“Quranic Wonders” is a term used to describe various aspects of the Quran that are seen as remarkable or miraculous by Muslims. It can encompass a broad range of interpretations and perspectives, but generally falls into two main categories:
1. Scientific and Historical Accuracy: Some believers point to verses in the Quran that seemingly allude to scientific or historical facts unknown at the time of its revelation. These can include:
- Embryonic development: Some interpretations of certain verses are seen as describing stages of fetal development.
- Mountain formation: Certain verses are interpreted as mentioning the movement and anchoring of mountains.
- Historical events: Mentions of past civilizations or figures in the Quran are seen as evidence of its historical accuracy.
2. Literary and Linguistic Beauty: Others emphasize the unique and unparalleled literary qualities of the Quran, including:
- Eloquence and style: The beauty of the Arabic language used, the use of metaphors, and the rhythmic flow of the text are seen as miraculous.
- Universality of meaning: The Quran is believed to be open to diverse interpretations and relevant to all times and contexts.
- Challenge to produce something similar: The Quran itself issues a challenge to humanity to produce a text of similar literary merit.
- 1. The Qur’an offers all the people who wish to receive.
- 2 How to deal with the Qur’an
- 3 Contextualization, gradation and connotation
- 4 The goals maqasid or objectives of the Qur’an.
- 5 aspects of Qur’an’s miraculous miracle
- 6 Common errors
(Summary The essay is about Qur’an as an eternal miracle. It provides a way to understand how this Qur’an can be enhanced for this purpose and also how to avoid the common traps. It concludes by saying that it is essential to take care to approach the Qur’an in accordance with its goals (maqasid).
Quality and substance aren’t to be substituted in exchange for a superficial appearance or a huge amount. This is because it is the tenets of the Qur’an that it only gives what people really would like and are prepared to take advantage of it.)
The Holy Qur’an is an eternal miraculous act of God that He sent to the creator of all things through His final messenger to mankind. It is the greatest and most dazzling divine gift ever seen on earth. Its significance is proportional to the significance that was the prophet Muhammad (peace and blessings on his soul) as the prophet’s seal and the significance of his prophethood mission.
The Qur’an is Allah’s final declaration to humanity. This is the Holy Word, and therefore, the only remaining unalterable connection to Heaven. In order to keep it that way, Allah vows that He will guard the Qur’an against the slightest hint of distortion or interpolation.
In the infinite Speech of Allah, The Qur’an doesn’t reflect the opinions of the majority of people claim or believe it to be. It is only what Allah declares to be.
Therefore the Qur’an is a guidebook book, a clear evidence of guidance of the Qur’an, a test, a judgment between right and wrong, a blessing to hear good news, good advice reminding that is truthful healing for what’s inside the breasts, mercy, a clarification of everything, a beacon of illumination, inspiration, spirit clarity, illumination, and clear knowledge.
The extent to which the Qur’an’s influence can be felt not just human life, but also the world at large it is demonstrated by the Qur’anic assertion “If We had dropped this Qur’an on the top of a mountain, you would have seen it humbled, and free of terror of Allah. We also present these instances to the people, so that they’ll consider” ( al-Hashr, 21).
The Prophet was instructed to make use of the potentials of the Qur’an to their maximum extent and also to “strive against them by using the Qur’an an arduous striving (with an enormous effort)” ( al-Furqan 52). It was the Qur’an proved to be the Prophet’s most trusted allies, his most secure haven and most powerful tool (defense).
The announcement to the Qur’an was the most unique ever recorded in the time of creation. The entire universe could be interpreted to conclude in that exact moment. Everything could have been geared towards this spiritual and mystical final point.
In the course of when the Qur’an was revealed the whole metaphysical world was altered. A few of its elements were adjusting for a moment and then put to rest. The revelation was a life-threatening threat as well as a rapture. It was the primary motive to”the “existence” of the universe.
