Quran Speaks to the Mind

There are many stories in the Quran that speak to the mind by rationalizing the answers to the questions of believers and disbelievers. These mindful questions cover the creation of the universe, the Creator, the Lord or God, creed, sustenance, resurrection, rewards, punishments, life, the Hereafter, purpose of life, life in the grave, and the like. For example, the story of Prophet Ibrahim (ﷺ) dealing with his people was an excellent example of the mindful argument about the Creator who is solely worthy of being worshiped. The entire story is mentioned in the following verses:

فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ (76) فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ (77) فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ (78)سورة الأنعام

Chapter Al-Anaam (76) So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear." (77) And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." (78) And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah.

https://quran.com/6/76-78

Imam Al-Sadi, in his interpretation of the above verses, said that Prophet Ibrahim (ﷺ), during his argument with his people about the Creator, saw a star and started his argument. He talked to his people for the sake of argument: if you consider this star as your God, he is supposed to be always available to sustain, support, and look after you. He is not supposed to be absent at any time. Hence, Prophet Ibrahim (ﷺ) said when the star disappeared, God was not supposed to disappear. This was absolutely not God. When he saw the moon rising, he said this might be God for you. Let us see if it is worthy to be recognized as a God. Then, when it set, he said God could not disappear and leave his servants without care and sustenance. This form of succinct argumentation targeted the minds of the disbelievers to stimulate their thinking on how God should be regarded. Carrying the argument further, when another big star rose, that was the sun, he said, if your argument was correct, then the sun should be your God; it was larger. Let us see if this might be God. Unfortunately, the sun also set; therefore, it couldn’t be God and not worthy of being worshipped. At this moment, he was able to prove to his people that stars could not be God, as they appear and disappear sometimes. They should then think of a different God, one who should always be available to care for His servants. This argument, like many others mentioned in the Quran, targeted the minds of people to think and select the God who was worthy to be worshipped. Numerous other arguments that targeted the minds to prove other matters, such as the creation of humans and the universe, the Day of Judgement, Paradise, the Hellfire, and the like, are mentioned in the Quran in many locations. They will be explored in detail in another chapter.

The Quran Speaks to the Heart

The Quran also speaks to the heart of human beings on many fronts: faith, sincerity toward, submission to, gratitude to, reliance on, fear of, and piety to Allah (ﷻ). For example, Allah (ﷻ) orders the believers through the Quran to worship Him (ﷻ) sincerely with complete submission of the heart without any association, as revealed in the following verses:

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ (11) وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ (12) قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ (13) قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِي (14) فَاعْبُدُوا مَا شِئْتُم مِّن دُونِهِ ۗ قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ (15)سورة الزمر

Chapter Al-Zummar (11) Say, [O Muhammad], "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion. (12) And I have been commanded to be the first [among you] of the Muslims." (13) Say, "Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day." (14) Say, "Allah [alone] do I worship, sincere to Him in my religion, (15) So worship what you will besides Him." Say, "Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the manifest loss." https://quran.com/39/11-15

Sincerity is the representative, and secret, of faith. There is no faith without sincerity, and vice versa. Faith increases with the acts of worship and decreases with sins, as explained in the following verse:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ (5)سورة البينة

Chapter Al-Bayinnah (5) And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion. https://quran.com/98/5

In defining the believers, the Quran explains that they are fearful of Allah (ﷻ) when remembering Him (ﷻ). Their faith is increased when they hear His (ﷻ) words recited in the Quran. This is evident in the following verse:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (2)سورة الأنفال

Chapter Al-Anfal (2) The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely— https://quran.com/8/2

Imam Al-Sadi said, “Whoever is less obedient to Allah (ﷻ) and His Prophet (ﷺ) is due to his faithlessness and vice versa. The vast sign of fear from Allah (ﷻ) is keeping yourself far from sins.” He added, “The believers increase their faith when they deeply contemplate within their hearts the verses of the Quran represented by learning new knowledge, remembering old information, increasing their motivation to perform good deeds, fearing punishment, or desiring to gain Paradise. All these are increasing their faith.”

This is how the Quran speaks to the hearts of human beings. All the verses, advice, and recommendations of the Quran generate the psychological emotions that guide human beings to be patient in all matters, whether good or bad. These emotions train human beings to be thankful when gaining benefits, patient during calamities, dependent on Allah (ﷻ) in all actions, and continuously watching their actions to please Allah (ﷻ). With all the above, humans can accomplish their servitude to Allah (ﷻ). More details will be explored in another chapter on how the Quran speaks to the heart.

The Quran Speaks to the Soul

The Quran classified the soul into three main types: enjoying evil, reproaching, and reassuring souls. The soul that enjoys evil is the one that always advises human beings to perform evil actions and follow their desires. This is clearly stated in the following verse:

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ (53) سورة يوسف

Chapter Yusuf (53) And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful." https://quran.com/12/53

The reproaching soul is the one that always regrets any evil action or shortcomings that human beings commit. So, when a believer commits a sin or a shortcoming, his/her soul starts to rebuke him/her for what he/she has done. Hence, he/she will repent and continue to do good until he/she commits another sin, then it starts over again, and so on. The Quran describes this type of soul in the following verse:

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (2)سورة القيامة

Chapter Al-Qiyamah (2) And I swear by the reproaching soul [to the certainty of resurrection]. https://quran.com/75/2

Imam Al-Sadi and Al-Baghawi said that the reassured soul, which is the best type, is the one that believes in Allah (ﷻ) and His messengers. It is in the state of quietness and calmness due to his/her well-established love of Allah (ﷻ), true belief in Him (ﷻ), complete submission to Him (ﷻ), and complete acceptance of His (ﷻ) destiny. It is described in the following verse:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (27)سورة الفجر

Chapter Al-Fajr (27) [To the righteous it will be said], "O reassured soul, https://quran.com/89/27

Allah (ﷻ) created the souls to be proportioned, balanced, upright, and in the right nature. He (ﷻ) purifies the soul and inspires it to select which direction to follow, that is, wickedness or righteousness. If human beings select the right way, he/she succeeds, and vice versa. This is clearly stated in the following verses:

وَنَفْسٍ وَمَا سَوَّاهَا (7) فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (8) قَدْ أَفْلَحَ مَن زَكَّاهَا (9) وَقَدْ خَابَ مَن دَسَّاهَا (10)سورة الشمس

Chapter Al-Shams (7) And [by] the soul and He who proportioned it (8) And inspired it [with discernment of] its wickedness and its righteousness, (9) He has succeeded who purifies it, (10) And he has failed who instills it [with corruption]. https://quran.com/91/7-10

The Quran continues to speak about the types of believers’ souls categorized into (1) wrongs himself, (2) moderate, and (3) foremost in good deeds. Imam Al-Sadi said, “The soul of the person who wrongs himself usually commits sins, excluding disbelief. The moderate soul is the one that performs obligatory worship and avoids that which is prohibited. However, the leading soul is the one that performs the obligatory worship as well as the voluntary supplemental worship and avoids that which is prohibited and non-preferable. All the above are described in the following verse:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ (32)سورة فاطر

Chapter Fatir (32) Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what the great bounty is. https://quran.com/35/32

The Quran, therefore, puts much emphasis on the different types of souls so that we can select for ourselves the kind that we like or deal with our own type of soul so that we please Allah (ﷻ) and work hard to train our soul to be better. It also inspires us to change the practices of our souls to be like the reassured soul that is always foremost in performing good deeds. More details about the Quran and human souls will be covered in another chapter.

Concept of Education (Tarbiyah) in the Quran

Based upon the above discussion, education (tarbiyah) in the Quran is reflected using three main attributes: purification, knowledge, and guidance. Purification represents the spiritual type of education that deals with the soul. Knowledge, integrated with implementation or practices, reflects the scientific and religious aspect that deals with the mind. Guidance is the aspect that deals with the heart. Below are the representative verses that reveal the above three attributes:

Purification (Cleansing the Soul):

The verse below includes a comprehensive description of all three attributes. But first, Imam Al-Sadi said, “Allah (ﷻ) has sent the Prophet (ﷺ) to perform the following:

1- Assist in saving people from being astray and consequently punished on the Day of Judgment. This represents guidance as an attribute of education.

2- Assist in purifying people from disbelief, sins, and unethical/evil acts. This represents purification as an attribute of education.

3- Assist in teaching people the Quran, literacy, universal signs, general knowledge, sciences, and wisdom (the Prophet’s tradition). This represents knowledge integrated with implementation or practices as an education attribute.”

