By S.L. Al Hakim
Published on Books on Islam and Muslims | Al-Islam.org (https://www.al-islam.org)
A common argument is that there is no point in reading, let alone memorising, the Holy Qur’an if we do not understand it, and that the language is foreign to us. This, of course, is one of many forms of demotivating sophistries by the master of fallacies, Satan. Subtle, yet convincing. Plausible, yet fallacious. Imam Khomeini, may his soul rest in peace, states that: We imagine that recitation without insight has no effect –this is the whisper of Satan.
Had it not been for worship and piety, Satan would have been amongst the noblest, and behind the Divinely Guided (as), Satan would be most knowledgeable of creations in all forms of sciences. With that knowledge, and having sworn to be the enemy of mankind, the tools at the disposal of Satan, the cursed, is far greater than imaginable, and he should always be expected to be waiting in ambush for the next opportunity.
Satan Said, ‘Now, for Thy perverting me, I shall surely sit in ambush for them on Thy straight path; then I shall come on them from before them and from behind them, from their right hands and their left hands; Thou wilt not ?nd most of them thankful.’ (Al-A’raf 7:17-18)
Be on guard! Always. Even at times when one feels that finally they have started to climb the mountain of spirituality. For it could be an illusion, a decoration of our deeds, a deception of the time, and one that can lead to a greater loss. And we must also be on guard that the actions we think are pious and good, and performed in the name of religion, may not be according to the commands of the Creator. We must always question our actions lest they be decorated in a way that makes us believe something which is not.
…and Satan decked out fair to them their works, and barred them from the way, though they saw clearly. (Al-Ankabut 29:39)
..if only, when Our might came upon them, they had been humble! But their hearts were hard, and Satan decked out fair to them what they were doing. (Al-A’nam 6:43)
Is it a wonder why so many narrations confirm the need to start any task in the Name of Allah, reciting the first Ayah of the Holy Qur’an
In the name of Allah, the Entirely Merciful, the Especially Merciful. (Al-Fatiha 1:1)
Yet, when wanting to recite the Holy Qur’an, we must first seek refuge from the cursed Satan?
So when you recite the Qur’an, [first] seek refuge in Allah from Satan, the expelled [from His mercy]. (An-Nahl 16:98)
Satan will do everything to take you away from reciting the Holy Qur’an, finding every excuse, and showing you every temptation. Phones will ring, messages start coming in on social media, and lucrative deals and opportunities will be put before you.
Take heed, this is the work of Satan, the Cursed one, tempting us away from the duty on hand.
The youthful mind is designed to remember and memorise. That’s a primary function of the brain: Memory. It will seek out thinks to store in its memory, and will therefore chase poetry, passages, speeches, songs and whatever it can find in order to remember. Is it not better that one has a program to assist the mind in memorising the Holy Qur’an?
It is unfortunate however, that some scholars may discourage the youth (let alone the elders) of their communities from memorising the Holy Qur’an. Many reasons may be presented, such as that
Some will ask if there is even any narrations suggesting we should memorise, or that there is no point memorising without understanding.
Part I will provide answers to these questions, while Part II will look in to memorisation technique.
To be continued…
[Image Source: https://www.islamicity.org/8898/values-live-according-quran/ ]
By Ayatullah Sayyid Imam Ruhallah Musawi Khomeini
Excerpt from ‘Theory of Justice – Chapter 2″
CHAPTER 2 : PART 1 : SECTION (I)
In the Qur’anic perspective, ‘adl enjoys an intrinsic value. Health and security in all matters are attached to ‘adl. In this Revealed Book ‘adl is perceived as a fundamental and essential principle on which the truth of existence has been constructed, according to which the working of the universe is fulfilled and based on which pronouncement of Revealed Books and religious laws are accomplished. From the Qur’anic viewpoint, ‘adl is both the essence and source of existence and existence has come into being on the basis of and in accordance with it.1 Also, the loftiest goal of the world, man and religions is to attain ‘‘adl and actualize it in the society and within man’s soul.2 For this reason, God has emphatically ordered all human beings, particularly the people of faith, to be upholders of ‘adl and qist.
In the Qur’anic viewpoint and thought, ‘adl is not merely an abstract concept; it is rather a real notion rooted in existence and in man’s primordial nature. It is, therefore, a real and essential, and not a conventional, conception, because commanding a merely abstract and conventional order in general, all-encompassing and perpetual and in all dimensions of individual and collective existence would be meaningless and devoid of value. However, God has stressed unceasing struggle for ‘adl and its realization in the whole gamut of human life. “Surely, Allah enjoins ‘adl and kindness.” Among God’s attributes one is that He loves the equitable: “Surely, Allah loves the equitable.”