For instance the night that the Qur’an was read aloud (when prophetic revelations began) is known as”the Night of Qadr (decree, power determination, value, destiny (or measures). It’s better than a thousand years. “The angels, as well as the Spirit descend on the earth with the their Lord’s permission for all things. Peace will prevail until the dawn appears” ( al-Qadr, 4 – 5).
In certain pseudo-Sufi beliefs the Muhammad was the Prophet. Muhammad (peace and blessings on his soul) was among the first person to be created and the first to be referred to and the first to be praised.
This is true for the Prophet’s character and his work, as well as his entire life. Many Sufis believe – due to some false and unsubstantiated traditions however, that Allah spoke to his Prophet “O Muhammad, without me, I could not have been able to create anything.
Then or today… All things have been created because of you (that is Allah, the Light of Muhammad who was the shining light of Islam from the beginning of the realm of the soul).”
The Qur’an offers all the people who wish to receive.
The Qur’an is more significant and powerful than the famed wonders performed by prophet Musa (Moses) like as his staff changing into the form of a serpent, his hands becoming white and shining and his separating of the sea and so on. Prophet ‘Isa (Jesus) and Jesus – for instance, speaking from his cradle, healing the blind and leper, raising the dead and receiving a table from heaven that was filled with food, etc. It is the same about the many miracles performed by all prophets too.
These miracles lasted only a few minutes. While they were huge the impact of their power was restricted only to a few people for a short period of time and a specific geographic area. After that, they were merely narratives of history.
The faith of the prophets’ peoples progressively diminished and their faith in the possession of and commitment towards the prophets’ religion was becoming more doubtful The narratives were also losing their importance and appeal.
The historical facts ended up were transformed into legends, legends turned into myths, and the myths of the age of agnosticism became mere fibs and folklore. They were the Qur’an and Muslims became the greatest guardians of these wonders and the authenticity of their claims, and also of the respectable fame of their prophets.
However on the other hand, it is also true that the Qur’an is a blessing for every moment, for any person, any place and all conditions. The issue, however, isn’t as easy and simple as it appears.
The Qur’an is self-revealing as well as capable of exploration. It’s both an undiscovered treasure and a visible one. It’s as much as a tool to achieve its goal. Equally it is a path to Truth, and is an integral component of the latter. It is a speaker and wishes to be “spoken or communicated to” by which it wishes to establish friendships to its listeners (reciters).
Allah affirms that: “And We have indeed created the Qur’an easy to comprehend and remember: is there any one who is going to receive warnings?” (al-Qamar, 17).
“And We have also handed to You (O Muhammad) the reminder as well as the advice (the Qur’an) to be able to clearly explain to others what was sent to them and that they can think” ( al-Nahl, 44).
“These are verses in the transparent Book. We have transmitted it to you as an Arabic Qur’an to help you gain the wisdom of Allah” ( Yusuf, 1 & 2).
“(It is) it is) a Book We have made known to you that is abounding in goodness, so you can ponder the passages and people with an understanding capacity can be aware” ( Sad, 29).
“Do they then not try to comprehend the Qur’an or are their hearts blocked (from being able to comprehend that it)?” (Muhammad, 24).
In the course of being a wonder it is also a miracle that the Qur’an is only as generous as one wants and in the amount the person is willing to benefit from it. There are those who study, befriend, and always read the Qur’an and receive little or nothing from it. However some people’s contact with the messages of the Qur’an were sporadic but their lives were transformed by it.
This is due to the fact that in the beginning the people had no desire or even a little of the Qur’an. Their relationship to it could have been professional, academic, untruthful and filled with certain interests.
However, in the second scenario there were people who were real truth seekers and the Qur’an as a source of inspiration and the embodiment of truth instantly captivated them.
It resembles an encounter between desperately displaced, lost thirsty souls as well as the revelation of an incarnation of a Savior who was meant to seek and save those who have been lost, fearful and thirsty.
It is normal that the Qur’an does not provide more than is requested and desired from it, as it is not a good idea to give more than that. It is just that everyone receive only what they desire and deserve.