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ (164)سورة الأنعام

Chapter Al-Imran (164) Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error. https://quran.com/3/164

Knowledge (Acquiring the Required Knowledge for Life and for Matters of the Hereafter):

In addition to the above verse and many others in the Quran, the following verses are the first revelation and the most known verses that promote knowledge. Imam Al-Sadi said, “Allah (ﷻ) has created human beings knowing nothing at birth and given them various senses, which are sight, hearing, and hearts, to be able to learn and advance in knowledge with time. He (ﷻ) has facilitated human beings to learn the Quran, wisdom (i.e., Sunnah), sciences, etc.”

It should be noted that knowledge without implementing it in real life is not what we mean in this discussion. When we mention knowledge, it means knowledge integrated with implementation or practices. Therefore, Allah (ﷻ) always mentions the people who believe and do good deeds. If you believe and do not perform good deeds, your belief will not be accepted by Allah (ﷻ), nor will you be rewarded, and vice versa. Accordingly, knowledge will not have any impact on individuals or societies without any implementation of such knowledge in the lives of people, if applicable.

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (1) خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ (2) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (3) الَّذِي عَلَّمَ بِالْقَلَمِ (4) عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (5)سورة العلق

Chapter Al-Alaq (1) Recite in the name of your Lord who created— (2) Created man from a clinging substance. (3) Recite, and your Lord is the most Generous— (4) Who taught by the pen— (5) Taught man that which he knew not.

https://quran.com/96/1-5

Guidance (Cleansing the Heart):

Allah (ﷻ) has clearly stated that the Quran is revealed as guidance to human beings. For example, in the following verse, we pray to Allah (ﷻ) to guide us to the right path.

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (6)سورة الفاتحة

Chapter Al-Fatihah (6) Guide us to the straight path— https://quran.com/1/6

Imam Al-Sadi said, “In the above verse, we ask Allah (ﷻ) to guide us to the right path, which leads to Him (ﷻ), to Paradise, to know the right and to practice it.” The guidance is quite evident in the story of the Pharaoh’s believer, as indicated in the following verse:

وَقَالَ الَّذِي آمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ (38)سورة غافر

Chapter Ghafir (38) And he who believed said, "O my people, follow me, I will guide you to the way of right conduct. https://quran.com/40/38

Imam Al-Tabari said, “The believer of Pharaoh advised his people to follow him in his opinion so that they could be guided to the right path.” In another verse, Allah (ﷻ) explained that the Quran is the best means of guidance for humans to achieve the best and follow the right path in this life.

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا (9)سورة الاسراء

Chapter Al-Isra’ (9) Indeed, this Quran guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward. https://quran.com/17/9

Integrated Education Attributes of the Quran

The conceptual education framework of the Quran integrates the three attributes of purification, guidance, and knowledge, as shown in Figure 1 below. The Quran interacts with the human soul by purification, the heart by guidance, and the mind by knowledge. All the above attributes collectively impact humans' behavior and actions. Therefore, we can consider human behavior as a result of his/her motivation based on emotions that are generated from the heart and soul and are led by knowledge in the mind. Therefore, the Prophet (ﷺ) started by building faith in the hearts and minds of people, then teaching them the knowledge in the Quran to settle the belief in their hearts and minds, as shown in the following narrations:

عَنْ جُنْدُبِ بْنِ عَبْدِ اللَّهِ، قَالَ كُنَّا مَعَ النَّبِيِّ ـ ﷺ ـ وَنَحْنُ فِتْيَانٌ حَزَاوِرَةٌ فَتَعَلَّمْنَا الإِيمَانَ قَبْلَ أَنْ نَتَعَلَّمَ الْقُرْآنَ ثُمَّ تَعَلَّمْنَا الْقُرْآنَ فَازْدَدْنَا بِهِ إِيمَانًا‏"‏‏.‏ رواه ابن ماجه

It was narrated that Jundub bin 'Abdullah said: “We were with the Prophet (ﷺ), and we were strong youths, so we learned faith before we learned the Quran. Then, we learned the Quran, and our faith increased thereby.” (Sunan Ibn Majah 61)

https://sunnah.com/ibnmajah:61

عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمي رحمه الله قَالَ:حَدَّثَنَا مَنْ كَانَ يُقْرِئُنَا مِنْ أَصْحَابِ النَّبِيِّ ﷺ أَنَّهُمْ كَانُوا يَقْتَرِئُونَ مِنْ رَسُولِ اللهِ ﷺ عَشْرَ آيَاتٍ، فَلَا يَأْخُذُونَ فِي الْعَشْرِ الْأُخْرَى حَتَّى يَعْلَمُوا مَا فِي هَذِهِ مِنَ الْعِلْمِ وَالْعَمَلِ، قَالُوا: فَعَلِمْنَا الْعِلْمَ وَالْعَمَلَ.[حسن] - [رواه أحمد] - [مسند أحمد - 23482]

‘Abdur-Rahmān as-Sulami (may Allah have mercy upon him) reported: “Those who used to recite the Quran to us from among the Prophet's Companions related to us that they would listen to ten verses from the Prophet (may Allah’s peace and blessings be upon him) and not move to the next ten verses until they learned the knowledge and application contained therein. They said: ‘So, we learned knowledge and application.” (Hasan hadith; Narrated by Ahmad, Musnad Ahmad - 23482)

https://hadeethenc.com/ar/browse/hadith/65058

The above narrations identified the Prophet’s approach to education, which gradually changed the companions’ behavior by establishing proper knowledge that generated motivation in their hearts through emotions. The behavior of humans is usually interpreted in actions and activities. Once you practice your knowledge, you will have more emotions and motivation to repeat such actions or activities in the future. Once you get used to doing such actions with ease and motivation, you will have learned them well, and the continuous education (tarbiyah) process will be effectively headed in the right direction.

A future chapter will discuss more details on the Quranic conceptual program for education.

Recommendations

1- Ask Allah (ﷻ) for good knowledge:

عَنْ أُمِّ سَلَمَةَ، أَنَّ النَّبِيَّ ـ ﷺ ـ كَانَ يَقُولُ إِذَا صَلَّى الصُّبْحَ حِينَ يُسَلِّمُ ‏ "‏اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا طَيِّبًا، وَعَمَلاً مُتَقَبَّلاً"‏‏.‏ سنن ابن ماجة

It was narrated from Umm Salamah that when the Prophet (ﷺ) performed the Subh (morning prayer), while he said the Salam, he would say: “O Allah, I ask You for beneficial knowledge, a good provision and acceptable deeds.” (Sunan Ibn Majah 925) https://sunnah.com/ibnmajah:925

2- Ask Allah (ﷻ) for a sound heart.

عَنْ شَدَّادِ بْنِ أَوْسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَقُولُ فِي صَلاَتِهِ ‏ "‏ اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الأَمْرِ وَالْعَزِيمَةِ عَلَى الرُّشْدِ وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ وَحُسْنَ عِبَادَتِكَ وَأَسْأَلُكَ قَلْبًا سَلِيمًا وَلِسَانًا صَادِقًا وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ"‏.‏ سنن النسائى

Shadad bin Aws narrated that the Messenger of Allah (ﷺ) used to say in his prayer: “O Allah, I ask You for steadfastness in all my affairs and determination in following the right path, I ask You to make me thankful for Your blessings and to make me worship You properly. I ask You for a sound heart and a truthful tongue. I ask You for the best of what You know and I seek refuge in You from the worst of what You know and I seek Your forgiveness for what You know.” (Sunan an-Nasa'i 1304)

https://sunnah.com/nasai:1304

3- It is recommended to supplicate the following as requested by the Prophet (ﷺ):

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا اسْتَفْتَحَ الصَّلَاةَ كَبَّرَ ثُمَّ قَالَ: «إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أَمَرْتُ وَأَنَا مِنَ الْمُسلمين اللَّهُمَّ اهدني لِأَحْسَنِ الْأَعْمَالِ وَأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ وَقِنِي سَيِّئَ الْأَعْمَالِ وَسَيِّئَ الْأَخْلَاقِ لَا يَقِي سَيِّئَهَا إِلَّا أَنْتَ» . رَوَاهُ النَّسَائِيُّ - صَحِيحٌ الألباني

Jabir said that when the Prophet began prayer he said the takbir (God is Greatest), then said, “My prayer and my devotion, my life and my death belong to God, the Lord of the universe, who has no partner. I have been so commanded, and I am the first of the Muslims. O God, guide me to the best deeds and the best qualities, Thou who alone canst guide to the best of them; and guard me from evil deeds and evil qualities, Thou who alone canst guard from their evil ones.” (Nasa’i transmitted it), https://sunnah.com/mishkat:820

4e: Quranic Education for the Mind

Overview

Humans use their minds to determine the correct path regarding faith and life on Earth. The minds of people are necessarily different, possessing varied capacities and capabilities. Minds are advanced and developed through training and practices such as thinking, contemplating, observing, reasoning, and the like. Most Quranic verses, therefore, usually end with phrases such as: reflect upon (يَتَدَبَّرُونَ), perhaps they will give thought (لَعَلَّهُمْ يَتَفَكَّرُونَ), and people who use reason (لِّقَوْمٍ يَعْقِلُونَ). It is necessary then to take care of and develop individuals' minds regarding knowledge, rising in ranks (of the believers), religious practices, and the like. Since the mass of individuals’ minds constitutes the collective mind of a community or society, it is essential to develop human minds within a society in order to build a strong moral civilization.