The Qur’an is itself the book of ‘adl and qist. It is, on the one hand, founded on ‘adl and, on the other, for the materialization of ‘adl and qist in human society. In general, ‘adl is the extrinsic and intrinsic aspect of the Qur’an. As put by Imam Khomeini “One dimension of the Qur’an aims to eliminate oppression among human beings and introduce social ‘adl among mankind. If we, those who consider themselves to be followers of the Qur’an and the world Muslims strive to expand this dimension of the Qur’an – the dimension relating to the dispensation of Islamic ‘adl – in the world, then it will become a world acquiring the Qur’an’s external appearance .”
From the viewpoint of the Qur’an, ‘adl is one of the Attributes of God and has different dimensions such as ‘adl in the creation of creatures, endowing them with talents, enabling creatures to accomplish their perfection based on their natural dispositions, management and administration of the world of existence, legislation and enunciation of the laws required by the individual and society; ‘adl in the afterlife is, attending to, measuring and evaluating man’s deeds on a scale.
Divine ‘adl is an Attribute of God. While being real, perfect and absolute, it is one of the principles of creation. Accordingly, it is calculated as one of the fundamental principles in the life of the individual and society. This is the meaning of belief in divine ‘‘adl.
Belief in God’s ‘adl signifies belief in ‘adl anywhere and anytime; that is, seeking ‘adl not only in philosophy but also in sociology.7
On the other hand, the Qur’an views ‘adl as a human and social quality rooted in human primordial nature, which means that in man’s nature and creation is ingrained a tendency towards ‘adl and ‘adl-seeking and an aversion for oppression, tyranny, in injustice and discrimination. This is a fact warranted by man in his inner nature even though preoccupation with superficial fools and worldly matters keep him in ignorance. The Qur’an does not recall man to something beyond his human existence, intellect and nature. If Qur’an calls man to ‘adl, it is ‘adl that inheres in him.
Study of Qur’anic Verses on ‘Adl and Qist
The Holy Qur’an uses two important terms of ‘adl and qist to explain the notion of ‘adl. The term ‘adl and its derivatives and the term qist and its derivatives have been applied in the Qur’an respectively on 28 and 25 occasions. The term ‘adl denotes different meanings in the Qur’an as follows:
1- Ransom, retribution, equal or equivalent to something. In this part one can refer to verses 48 and 123 of Surah (chapter) Baqarah as well as verse 70 of Surah An’am and verse 95 of Surah Al- Ma’ideh. The first two verses stress judgment on the Day of Resurrection based on the performance of the soul and refusing to call someone to account for someone else and non- acceptance of ‘adl and retribution. The third verse touches on the absence of ‘adl and retribution on Judgment Day against those whom the worldly life has deceived and who have taken religion as a plaything. The fourth verse raises ‘adl as retribution and equivalent of expiation and religiously prohibited seasonal expiation. (P. 108 and 109).
Summing up the verses on qist
In general, the survey of the verses on qist guided us on five main meanings of the term.
Qist means placing everything in its own place and station and calling on those with talents and rewarding them gifts in proportion; rising up for qist is a manifestation of the quality of self- existence and eternity … His Oneness, and essential life and eternity is manifest in rising up for qist, integrating and granting life and perfection to all big and small and visible and invisible ingredients, setting up each within its own limit, in harmony with, preservation of and assistance each other. Whatever they possess from this force, radiance, essential properties and gravity interact with each other on the scale of qist and truth. Human life takes form by rising up for qist and endures, perfects and encompasses dignity and wisdom.
From these two meanings it is understood that qist is a criterion in the world of society and human beings.
And, through intuitive and instinctive thought universal unity and qist are understood and establish qist for the harmony of society or the world.As an example one can cite an uprising on the basis of qist in the sense that people stage an uprising and revolution on the basis of qist or people may rise and revolt for the realization of qist. Surah al-Hadid, verse 25 reads: “Surely We sent Our messengers with clear proofs, and revealed to them the Book and the Balance, that mankind may observe the right measure.” Here, an uprising and a revolution have been maintained as legitimate and competent, stressing its realization based on qist. Another inference can be made from this verse. An uprising for qist signifies an uprising for the dispensation of qist. In this case, qist is a goal and an uprising is staged to achieve it.