Also, the Qur’an offer more than the person can handle, as the gift could not be appreciated. It could be too much of a burden to carry which is why it could be misinterpreted and handled incorrectly. One could also be seeking conflict, thereby seeking only private opinions ( Alu’ Imran 7,). In reality The Qur’an “guides to the one that is the rightest and most appropriate” ( al-Isra, 9).
“And declare: “The truth is from your Lord, therefore whoever would like to believe in him, let him And whoever is able to to doubt – let him believe” ( al-Kahf, 29).
“Indeed, Allah guides not people who are guilty” ( al-Ma’idah, 51).
“Indeed, Allah does not provide guidance for the unbelieving” ( al-Ma’idah, the 67th chapter).
“Allah is not the one to guide unruly group of people” ( al-Ma’idah, number 108).
Making wise decisions when it comes to the Qur’an
The Qur’an states that it is a source of guidance. It is, perhaps, the most famous epithet. But the Qur’an also reveals the fact that its teachings are not one-dimensional. It’s multidimensional and has innumerable treasures for all kinds of people. There are surprises for all.
Therefore, it states that it’s a guide to the god-fearing (those who are aware to Allah) (al-Baqarah 2, 2) for the entire human race in general (al-Baqarah the 185th chapter) for those who are believers (al-A’raf 52) and for those who are submitting (who have the status of Muslims) (al-Nahl, al-Nahl,) as well as for the people who are doing acts of goodness (Luqman 3) and for those who have a certain the faith (Jathiyah 20).
There cannot be a singular or some standard and uniform ways of handling the Qur’an. Methods for dealing with it must be as varied and flexible as is required by its contents and goals. For instance, a strategy designed for the needs of a Muslim shouldn’t be the same to one intended for a non-Muslim.
Nor is it appropriate for a method aimed at an uninitiated Muslim ought to be the same as one suitable for an actual Muslim who has confidence in his faith and has a track record of goodness.
Also, the methods that were that were developed specifically for Jews are not meant to be used to be used by Christians or the reverse should be true. Nor are they appropriate for Jews as well as Christians be employed to deal with skeptics and atheists who are hard-core.
This is the meaning of the Qur’anic instruction to call people to follow the direction of Allah “with the wisdom of a wise man and with beautiful preaching; and to argue with them with the best ways and most gracious. For Your Lord is the only one who knows those when they have deviated from His path and receive the guidance of Allah” ( al-Nahl, the 125th chapter).
This is reasonable since the abilities, needs and expectations of different people do not match up. Everybody is trying to attain what he desires, needs for, and is able to be able to comprehend.
To enable the Qur’an to guide and inspire people, they need to be aware of where they currently are, where they’d like to go, and the reason for that. People need to be aware of who they are and whether they’re satisfied with their lives.
They should take a look at the state of their lives, including their successes, mistakes and their future plans. In other words, they have to reconsider – and, should they need to, if needed put in the risk the entire view of their world and the models they use to guide their behavior.
Additionally, in order to allow in order for the Qur’an to be a source of illumination evidence, confirmation, authoritative reminder, joyous tidings, etc.
People must first consider that they require these things. They should eliminate and at the very least begin to rethink their accumulated mistakes beliefs, delusions, and beliefs. Their ears and eyes should be opened and their minds stimulated. However, this is very difficult.
To achieve this, people must be skeptical of everything, and especially of themselves. They must be able to examine every aspect of their lives. This will be the sole way to find flaws in their present practices, while at the same become more in touch with the divine universe that is the Qur’an.
The most fairness of the Qur’an is the fact that it insists that all God-given abilities are used to dispel the falsehood and accepting the truth. If anything is not done in this manner is a sign that the Qur’an does not intend to entertain.
The Qur’an is not in the habit of accept any kind of ideological mistakes, shortcuts, or inferiority. Like it is adamant that truth and error to be discarded only in a rational manner and rationally, the Qur’an also requires that truth and direction be accepted only in a rational manner. According to the Qur’an and Muslims are not afraid to engage anyone and at all levels engaged in debates and discussions that are constructive.