It is also essential to deeply study and understand the Quranic approach to educating the minds of human beings so that we implement it with our children and communities. Quranic education for the mind involves the gradual development of its knowledge and capabilities over a lifetime. The Quran respects the human mind and appeals to its ongoing development, as revealed in the following verses:

وَاللَّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ (78)سورة النحل

Chapter Al-Nahl (78) And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect that perhaps you would be grateful. https://quran.com/16/78

….يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (11) سورة المجادلة

Chapter Almujadilah (11) …Allah will raise those who have believed among you and those who were given knowledge by degrees. And Allah is Acquainted with what you do. https://quran.com/58/11

The Quran usually talks about and asks human beings to utilize their mind to think, contemplate, observe, and discriminate. Humans should use their minds to distinguish between good and evil, right and wrong paths, and reasonable and unfair results. The Quran urges human beings to use their minds to contemplate deeply about the universe and the human body so that it leads them to Allah (ﷻ), the Creator. A fair mind is one of Islam's conditions for being a member of the judiciary, serving as a witness, assuming responsibility, liability, and the like.

In the following sections of this chapter, the nature of the Quranic education on the minds of human beings is presented. These sections cover the following for the Quranic approach to education: definition, styles, and goals.

Where Is the Mind in the Human Body?

There are several theories on the location of the mind in the human body; is it in the brain, the heart, or both? One theory posits the mind is located in the biological heart, which controls the brain's functions. Scholars who subscribe to this theory believe the human heart is the entity of understanding, reasoning, jurisprudence, self-control, and decision-making. It also carries out the obligatory responsibilities to Allah (ﷻ). This theory is supported by the following narration of the Prophet (ﷺ):

وَعَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «….. أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُله أَلا وَهِي الْقلب» مُتَّفق عَلَيْهِ

An-Nu'man b. Bashir reported God's Messenger as saying, “…In the body there is a piece of flesh, and the whole body is sound if it is sound, but the whole body is corrupt if it is corrupt. It is the heart.” (Bukhari and Muslim.)

https://sunnah.com/mishkat:2762

The above narration advocates that the heart has control over the human body, including the brain. In addition, the above theory is also supported by the following verses:

أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ (46)سورة الحج

Chapter Al-Hajj (46) So have they not traveled through the Earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded but blinded are the hearts which are within the breasts. https://quran.com/22/46

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (37)سورة ق

Chapter Qaf (37) Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind]. https://quran.com/50/37

The second theory proposes that humans have two minds, one in the chest and one in the head. The scholars who believe in this theory interpret the above verse of chapter Al-Hajj as saying that the blindness mentioned in the verse does not refer to sight but insight. People might have a sound vision, but their insight is blinded because their hearts are not guided by Allah (ﷻ). So, thinking and understanding start from the mind in the brain or head. However, the will to perform actions starts from the heart. Hence, the mind in the brain will realize the need, and the heart will perform actions to fulfill such need. This, in general, aligns with what Imam Ibn Taymiyyah described in his response to a question regarding the location of the mind inside the human body. He mentioned that the mind exists in the soul. In terms of body organs, the mind exists in the heart and brain. Scholars who believe in such a theory argue that any disease in the brain or the head usually leads to losing the mind. Also, if one is hit on the head, one might lose one’s mind.

Ibn Abbas was asked one day how he had acquired his vast knowledge. He answered that this happened with the help of a tongue used to ask questions and a heart that had wisdom or was mindful. In summary, thoughts and reasoning are settled in the mind; however, the will is generated and executed by the heart, which is responsible for contemplation, understanding, belief, and guidance. Hence, the heart is considered the source of leadership, control, and guidance for humans.

The behavior of human beings results from the motivation generated by emotions in the heart and mind. There are several theories of the relationship between the heart and mind in human behavior. One of these theories posits that human behavior is typically impacted by a concept that is appealing to the mind and is accepted by, or is satisfying to, the heart. When the human mind likes a concept with the heart's acceptance or satisfaction, the body parts automatically follow the heart and excel in actuating the concept.

We understand from the Quran and the Prophet’s (ﷺ) authentic ahadith (narrations) that the heart rules the body. The above discussion shows an inter-relationship between the mind in the heart and the brain to execute the affairs of human beings in this life with distinct responsibilities and functions. The second theory is more appealing and accommodating to Quranic verses, prophetic narrations, the modern sciences, and logic.

Quranic Education Styles

The Quran develops the human mind using several styles and means, such as direct knowledge introduction, argumental dialogue, stories, repetition, indirect discussions, and examples. These make the mind capable of deeply thinking, contemplating, meditating, analyzing, and generating meaningful conclusions. The Quran, therefore, develops the capabilities of and prepares the mind to receive and benefit from existing and new knowledge. I will introduce the above styles in more detail in the following sections.

(i) Direct Knowledge Introduction Style

This style was used in many verses of the Quran that deal with Islamic instructions, orders, recommendations, preferences, and prohibitions. A sample of representative examples includes the following verses:

سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ (1) لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (2) هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (3) هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (4) سورة الحديد

Chapter Al-Hadeed (1) Whatever is in the heavens and Earth exalts Allah, and He is the Exalted in Might, the Wise. (2) His is the dominion of the heavens and Earth. He gives life and causes death, and He is over all things competent. (3) He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing. (4) It is He who created the heavens and Earth in six days and then established Himself above the Throne. He knows what penetrates into the Earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah, of what you do, is Seeing. https://quran.com/57/1-4

In his interpretation of the above verses, Imam Al-Sadi said, “Allah (ﷻ) informs us that He (ﷻ) is the Greatest, the Highest, and the Most Exalted so that all the creations on Earth and in the Heavens exalt Him (ﷻ). He (ﷻ) also informs us of His (ﷻ) great and vast kingdom that He (ﷻ) created and sustained. He (ﷻ) is the First (nothing before Him), the Last (nothing after Him), the Ascendant (nothing above Him), the Intimate (nothing under Him), and the Most Knowledgeable of all things, that is apparent, secretive, hidden, past, future, and the like. Allah (ﷻ) created the Earth and Heavens in six days and established Himself (ﷻ) on the throne. He (ﷻ) knows what (rain, seeds, etc.) goes into the Earth and what (plants, trees, animals, etc.) is outside the Earth and what (angels, sustenance, destiny, etc.) descends from the Heavens and what (angels, spirits, supplications, etc.) ascends to the Heavens.”

Such direct and informative knowledge is very beneficial to us because it helps the mind to realize that the Creator does exist, and we should submit to Him (ﷻ). It is this knowledge that guides us to the right path in life, leading to great rewards in the Hereafter. In another verse of the same chapter, Allah (ﷻ) orders us to compete for His sake, as follows:

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (21)سورة الحديد

Chapter Al-Hadeed (21) Race toward forgiveness from your Lord and a Garden whose width is like the width of the heavens and Earth, prepared for those who believed in Allah and His messengers. That is the bounty of Allah which He gives to whom He wills, and Allah is the possessor of great bounty. https://quran.com/57/21

Imam Al-Sadi said, “Allah (ﷻ) orders us to compete for His forgiveness, pleasure, and Paradise. This should be done through repentance, sincere asking for pardon, avoiding sins, performing good deeds, and being keen to do what pleases Allah (ﷻ).”

The above are two samples of direct knowledge introduction in the Quran, which guides us to follow the straight path leading to Paradise in the Hereafter.