Also Surah An-Nisa, verse 135 reads: “O you who believe! Be you staunch in ‘idalat, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer to both (than you are).” In this verse, too, an uprising based on qist or for setting up qist has been underscored. The verse can also be expressive of the fact that an uprising for martyrdom for the sake of God should be accomplished on the basis of qist and in martyrdom one should not digress from the criterion of qist. Verse 127 of Surah AnNisa’ reads: “And that you should deal towards orphans with equity.”
In this sense also the equitable is the one who observes the real rights and share of oneself and everyone, and deals with all on the basis of ‘adl, and is the distributor of existing blessings based on one’s right. In contrast to this is the qasit meaning one who spoils the rights of others, oneself and God, deflecting from qist. Verses 282 of Surah Baqarah and verse 5 of Surah Ahzab read as follows: “O you who believe! When you contract a debt for a fixed term, record it in writing; and let a scribe write it down between you with fairness.” And “Call them after their true fathers; that is more equitable in the sight of Allah.”
“Obviously, by permanent and all-out uprising for ‘adl is not meant physical standing, climbing or dismounting. Every individual and society that respects ‘adl is in a state of uprising and every true uprising with a logical purpose for the dispensation of ‘adl is the same as ‘adl. Reflection on ‘adl is a type of uprising for ‘adl, as thinking about life is a supreme manifestation of ‘adl. For this reason, the Holy Qur’an does not say Qaem, rather it says Qawam, which is the hyperbolic form of its concept. Qist and ‘adl refer to the necessity of duration of the uprising and their all-out nature, not being temporary and unilateral.
Dr. Mirza Abbas Ali Khoyee (Pakistan)
By Mohamedarif Suleman (Dar es Salaam, Tanzania)
“What fascinates me about addiction and obsessive behavior is that people would choose an altered state of consciousness that’s toxic and ostensibly destroys most aspects of your normal life, because for a brief moment you feel okay.” – Moby
“Addiction is just a way of trying to get at something else. Something bigger. Call it transcendence if you want, but it’s like a rat in a maze. We all want the same thing. We all have this hole. The thing you want offers relief, but it’s a trap” – Tess Callahan
Sadiq Muraj (Birmingham, United Kingdom)
Alhamdulillah we have got gems & pearls in our community; the professionals, the business-minded people, and the entrepreneurs (the creative) people in gents, ladies & children. If all of us decide to give only 1 hour per week for our community, we will have 635 hours a week for our Community according to our registered members
Now, the question is how each and every one of us can contribute to our community?
As it is said in Gujarati:
Man (with willing heart)
DHAN (By Finance)
Also it is said in Farsi:
DIRHAME (by Finance)
People who have got bounties of Wealth can help with Finance, the people with physical energy can help physically, others with their Precious time, Writing, giving suggestions, and Ideas. Professionals with their Skills, Business-minded with their experience and Contacts & many other ways.
I myself who am a full-time Carer of my wife & can rarely attend our Jamaat Programs due to my Caring duty, but I don’t think I am exempted from my responsibilities towards our Community. So I am writing Articles, to spread Awareness & Invite all our Community members towards Community Work.
In the Ziyarat of Aba-Abdillah(a.s.) we say YA LAYTANI KUNTU MA’KUM FA’FUZO FAWZAN AZIMAH. Kaash we were there in the plains of Karbala on the day of Ashura, we would help you our Imam. But there is a voice still being heard in the environment. HAL MIN NAASIRIN YANSURNA, HAL MIN MUGHISIN YUGHISUNA, Is there anyone who can help me in this tough time. Our Imam called us for help on the day of Ashura, but his calling was not limited for that time and that land but every day, every era & every place.
As we say KULLU YAWMIN AASHURA WA KULLU ARZIN KARBALA.
Every day is Ashura and every Land is Karbala.
In my previous article I have mentioned about INVESTING IN PEOPLE.
Being in the Information Age & Technology Era, every day a new thing or system is being introduced for learning and getting updated with the current technology world. The Professionals, Businessmen and the Creative people have to adopt the lifelong learning system to be in the market and the time for the skills needed.
So, I humbly request our Community Authorities to establish an INVESTING IN PEOPLE FORUM where our community members can get useful courses to learn to polish their skills. Many online courses are available which can be learned from home at our own time & pace. We should also register our form in Birmingham City Council, so we can get fully funded courses, discount rate on other courses and support to get needed tools like Computers, Laptops and other facilities which are needed. So people can learn more and polish their Skills at their own time & pace. Our Community members should also contribute towards this Funding.
We are always asking a question that “What are we getting from our Community?” But we never ask ourselves that “what are we giving to our community?”