Although they are constantly on the offensive instead of defending The Qur’an as well as Muslims have no need to be worried or hidden. Their argument is transparent and truthful. There is nothing but goodness for the human race and the entire world is the goal. Their purpose is universal and global, and so do their current cultural preferences and strategies be.
Whoever they might be – ought to be one of seeking truth and pursuing truth. This should be their primary focus as well as their motivations. This will be how that people can wriggle out some useless thoughts, as well as experiences, within their minds, and tense souls, and make the space for the light of the Qur’anic rays to take over and start working.
The people need to be firmly brought up to the Qur’an, and thus establish an initial, impartial relationship with it. From there the Qur’an will then take control, hand-in-hand with the emotional, rational and spiritual states of individuals. In a causal connection in which the former becomes more intense and profound and the latter gets more sophisticated and expressive.
In that sense the more one is looking for from the Qur’an as well as his relationship to it and the Qur’an, the more he’ll be able to receive as well as the more he strives to discover the wonders you will be able to discover and take note of. Without a doubt it’s an understatement when we say that the ceiling is not the only limit to the mutually nurturing and nurtured relationship. There is no end to such an enthralling adventure.
Graduation and contextualization
This contextualization, as well as differentiation in the relationship between the Qur’an and the context and the intricate interplay between revelation, reasoning emotions, as well as the overall conditions – are essential.
It is not enough to insist from the beginning in the belief that Qur’an is the word of God and was revealed to mankind by the Messenger who is the last one which leads into Jannah (Paradise) and the future and on. It is likely to be ignored.
This is because a lot of people don’t believe in God and don’t believe in Muhammad (peace and goodwill be on his name) as the Messenger of God and are not concerned about the Afterlife and its specifics. Everything you say is likely to go unheeded. The preaching style must be adapted to the level and nature of the people’s comprehension.
It is obvious that as long as people get caught up in their everyday daily concerns that are rooted in a multitude of falsehoods and misunderstandings that there will be any improvement whatsoever as far as searching for truth and in ennobling the lives of those who are in the picture.
It’s like the memory of a computer that is full. If a file is in the process of being save, there’ll be a warning sound informing you that the memory is depleted, and to allow a new file be saved, old files have to be removed.
There’s also a saying that states that someone who has been stuffed with poor food can’t be enticed with anything else, not even the finest and nutritious food. It is only necessary to become hungry to eat again.
Also when inviting individuals to read the Qur’an the Qur’an and its circumstances must be thoroughly and completely investigated. They must be correctly diagnosed, taking each aspect into account. Every detail is too important to be ignored.
Only then will Qur’anic recommendations be made that are relevant practical, practical, and logical. Only then will they become real value, and the Qur’an as a source of guidance and healing to provide guidance and healing begin to perform miracles.
It also implies that in order in order for the Qur’an to be influential and guide our lives it must be operational in the world. It must be functional through the shifting of space and time. It must find a equilibrium between its divine nature and being “down-to-earth.”
In the end, one of the most amazing miracles in the Qur’an is this an effortless passage from the heavens to the earthly realm through Muhammad’s heart. Muhammad (peace and peace on his soul) and also from the realm of infinity, perfection endlessness, inexhaustibility, and eternality and into the terrestrial world opposites perfectly meeting the needs of both universes.
The Qur’an’s most significant miracle manifests itself in transcendence, setting and working in the temporal dimension (the continuous progression between the past, present, and future the present, future, and past) and becoming a god above everything else and leading to the most prestigious levels of the spiritual kingdom. Its purpose in the world is to function as a bridge between the and two facets of Otherworldliness and ensure a smooth transition to the other.
Unaware of the nuances of this fact could result in some extreme and even dangerous viewpoints. Similar to what occurred at the end of the 9th century unimaginable dispute over doctrines raged across the centers of intellectual thought in the Muslim world.