(ii) Direct Advice or Recommendation Style

Advice and/or recommendations are essential in religious education because they advance faith, ethics, and behavior. It also reforms destructive behaviors and assists in avoiding any negative impacts on people. Advice is effective in nurturing human emotions and in awakening his/her faith and belief. As an educational tool, the effect of advice on human beings relies primarily on the existence of role models and on the surrounding environment in the community or society. If the advisee finds role models in the people living around him/her, the advice will be very effective and impactful, and vice versa. In addition, the environment surrounding the advisee is essential to practicing what is recommended or advised. Therefore, to have an effective influence of advice on human beings, we should prepare the surrounding environment for him/her to practice in. Allah (ﷻ) sent the Prophet (ﷺ) as a role model and revealed the Quran for people to practice its teachings in their daily activities so that they generate a good environment for people to live in. The following verse indicates the position of the Quran in the hearts of believers:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ (57) سورة يونس

Chapter Yunus (57) O mankind, there has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.

https://quran.com/10/57

In their interpretation of the above verse, Imam Ibn Katheer and Al-Sadi said that the Quran is revealed to human beings full of advice and recommendations to direct them to good actions and to steer them away from evil actions. It also cures the hearts of all spiritual diseases and guides people to the right path leading to the mercy of Allah (ﷻ). In another verse, Allah (ﷻ) depicted the rationale for telling the stories of Prophets in the Quran as follows:

وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ ۚ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ (120)سورة هود

Chapter Hud (120) And each [story] We relate to you from the news of the messengers is that by which We make firm your heart. And there has come to you, in this, the truth and an instruction and a reminder for the believers.

https://quran.com/11/120

Imam Al-Sadi said that the Quranic stories were revealed to stabilize, alleviate, and calm the heart of the Prophet (ﷺ). These stories also advise and recommend people to follow the right path so that they avoid evil actions and practice the good ones for the sake of Allah’s (ﷻ) pleasure.

The following verse indicates the value of the Quran in revealing to people previous examples of civilizations so that they learn from the mistakes and bad endings of their forebears.

وَلَقَدْ أَنزَلْنَا إِلَيْكُمْ آيَاتٍ مُّبَيِّنَاتٍ وَمَثَلًا مِّنَ الَّذِينَ خَلَوْا مِن قَبْلِكُمْ وَمَوْعِظَةً لِّلْمُتَّقِينَ (34)سورة النور

Chapter Al-Noor (34) And We have certainly sent down to you distinct verses and examples from those who passed on before you and an admonition for those who fear Allah. https://quran.com/24/34

The following verse shows how Allah (ﷻ) advised Prophet Noah (ﷺ) when discussing the matter of his son:

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ (46)سورة هود

Chapter Hud (46) He said, "O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant." https://quran.com/11/46

In the following verses, Allah (ﷻ) advised the disbelievers to follow the right path and to avoid dealing with interest (usury) so that they are saved on the Day of Judgement:

قُلْ إِنَّمَا أَعِظُكُم بِوَاحِدَةٍ ۖ أَن تَقُومُوا لِلَّهِ مَثْنَىٰ وَفُرَادَىٰ ثُمَّ تَتَفَكَّرُوا ۚ مَا بِصَاحِبِكُم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ (46)سورة سبأ

Chapter Saba’ (46) Say, "I only advise you of one [thing]—that you stand for Allah, [seeking truth] in pairs and individually, and then give thought." There is not in your companion any madness. He is only a warner to you before a severe punishment. https://quran.com/34/46

الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ۖ وَمَنْ عَادَ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (275) سورة البقرة

Chapter Al-Baqarah (275) Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to [dealing in interest or usury]—those are the companions of the Fire; they will abide eternally therein. https://quran.com/2/275

Imam Al-Sadi explained the following verse where Luqman advised his son not to associate with Allah (ﷻ) other partners because this would lead to the punishment of Allah (ﷻ) on the Day of Judgement. Idol worship is considered self-oppression because it will cause harm to oneself at a critical time, that is, the Day of Judgement.

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (13)سورة لقمان

Chapter Luqman (13) And [mention, O Muhammad], when Luqman said to his son while he was instructing him, "O my son, do not associate [anything] with Allah. Indeed, association [with him] is a great injustice."

https://quran.com/31/13

Similarly, the Prophet (ﷺ) was always taking care of his companions by providing them with effective advice in order not to bore them, as shown in the following narration:

عَنِ ابْنِ مَسْعُودٍ، قَالَ كَانَ النَّبِيُّ ﷺ يَتَخَوَّلُنَا بِالْمَوْعِظَةِ فِي الأَيَّامِ، كَرَاهَةَ السَّآمَةِ عَلَيْنَا‏.‏ صحيح البخارى

Narrated Ibn Mas`ud: “The Prophet (ﷺ) used to take care of us in preaching by selecting a suitable time so that we might not become bored. (He abstained from pestering us with sermons and knowledge all the time).” (Sahih al-Bukhari 68)

https://sunnah.com/bukhari:68

Based upon the above discussion, the style of advice and recommendations is utilized in the Quran and the Prophet’s (ﷺ) tradition. This style has been used in education since the creation of the universe for individuals and collective activities. It has been a tradition in all religions since the beginning of creation. Therefore, the Quran and the Prophet’s (ﷺ) tradition are full of advice and recommendations. It is a highly effective style providing sincerity and a good moral environment.

(iii) Interrogative or Argumental Dialogue Style

The Quran utilizes the interrogative or argumental dialogue style in many chapters to clarify many misconceptions in the human mind. This style was utilized to ask questions and respond to them for the sake of clarification and eliminating misconceptions. The questions asked in the Quran have various meanings on different occasions.

Scholars classify the Quranic questions to reflect several meanings, such as establishing a fact, denying a lousy action, reprimanding, admiring, reproaching, reminding, warning about pride, intimidating, exaggerating, alarming, requesting, encouraging, contemplating, prohibiting, hoping, neglecting, disdaining, and the like. Usually, such questions attract the attention of the listener looking for answers. It is an effective style of education that stimulates the mind of a human being to learn new knowledge. I will list a few examples in the following verses:

§ Questions that reflect admiration and introduction of new knowledge:

The following question is asked by Allah (ﷻ) to show admiration for the disbelievers’ request. Then, He (ﷻ) introduces new information for people to know about the Day of Judgement.

عَمَّ يَتَسَاءَلُونَ (1) عَنِ النَّبَإِ الْعَظِيمِ (2)سورة النبأ

Chapter Al-Naba’ (1) About what are they asking one another? (2) About the great news—

https://quran.com/78/1-2

§ Questions that reflect inspiration:

The question is asked in the following verses to encourage people to worship Allah (ﷻ) more. It shows that Allah (ﷻ) accepts the repentance of His (ﷻ) servants:

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ (104) سورة التوبة

Chapter Al-Tawbah (104) Do they not know that it is Allah who accepts repentance from His servants and receives charities and that it is Allah who is the Accepting of repentance, the Merciful? https://quran.com/9/104

Here, the question attracts the attention of people to do actions that please Allah (ﷻ) so that He (ﷻ) forgives them. It is a very appealing question where the answer should only be “Yes.”

…..أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيم ٌ (22)سورة النور

Chapter Al-Noor (22) …Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful. https://quran.com/24/22

The following question is also amazing in encouraging people to do good deeds so that they are saved from torture on the Day of Judgement:

يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ (10) سورة الصف

Chapter Al-Saff (10) O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? https://quran.com/61/10

§ Questions that reflect reprimanding:

The following astonishing question and many similar ones show the reprimand for such actions:

أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (125)سورة الصافات

Chapter Al-Saffat (125) Do you call upon Ba'l and leave the best of creators— https://quran.com/37/125

§ Questions that exhibit reproach:

Isn’t it time to repent and return to Allah (ﷻ)? It is a question to show that people’s actions are not pleasing to Allah (ﷻ) and that they should return to Him (ﷻ) as soon as possible.

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ ... (16)سورة الحديد

Chapter Al-Hadeed (16) Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth?…

https://quran.com/57/16

§ Questions that reflect intimidation:

This question frightens people and compels them to return quickly to Allah (ﷻ).

قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ (50)سورة يونس

Chapter Yunus (50) Say, "Have you considered: if His punishment should come to you by night or by day—for which [aspect] of it would the criminals be impatient?" https://quran.com/10/50

§ Questions that reflect exaggeration:

The following question shows the highest position of the bounties of Allah (ﷻ) in Paradise for those who deserve it.

وَمَا أَدْرَاكَ مَا عِلِّيُّونَ (19)سورة المطففين

Chapter Al-Mutaffifeen (19) And what can make you know what is 'illiyyun? https://quran.com/83/19

§ Questions that reflect hope:

The following questions reflect the hope of disbelievers finding someone who will intercede for them before Allah (ﷻ), but in vain:

هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُ ۚ يَوْمَ يَأْتِي تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَل لَّنَا مِن شُفَعَاءَ فَيَشْفَعُوا لَنَا أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِي كُنَّا نَعْمَلُ ۚ قَدْ خَسِرُوا أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ (53)سورة الأعراف

Chapter Al-Araf (53) Do they await except its result? The Day its result comes those who had ignored it before will say, "The messengers of our Lord had come with the truth, so are there [now] any intercessors to intercede for us or could we be sent back to do other than we used to do?" They will have lost themselves, and lost from them is what they used to invent. https://quran.com/7/53

§ Questions that reflect sarcasm and mockery:

Allah (ﷻ) asks the following question to mock the People of the Books and disbelievers because they claim that the prophets since Ibrahim belong to them. The question is: Are you more knowledgeable about this, or is Allah (ﷻ)? This sarcasm is apparent because the clear answer is “No”; Allah (ﷻ) is the Most Knowledgeable.

أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ كَانُوا هُودًا أَوْ نَصَارَىٰ ۗ قُلْ أَأَنتُمْ أَعْلَمُ أَمِ اللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ (140)سورة البقرة

Chapter Al-Baqarah (140) Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, "Are you more knowing or is Allah?" And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do. https://quran.com/2/140

It is pretty clear from the above discussion that the Quran has used questions to argue several concepts with so many possible meanings. This style is one of the best to attract people's attention to the concept the Quran discusses. It is one of the most effective educational styles because it stimulates the mind to open all one’s senses and to recognize the information delivered in the answer to the question. Doesn’t this fantastic style compel all our senses to look for answers to the questions raised? It has been and continues to be the most effective learning and teaching style in the modern era.

(iv) Repetition Style of Education

The Quran has a unique style of repeating some words to ensure their meaning and to show the importance of a few concepts. Imam Ibn Taymiyyah categorized the repetition style in the Quran into two types: repetition in the words and meaning or the meaning only.

The first type includes the repetition of the meaning and words as revealed below:

أَوْلَىٰ لَكَ فَأَوْلَىٰ (34) ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ (35)سورة القيامة

Chapter Al-Qiyamah (34) Woe to you, and woe! (35) Then woe to you, and woe! https://quran.com/75/34-35

كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (21) وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (22) سورة الفجر

Chapter Al-Fajr (21) No! When the Earth has been leveled—pounded and crushed— (22) And your Lord has come and the angels, rank upon rank, https://quran.com/89/21-22

This type of repetition is used in many verses and chapters of the Quran. Imam Al-Sadi mentioned that the above words and meanings were repeated to ensure that the meaning of these words was understood and to emphasize the topic, whether it was a reward or a warning. They were also repeated to show how great and frightening the situation is emphasized by the verses.

The second type of repetition is the one that repeats the meaning, not the words. Several verses throughout the Quran have this type of repetition. For example, the following verses show different words to indicate characteristics of Allah (ﷻ) having a close meaning:

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ ... (24) سورة الحشر

Chapter Al-Hashr (24) He is Allah, the Creator, the Inventor, the Fashioner; https://quran.com/59/24

… لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ (6) سورة التحريم

Chapter Al-Tahreem (6) …they do not disobey Allah in what He commands them but do what they are commanded. https://quran.com/66/6

However, Imam Ibn Taymiyyah explained that the above verses did not show any repetition as they introduced different meanings and dimensions to the description of verses. Whether you consider them repeated or not, they introduce new benefits to the topic, such as working as reminders, speaking highly about the topic, warning inattentive people, showing the various blessings and bounties, clearing misconceptions, and the like. Given all the above benefits, it is pretty clear that repetition in the Quran is a good educational tool to achieve many objectives, such as ensuring the information is well presented and showing the necessity of the topic. This matches human practices wherein an essential topic under discussion is repeated several times so the participant(s) understands it as required. For example, when you want your child to buy something from the store and you want to avoid making a mistake, you will repeat the request several times and even write it down clearly and in detail.

On another note, repeating the verses of the Quran has another significant benefit, which is building, stabilizing, establishing, and fixing concepts in people's minds. This is evident in modern psychology; repetition is crucial in education. Advertisers understand such a concept and heavily utilize it in the ad industry for all products and services to inculcate the ideas of their products in people's minds. The Quran utilizes this style to inculcate the concepts of creed, the unseen, the oneness of God, faith, rewards, punishments, and the like. This is evident in the following verses of chapter Al-Naml:

أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ لَكُم مِّنَ السَّمَاءِ مَاءً فَأَنبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ لَكُمْ أَن تُنبِتُوا شَجَرَهَا ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ (60) أَمَّن جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ (61) أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ قَلِيلًا مَّا تَذَكَّرُونَ (62) أَمَّن يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَن يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ (63) أَمَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ (64) سورة النمل

Chapter Al-Naml (60) [More precisely], is He [not best] who created the heavens and the earth and sent down for you rain from the sky, causing to grow thereby gardens of joyful beauty which you could not [otherwise] have grown the trees thereof? Is there a deity with Allah? [No], but they are a people who ascribe equals [to Him]. (61) Is He [not best] who made the Earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know. (62) Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the Earth? Is there a deity with Allah? Little do you remember. (63) Is He [not best] who guides you through the darknesses of the land and sea and who sends the winds as good tidings before His mercy? Is there a deity with Allah? High is Allah above whatever they associate with Him. (64) Is He [not best] who begins creation and then repeats it and who provides for you from the heaven and Earth? Is there a deity with Allah? Say, "Produce your proof, if you should be truthful." https://quran.com/27/60-64

We can see the repetition of part of a verse five times in the five verses to stress one fact: that there is no god but Allah (ﷻ). Similarly, the stories of the prophets are repeated several times in the Quran to stress different facts: (1) the religion of Islam (absolute monotheism) comes from Allah (ﷻ), (2) all prophets come with the same message, which is the complete submission to the One God (Allah (ﷻ)), (3) the failure of disbelievers and the success of the believers in this life and the Hereafter, (4) the reward of believers and vice versa, and finally (5) the ending of believers and disbelievers.

Repetition is one of the most fantastic education styles that attracts people's attention to the intended topic. We should widely utilize such an educational style in our daily activities and professions.

(v) Story Telling as a Powerful Education Style

The Quran utilizes the storytelling style to educate people on many concepts and to guide them to the following:

- See the truth brought to them through the prophets and messengers.

- Clarify the different rules and laws on different occasions.

- Stress on new facts and knowledge.

- Show the actions taken by Allah (ﷻ) against disbelievers and vice versa. This can be repeated for old, current, and future generations.

- Learn from the experience of others to behave well in the present and the future.

The above benefits and many others are listed in the Quran as follows:

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ (111) سورة يوسف

Chapter Yusuf (111): There was certainly a lesson in their stories for those who understood. Never was the Quran a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for people who believe. https://quran.com/12/111

It is clearly stated in the above verse that the stories are listed in the Quran to learn lessons from them for our daily activities. It also guides us to the right path and invokes the mercy of Allah (ﷻ) on us. The following verse also shows that stories are repeated to stabilize the heart of the Prophet (ﷺ), his companions, and Muslims until the Day of Judgement.

وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ ۚ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ (120)سورة هود

Chapter Hud (120) And each [story] We relate to you from the news of the messengers is that by which We make firm your heart. And there has come to you, in this, the truth and an instruction and a reminder for the believers. https://quran.com/11/120

The stories in the Quran are revealed at different lengths and intensities to convey the intended messages for the benefit of humans. They are presented in very concise and attractive ways. For example, let us look at the story of Qarun in the following verse:

إِنَّ قَارُونَ كَانَ مِن قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ ۖ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ (76)سورة القصص

Chapter Al-Qasas (76) Indeed, Qarun was from the people of Moses, but he tyrannized them. And We gave him of treasures whose keys would burden a band of strong men; thereupon his people said to him, "Do not exult. Indeed, Allah does not like the exultant." https://quran.com/28/76

We learn from this story that money or wealth only helps a little if we follow the right path revealed to us via the prophets. Proper expenditure of wealth will only help us on the Day of Judgement if we believe in Allah (ﷻ) and vice versa. Qarun was a great example of a wealthy person whose wealth did not help him because he hoarded and lauded it before his people. Therefore, we should learn this lesson from Qarun that it is best not to be proud of any of life’s adornments and to always repent to Allah (ﷻ).