In the midst of the debates was the issue of whether the Qur’an’s status as the word of God is a creation or not. This, in turn, created the all-encompassing mihnah (test or trial) that shook Islamic culture to its very foundations.
The Qur’an also states about it: “None shall touch it except the pure (clean) one. A message of Allah, who is the Lord of all Worlds” ( al-Waqi’ah, the 79th chapter). This means that none of the unclean and undesirable elements, either in the metaphysical realm nor our physical realm, could be in any way connected to the Qur’an, or even enter into its contents and infect it.
The statement is universal. It also encompasses the issues of how individuals conceptualize the Qur’an, handle it and spread the message that is the message of Qur’an. The spiritual, physical, intellectual and moral aspects in the concept of pure (cleanliness) are implicit in this.
It’s a fact that using the wrong approach using the Qur’an will undoubtedly backfire eventually or not. Wrong prescriptions may still cause death. The right medicine can save the life for a person, but it can cause death for someone else.
The Qur’an is not something to be imposed or forced upon anyone, but rather sought-after and cherished. It’s not meant to be an burden, but it is a blessing and a mercy. A strong love connection will develop between the soul and the Qur’an since they are part of the same divine family.
Another aspect of dealing carefully in the Qur’an is to be aware of when and where to draw an appropriate line. There is Allah who is the one who guides people and “however you attempt it is unlikely that most people be able to believe” ( Yusuf, 103,).
Criminals and sinners do not be convinced of the Qur’an (the Qur’an) until they experience the severe penalty” ( al-Shu’ara’, the 201st chapter). However the mandates of morality and reason should not be compromised in any way.
Allah has advised his Prophet “Then perhaps you’ll be killed by tears, remorse after them in the event that they don’t accept the Qur’an’s message. (Qur’an)” ( al-Kahf, 6,).
“You don’t have the capacity of a keeper (controller or for war) of the people” ( al-Ghashiyah, 22).
The maqasid, or the objectives of the Qur’an
When dealing with the Qur’an taking the time to carefully observe what some scholars refer to as “the goals or maqasid that are in the Qur’an” is vital. Since everything has goals, and for which they were established and maintained and the Qur’an is no exception too.
The efficacy and validity of an object depend on its goals and the extent to which they’ve been observed. Because of the importance of the Qur’an learning and implementing its goals, along with the maqasid or goals of Shari’ah is definitely more crucial than doing so in any other field of intellectual study.
The Qur’an’s goals are not being fulfilled, which results in a decrease in its purpose and rationale as well as within those of the believers as well as non-believers. The issue is both reciprocal and a relative one. The more objectives are distorted or ignored and the more common the Qur’an’s message and the Qur’an’s text appear. The more often they are presented as unattainable and inconceivable the more flimsy and unreal the Qur’an’s goal and purpose appear.
For instance, contrary to a number of widespread false belief systems that are widely held, the Qur’an is not a work of science or historical significance and it is not an e-book or a literature masterpiece within the usual sense. They aren’t the primary goals. The Qur’an is a part of all of these issues but its strategies and objectives must be considered in the context of. They should be evaluated against the primary objectives of the Qur’an and its general ethos.
The risk of not properly handling the goal is that if an academic, scientist or author, scholar, or anyone else attracted by what he’s read about the Qur’an and comes in the Qur’an, they have expectations to meet.
When he discovers that the Qur’an does not exactly the way he had hoped it would be, he immediately becomes dissatisfied. The expectations remain unsatisfied at most. Then he formulates a conclusion basing his judgment on the first impressions.
The impact of expectations and impressions that follow shouldn’t be underestimated at all as it is well-established that people require a brief amount of time and very little information to make an impression. First impressions are so strong that they’re more significant than the facts.
Two of the scholars that wrote the most in-depthly about the purposes that are outlined in the Qur’an were Rashid Rida and Ibn’ Ashur. They wrote about this in their respective exegesis or commentary (tafsir) in the Qur’an.