In another story, the people of Prophet Noah (ﷺ) did not believe in his message and labeled him a crazy person. Therefore, he supplicated to Allah (ﷻ), asking for help, as revealed below:

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (9) فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانتَصِرْ (10) فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُّنْهَمِرٍ (11) وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ قَدْ قُدِرَ (12) وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (13) تَجْرِي بِأَعْيُنِنَا جَزَاءً لِّمَن كَانَ كُفِرَ (14) وَلَقَد تَّرَكْنَاهَا آيَةً فَهَلْ مِن مُّدَّكِرٍ (15) فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (16) وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ (17) سورة القمر

Chapter Al-Qamar (9) The people of Noah denied before them, and they denied Our servant and said, "A madman," and he was repelled. (10) So, he invoked his Lord, "Indeed, I am overpowered, so help." (11) Then We opened the gates of the heaven with rain pouring down (12) And caused the earth to burst with springs, and the waters met for a matter already predestined. (13) And We carried him on a [construction of] planks and nails, (14) Sailing under Our observation as reward for he who had been denied. (15) And We left it as a sign, so is there any who will remember? (16) And how [severe] were My punishment and warning. (17) And We have certainly made the Quran easy for remembrance, so is there any who will remember? https://quran.com/54/9-17

Every story in the Quran was revealed to teach people several lessons. Once Prophet Noah (ﷺ) supplicated to Allah (ﷻ), he was granted victory by Allah (ﷻ), punishing the disbelievers with floods from the ground and the sky. This story was revealed as a warning to all people who act in a similar manner at all times until the Day of Judgement. Despite the storytelling nature of the Quran, it is not a storytelling book. It is but a guide for people to benefit from its stories such that they behave in a positive and pious manner.

Storytelling is one of the most potent educational styles. It is an evocative style that stimulates people’s emotions and imaginations while telling the story's scenes and characters and causes them to experience the story vicariously. Readers become totally involved in the story's lessons, which makes them open to cognitive conclusions. This is the powerful secret of storytelling as an educational technique.

(vi) Giving Examples as an Education Style

Using examples that align with people’s existing knowledge to explain a complex concept is one of the most effective education styles. This style reduces the complexity of a concept by comparing the similarity of the concept to what people already know. For example, Allah (ﷻ) compared disbelievers, when they seek refuge from other than Him (ﷻ), to a spider that relies on its weak house to defend itself, as revealed below:

مَثَلُ الَّذِينَ اتَّخَذُوا مِن دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ (41) سورة العنكبوت

Chapter Al-Ankaboot (41) The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the spider's home, if they only knew. https://quran.com/29/41

In the following verse, another example is revealed to explain the situation of the hypocrites:

مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَّا يُبْصِرُونَ (17)سورة البقرة

Chapter Al-Baqarah (17) Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see. https://quran.com/2/17

In his interpretation of the above verse, Imam Al-Sadi said the example of hypocrites is like those who are living in the darkness (disbelief) and looking for any source of light (divine guidance). When Allah (ﷻ) leads them to a source of light, they can see their surroundings and recognize the beauty of having this source of light. Then, Allah (ﷻ) withdraws the source of light and returns them to darkness due to their arrogance and hypocrisy. They lose their way again and prefer to live in the darkness of disbelief instead of in the light of divine guidance. This metaphorical example clearly describes the hypocrites' situation after rejecting the light of wisdom.

The Quran contains many similar examples to clarify complex concepts and make them easy to understand. It uses examples as an education style to make concepts more transparent in the minds of people, as revealed in the following case:

أَنزَلَ مِنَ السَّمَاءِ مَاءً فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا فَاحْتَمَلَ السَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغَاءَ حِلْيَةٍ أَوْ مَتَاعٍ زَبَدٌ مِّثْلُهُ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ ۚ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاءً ۖ وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ الْأَمْثَالَ (17)سورة الرعد

Chapter Al-Ra’d (17) He sends down from the sky, rain, and valleys flow according to their capacity, and the torrent carries a rising foam. And from that [ore] which they heat in the fire, desiring adornments and utensils, is a foam like it. Thus Allah presents [the example of] truth and falsehood. As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus does Allah present examples.

https://quran.com/13/17

In his interpretation of the above verse, Imam Al-Sadi said Allah (ﷻ) compares the example of falsehood and truth with foam and pure water to reveal what truly benefits people. The foam is weightless, useless, helpless, and vanishes after a bit, as does falsehood. However, the beneficial material remains to help people. This example, in addition to the comparison with existing knowledge, renders the point of discussion very clear to the reader.

In another example, the Quran explains the hypocrite who, from all appearances, looks like a true believer but is not in reality, as revealed in the verse below. The hypocrite's actions are likened to dust on a rock. Consequently, when heavy rain falls, the dust is removed, and the rock becomes clean and bare. Similarly, the actions of the hypocrite will not be accepted by Allah (ﷻ) because they are insincere. The hypocrite’s actions will be cleared from the Book of Deeds on the Day of Judgement just as the rain clears the dust from the rock's surface. Hence, the hypocrite’s scale will not contain good deeds on the Day of Judgement, which is frightening to behold. This example makes the concept of hypocrisy clear to readers and educates their minds on the danger of hypocrisy.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِّمَّا كَسَبُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ (264)سورة البقرة

Chapter Al-Baqarah (264) O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people. https://quran.com/2/264

An example, as a means or style of education, is a very effective tool. You will never find a branch of science that does not depend on examples to transfer information to readers. Wise authors use examples to clarify and make comprehensible new knowledge and complex concepts. Thus, the Quran contains many examples to clarify Islamic concepts for people. This is mentioned in the Quran in several places, as follows:

... وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ (21) سورة الحشر

Chapter Al-Hashr (21) …And these examples We present to the people that perhaps they will give thought.

https://quran.com/59/21

(vii) Resemblance Style of Education in the Quran

Resemblance is another effective style the Quran utilizes to transfer knowledge and educate people. It is very effective when dealing with complex concepts wherein Allah (ﷻ) explains to people the concept and its similarity to something in their daily activities. He (ﷻ) compares the depicted topic to something people can measure, see, understand, reflect upon, realize, visualize, and connect with.

For example, in the following verse, Allah (ﷻ) compares the disbelievers to animals because they only live to eat and enjoy life. Imam Al-Sadi said animals focus solely on finding food and fulfilling their desires. In this vein, the disbelievers are very similar to animals because disbelievers do not use their brains to see the signs of Allah’s (ﷻ) existence. They only live to find food and fulfill their desires without any other goals in life. Allah (ﷻ) did not create humans to behave like this. They were created to be wiser than animals such that humans are supposed to worship only Allah (ﷻ) in all their actions and spread good on Earth using the most incredible blessing given to them, the human mind (brain). This comparison effectively transfers to people the message not to behave like animals.

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَّهُمْ (12)سورة محمد

Chapter Muhammad (12) Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow, but those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them. https://quran.com/47/12

The contrast in comparing believers to corrupt people and comparing those who fear Allah (ﷻ) to wicked people is very effective in the following verse as well:

أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (28) سورة ص

Chapter Sad (28) Or should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?

https://quran.com/38/28

In his interpretation of the above verse, Imam Ibn Katheer said Allah (ﷻ) is just and cannot, therefore, consider the believers and disbelievers equal. So, to achieve justice, there should be another place where the believers will be rewarded for their good actions, and the disbelievers will be punished for their evil actions. The resemblance style in this verse makes the point crystal clear to those who use their minds. Oppressed believers can rest assured they will be given the rights taken from them by their oppressors in eternal life after death.

In the following verse, Allah (ﷻ) shows another resemblance style to clarify the difference between a mosque that is built based on the love of Allah (ﷻ) and one that is built to cause disunity and spread hypocrisy.

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (109)سورة التوبة

Chapter Al-Tawbah (109) Then is one who laid the foundation of his building on righteousness [with fear] from Allah and [seeking] His approval better or one who laid the foundation of his building on the edge of a bank about to collapse, so it collapsed with him into the fire of Hell? And Allah does not guide the wrongdoing people. https://quran.com/9/109

A mosque that has been built to spread good, brotherhood, love of Allah (ﷻ), complete submission, and piety is, of course, one built on a long-lasting resilient foundation. Conversely, a mosque that spreads disunity, disbelief, and hypocrisy is built on a very weak foundation. It will not last long and will not bring success to the people. The comparison given above is very effective in clarifying the intended concept depicted by Allah (ﷻ) and in showing the contrast between the two cases.

Goals of Mind Education in the Quran

The Quran educates the mind using an exemplary, practical, and feasible approach to achieve the intended purpose of the mind’s existence. The Quranic approach positions the mind on the correct and balanced path without any type of extremism. There are several goals in the Quranic approach to mind education, as follows:

§ Direct the mind to learn and practice proper knowledge and thinking, contemplate the details and beauty of the universe, and study the stories of previous and existing communities or civilizations.

§ Free the mind from being controlled by evil desires, mysterious traditions, wrong beliefs, and blindly following previous wrong practices.

§ Urge the mind to ensure the correct practices and relationships in the surrounding community.

§ Protect the mind from being spoiled or defrauded and practice the proper evidence-based discussions.

In the following sections, I will briefly cover a few of the above goals, as follows:

(i) Direct the mind to deeply look at the universe

Humans are recommended by the Quran to look deeply at the universe, including the human body, to discover the existence of Allah (ﷻ) as the Creator and Sustainer of the universe and believe in Him (ﷻ) and His (ﷻ) absolute oneness. The Quran is full of verses that urge humans to look at the universe and the creations of Allah (ﷻ) around them. The following verse is an example of this request:

أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (17) وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ (18) وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (19) وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (20)سورة الغاشية

Chapter Al-Ghashiyah (17) Then do they not look at the camels—how they are created? (18) And at the sky—how it is raised? (19) And at the mountains—how they are erected? (20) And at the Earth—how is it spread out? https://quran.com/88/17-20

In the following verse, the Quran urges people to travel and deeply examine different communities to determine how Allah (ﷻ) started the creation. It also reveals to people’s minds that Allah (ﷻ), Who started the creation, can repeat such a creation in the Hereafter.

قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنشِئُ النَّشْأَةَ الْآخِرَةَ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (20)سورة العنكبوت

Chapter Al-Ankabut (20) Say, [O Muhammad], "Travel through the land and observe how He began creation. Then Allah will produce the final creation. Indeed Allah, over all things, is competent." https://quran.com/29/20

(ii) Free the mind from being controlled by evil desires, mysterious traditions, wrong beliefs, and blindly following previous practices

The Quran contains many verses that free the mind from being controlled by evil actions, such as desires, wrong beliefs, mysterious traditions, and blindly following previous practices. The following represents a sample of these verses:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ (90)سورة المائدة

Chapter Al-Maidah (90) O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. https://quran.com/5/90

In the above verse, the Quran is trying to free the mind from being controlled or becoming useless due to alcoholic drinks. It also urges the mind to free itself from wrongdoings that cause damage to oneself, to society, and to others. On the other hand, the Quran urges humans to look around and search for the bounties of Allah (ﷻ). However, most humans close their minds to these bounties, as described below:

وَكَأَيِّن مِّنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ (105)سورة يوسف

Chapter Yusuf (105) And how many a sign within the heavens and Earth do they pass over while they, therefrom, are turning away. https://quran.com/12/105

Allah (ﷻ) has described the people who follow their evil desires like those who direct their minds away from their true purpose in this life. They undermine the guidance of Allah (ﷻ), which leads them to go astray, as follows:

فَإِن لَّمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (50)سورة القصص

Chapter Al-Qasas (50) But if they do not respond to you—then know that they only follow their [own] desires. And who is more astray than one who follows his desire without guidance from Allah? Indeed, Allah does not guide the wrongdoing people. https://quran.com/28/50

The Quran strives to free humans from being controlled by mysterious traditions and blindly following previous practices without a proven basis or background. Most people follow what their fathers and grandfathers were doing no matter the (defective) rationale professed or without making sense of what their forefathers did. This action was and still is an issue for people until the Day of Judgment. Allah (ﷻ) mentions such an action in many verses of the Quran. For example, the following verse shows the response of people when they have been asked to follow the revelation of Allah (ﷻ); they reject the request of their Lord (Allah (ﷻ)) and adhere to their forefather’s traditions, even though they know their forefathers were not guided.

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۗ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ (170) سورة البقرة

Chapter Al-Baqarah (170) And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided? https://quran.com/2/170

In the following verse, the response is also negative, even though they know their fathers possess no beneficial knowledge, especially no knowledge of divine guidance.

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ (104)سورة المائدة

Chapter Al-Maidah (104) And when it is said to them, "Come to what Allah has revealed and to the Messenger," they say, "Sufficient for us is that upon which we found our fathers." Even though their fathers knew nothing, nor were they guided? https://quran.com/5/104

The other way of controlling the mind is through wrong beliefs and practices. To that end, the Quran was revealed to liberate the mind from wrong beliefs and practices so that people can follow the correct path. In the following verses, the Quran shows the ending of those who are following wrong beliefs and practices as having complete regret for their actions in their former lives.

يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا (66) وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا (67) رَبَّنَا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا كَبِيرًا (68) سورة الأحزاب

Chapter Al-Ahzab (66) The Day their faces will be turned about in the Fire, they will say, "How we wish we had obeyed Allah and obeyed the Messenger." (67) And they will say, "Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way. (68) Our Lord, give them double the punishment and curse them with a great curse." https://quran.com/33/66-68

قُلْ يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِن قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَن سَوَاءِ السَّبِيلِ (77) سورة المائدة

Chapter Al-Maidah (77) Say, "O People of the Scripture, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way." https://quran.com/5/77

In the following verse, the Quran advises people not to follow Satan because he leads them to Hellfire. This divine injunction frees the mind from being controlled by Satan.

يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ (168) سورة البقرة

Chapter Al-Baqarah (168) O mankind, eat from whatever is on Earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

https://quran.com/2/168

The Quran also advises people to follow the revelation of Allah (ﷻ) and not to follow any other traditions or practices. However, only a few people are reminded of the revelation of Allah (ﷻ).

اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ (3)سورة الأعراف

Chapter Al-Araaf (3) Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember.

https://quran.com/7/3

Finally, the Quran makes the correct path clear to humans and allows them to freely select the direction of their beliefs without any compulsion in this life. This concept is made clear in the following verse:

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ (256)سورة البقرة

Chapter Al-Baqarah (256) There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing. https://quran.com/2/256

Based upon the above discussion, the Quran surely frees human minds from being controlled by any evil means or entities. The intended freedom that is recommended by the Quran is limited by things that cause harm to others. In other words, I am free to do what I like so long as my actions do not harm others in any way. If my actions could cause harm to any other creation of Allah (ﷻ), then I am not free to perform such an action. My freedom will be confined and limited by the rights of other creations on Earth.

For example, if I am living with roommates or family members in the same apartment, every one of us is free to live in peace without any harm from others. I am free to watch TV without harming my roommates or family members. The TV volume should be high enough for me to hear without negatively impacting others sharing the same living space. I am free to listen to the TV and they have the right to live in peace without any undue noise. Therefore, my freedom is constrained by the rights of others.

Similarly, fellow humans are also free to select for themselves and act upon their selection but without causing harm to me. Their freedom is confined by my right to be free from harm. If we understand this concept and act upon it, life would be very easy, and we would have no interpersonal conflicts. This concept applies to the relationships of humans to humans and to the relationship of humans to animals, plants, societies, the environment, and the like. The above concept of freedom is well-explained in the story of Prophet Suleiman with the ant as follows:

حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ (18) فَتَبَسَّمَ ضَاحِكًا مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ (19)سورة النمل

Chapter Al-Naml (18) Until, when they came upon the valley of the ants, an ant said, "O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not." (19) So [Solomon] smiled, amused at her speech, and said, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants." https://quran.com/27/18-19

Prophet Suleiman stopped his entire army to allow the ants to save their lives and hide away from being killed beneath the soldiers' feet. It is indeed an action that delayed the army in its journey but saved another creation that had the right to live in peace. The freedom of Prophet Suleiman and his army was confined by the rights of ants to live in peace. This concept requires much more discussion; however, it is beyond the scope of this book.

(iii) Urge the mind to ensure correct practices and relationships in the surrounding community

This goal urges human minds to ensure that the correct practices of their fellow humans and their communities toward themselves and their surrounding environment are followed. The Quran is full of teachings to regulate human relationships with themselves, other humans, animals, plants, the environment, and the like. Allah (ﷻ) revealed this concept to warn humans about what is ahead of them in the grave and in the Hereafter, as revealed in the following verse:

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا (1) سورة الفرقان

Chapter Al-Furqan (1) Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner— https://quran.com/25/1

In another verse, Allah (ﷻ) reveals that the Quran was revealed as a comprehensive book that includes all that people need in their lives and religion, as described by Imam Al-Sadi.

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ (44)سورة النحل

Chapter Al-Nahl (44) [We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.

https://quran.com/16/44

The Quran mentions that Islam, which is the complete submission and sincerity to Allah (ﷻ), and revealed to all messengers, is the only religion Allah (ﷻ) approved for humans. Other religions are not accepted and will not be recognized by Allah (ﷻ) on the Day of Judgment.

وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ (85)سورة آل عمران

Chapter Al-Imran (85) And whoever desires other than Islam as religion—never will it be accepted from him, and he, in the Hereafter, will be among the losers.

https://quran.com/3/85

The religion of Islam, i.e., revealed to Prophet Mohammad (ﷺ) and ordained by Allah (ﷻ), is a comprehensive and complete religion, as revealed in the following verse:

.....الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ .... (3)سورة المائدة

Chapter Al-Maidah (3) …This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion…. https://quran.com/5/3

The Quran clarifies all required matters related to the human condition in this life. It also includes guidance, mercy, and glad tidings for the believers in Islam, as revealed in the verse below:

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ (89)سورة النحل

Chapter Al-Nahl (89) And [mention] the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, [O Muhammad], as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.

https://quran.com/16/89

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (38)سورة الأنعام

Chapter Al-Anaam (38) And there is no creature on [or within] the Earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered. https://quran.com/6/38

Ibn Al-Qayyim, in his explanation of the above verses, said that the message of Prophet Mohammad (ﷺ), which is Islam, covers all that people need to inform their knowledge, activities, and practices. Islam is a comprehensive and holistic system for success in this life. Muslims do not need any other system because they have the best system on Earth. Contrary to popular belief, Islam is the only religion accepted by Allah (ﷻ) since the creation of the universe, as revealed in the following verse:

شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ (13)سورة الشورى

Chapter Al-Shura (13) He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus—to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].

https://quran.com/42/13

Through many verses in the Quran, Allah (ﷻ) establishes the rules that people should use in dealing with each other. For example, the following verse guides human beings to behave and act correctly in their dealings with others. Humans are obliged to respect these rules in their lives to gain the reward from Allah (ﷻ) on the Day of Judgment. The verse, like many other verses, advises humans not to disobey Allah (ﷻ) and to live in harmony with others. It ensures the correct practices of people in the community in acquiring their rights and respecting their responsibilities.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُوا ۘ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ (2) سورة المائدة

Chapter Al-Maidah (2) O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding [them] or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and [His] approval. But when you come out of ihram, then [you may] hunt. And do not let the hatred of a people for having obstructed you from al-Masjid al-Haram lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.

https://quran.com/5/2

The Quran continues to show that exceeding the limits set by Allah (ﷻ) will not help people on all fronts. For example, Allah (ﷻ) forbade the Jews good things due to their oppression, unfairness, usury dealings, and injustice. All the above harm society; therefore, the Quran prohibits such dealings to protect society therefrom. The following verses also urge people to obey Allah (ﷻ) and perform good deeds for the betterment of their society.

فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِير(160) وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا (161) لَّٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ ۚ وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (162) سورة النساء

Chapter Al-Nisaa (160) For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people], (161) And [for] their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And we have prepared for the disbelievers among them a painful punishment. (162) But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you. And the establishers of prayer [especially] and the givers of zakah and the believers in Allah and the Last Day—those We will give a great reward. https://quran.com/4/160-162

The following verse reveals the character of pious believers who act correctly when Allah (ﷻ) grants them power over others or control over a country. They should establish prayers, give zakat, enjoin what is right, and forbid what is wrong.

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ (41)سورة الحج

Chapter Al-Hajj (41) [And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.

https://quran.com/22/41

The Quran, in the following verse, urges people to be generous in their dealings with others:

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا (29)سورة الإسراء

Chapter Al-Isra’ (29) And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent. https://quran.com/17/29

In the following verse, the Quran orders the believers to be honest, render the trust to their owners, and practice justice. These concepts are responsible for ensuring harmony and loyalty in society.

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُم بِهِ ۗ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا (58)سورة النساء

Chapter Al-Nisaa (58) Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing. https://quran.com/4/58

The Quran recommends that people do good deeds and practice good actions for a better life and the Hereafter.

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ (97)سورة النحل

Chapter Al-Nahl (97) Whoever does righteousness, whether male or female, while he is a believer—We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do. https://quran.com/16/97

In summary of this goal, the Quran urges and educates people's minds to ensure good practice in this life. It guarantees the correct practices of individuals and communities toward themselves and their environment. This is a central concept in the Quran and its teachings.

(iv) Protect the mind from being spoiled or defrauded and practice the proper evidence-based discussions

This goal intersects with the other goals and topics discussed earlier in this chapter. Therefore, there is no need to repeat the same verses, presenting different arguments to support the fact that the Quran protects the mind from being spoiled or defrauded by falsehoods and deceptions. The Quran starts with purifying the falsehoods in fabricated creeds through constructive discussions to convince the mind of the true belief and the genuine concept of God, the Creator. For example, it clarifies the falsehood of multiple Gods, as revealed in the following verse:

مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ ۚ إِذًا لَّذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (91) سورة المؤمنون

Chapter Al-Mouminoon (91) Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him]. https://quran.com/23/91

Imam Al-Sadi, in his interpretation of the above verse, said that the Quran utilized the constructive and gentle discussion style to convince the disbelievers of the oneness of God, having no partner or children whatsoever. He gave the example of the sun, moon, and stars that have been moving in the same pattern since the creation of the universe to benefit all creations on Earth. It is illogical to conceive of the perfect and unique system of the universe to be managed by more than one God. If true, there should be some kind of conflict between Gods in managing the affairs of this universe. However, the perfect and accurate movement of the universe speaks loudly about the oneness of God, Who is perfect in His Names and Attributes. All creations need Him (ﷻ) as a Sustainer and a Creator. Only He (ﷻ) is worthy to be worshiped, followed, and obeyed.

The Quran is full of verses that have a similar argumental style to purify many concepts in the minds of people. Several of these verses were presented and discussed earlier in this chapter.

The Quran also recommends that people do not blindly follow their desires that lead to misguidance, resulting in a miserable life and a bad ending in the Hereafter. This style purifies the falsehood of disbelief and of wrong worship, as revealed in the following verse:

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ (23)سورة الجاثية

Chapter Al-Jathiyah (23) Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?

https://quran.com/45/23

As discussed earlier in this chapter, the Quran presents this style in many verses. The human mind is part of a body that is protected by Islam through the teachings of the Quran because the body is owned by Allah (ﷻ), not the human. The implementation of the Quran guarantees the protection of the five primary necessities of humans: religion, soul, mind, family, and wealth. The Quran has educated humans to avoid all activities and substances that spoil, defraud, distract, or harm the mind, such as wine and drugs, as revealed below:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ (90)سورة المائدة

Chapter Al-Maidah (90) O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. https://quran.com/5/90

There are many similar verses in the Quran that reveal how the Quran protects the mind from being distracted and misled. Therefore, the Prophet (ﷺ) has recommended spreading knowledge to others as much as we can because the listener may have a better mind and soul than the carrier of beneficial knowledge.

وَعَن ابْن مَسْعُودٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا شَيْئًا فَبَلَّغَهُ كَمَا سَمِعَهُ فَرُبَّ مُبَلَّغٍ أَوْعَى لَهُ مِنْ سَامِعٍ» . رَوَاهُ التِّرْمِذِيُّ وَابْنُ مَاجَهْ وَرَوَاهُ الدَّارمِيّ عَن أبي الدَّرْدَاء. صَحِيح (الألباني)

Ibn Mas'ud said that he heard God’s messenger (ﷺ) saying, “God brightens a man who hears something from us and conveys it to others as he heard it, for many a one to whom it is brought retains it better than the one who heard it.” (Tirmidhi and Ibn Majah transmitted it, and Darimi transmitted it from Abu Darda’.) https://sunnah.com/mishkat:230

Conclusion

Quranic education for the mind is defined as the gradual development of its knowledge and capabilities until it reaches its optimum competence. The Quran respects the human mind and appeals to its development. With guidance from Allah (ﷻ), the human mind determines the correct path regarding faith and all living decisions on Earth. Minds are raised and developed through training and practices of thinking, observing, contemplating, reasoning, and the like.

It is vital to urge humans to increase their knowledge and practice thereof. Since the mass of individual minds constitutes the collective mind of a community or society, it is essential to develop human minds within a society to build a strong moral civilization.

It is also key to study in-depth and understand the Quranic approach in educating the minds of human beings so that we practice it with our children and communities. The mind distinguishes good and evil, right and wrong, and unfair and reasonable results. The Quran urges human beings to use their minds to contemplate deeply about the universe and the human body so that it leads them to Allah (ﷻ), the Creator. A fair mind is one of Islam's conditions for being a member of the judiciary, serving as a witness, responsibility, liability, and the like.

Recommendations

It is recommended to search for the word mind (عقل) in the Quran. Examine in-depth its meaning and interpretation in the various verses. Also, examine in-depth the synonyms of the word mind (عقل) and their reflections. Contemplate such meanings and plan for their impact on your mind, behavior, and actions. Try to share your findings with your groups of close friends and colleagues through social media.

…To be continued

Notes:     SWT = glorified and exalted be He (سبحانه وتعالى SWT)                                                        SAS = prayers and peace be upon Prophet Muhammad (صَلَّىٰ ٱللَّٰهُ عَلَيْهِ وَسَلَمَّ SAS)

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