In the words of Rashid Rida, the primary goals in the Qur’an are ten: “explaining the basic pillars of religion, highlighting prophethood and divine apostleship, as well as the prophetic responsibilities and the human mind to be perfected and reshaping the humanistic, sociopolitical and national ethos; explaining the notion of accountability to Islam and the overall benefits of its prohibitions, establishing the manners, principles and fundamentals of universal Islamic political authority; leading towards economic reform; formulating the policy of war, philosophy for elimination of its problems and dilemmas; establishing women’s human civil and religious rights; which will lead to the liberation from slavery” (Tazul Islam & Israr Ahmad Khan).
In the case of Ibn’ Ashur, the goals of the Qur’an include eight. They are: “The amendment of beliefs and the development of the intellect in accordance with the right path as well as cleansing morality laws, which are composed of particular and general rulings as well as the welfare of the Ummah and the observance of its laws in order that a harmonious unity can be created by stories and facts about the past of nations for the purpose of enlightening people to imitate good and a warn against evil; and instructing its readers in a manner that is appropriate to the current times in which they live and advising, averting to restraining, encouraging and warning and restraining the Qur’an’s inexplicableness as an indication of the Prophet’s authenticity” (Tazul Islam).
The most ideal role model for this could be the Prophet and his followers. They aimed at every person and each situation specifically. They dealt with them using the Qur’an However, they only used the portions that were required and most appropriate. They always used the correct dosages and the right qualities.
Let’s look back at the first movement towards in the Christian kingdom of Aksum today, which is Ethiopia as well as Eritrea (formerly called Abyssinia) as well as the meeting between Muslim refugees and Aksumite monarchy, also known as Negus as well as his royal elites where one of the leaders from the Muslim faction Ja’far B. Abi Talib, recited portions from Surah Maryam (Marry) and the Prophet’s rendition one of the 38 first verses of the surah Fussilat to ‘Utbah and b. Rabi’ah, one of the Quraysh chiefs who had approached the Prophet with some suggestions that sought to end the Prophet’s opposition to Makkans who believed in polytheistic religions, and the Prophet’s writing verse that says no. 64, which is from surah Alu ‘Imran, only in his formal letter of thanks to Byzantine Emperor.
In the same way, the essence of asbab al-nuzul – i.e the contexts and times that led to the revelations of the Qur’an is also to be preserved. The process can be reversed in the present. If the Qur’an (or a large portion of it was revealed as the result of a sequence of social and political elements, relating the verses with general circumstances and general lessons, instead of particular events and other narrow specifics, its current relevance and use could be based on the same factors, however in reversed ways and in modern contexts.
If historical events triggered the revelation of texts, not just targeting these specific elements, but many others and beyond. In this case the same text that was revealed can also be utilized today for the purpose of pursuing and healing similar current issues, acting as a basis for targeting a variety of more directly and indirectly similar situations and contexts.
The Qur’an’s dynamism is always present and active and easily surpassing all variations and variables that life brings. It is its purpose in heaven. If anything is not working as the Qur’an as well as life are handled, the issue is not with the Qur’an or life, but with individuals who are unable to meet the demands.
Aspects of Qur’an’s miracle
The functions of the Qur’an can be summarized in the following manner. It guides people onto the right path, and brings them out of darkness and into the bright light. Through this the other dimensions of the Qur’an come out in the light as well.
The Qur’an doesn’t perform physical miracles in the traditional sense like the movement of mountains, resurrecting people and speaking to the dead or any other type of defiance to the physical laws, even though Almighty Allah can accomplish anything. In keeping with the nature of Prophet Muhammad’s mission, most amazing purpose of the Qur’an lies in the creation of people, yet generations, and their communities with an astonishing culture and civilizational zeal.
In this sense, the Qur’an’s intention is the creation and continual existence of a culture and a civilizational footprint which will prove man’s complete devotion to and worship of his Master and Creator and the accomplishment of man’s responsible vicegerency mission in the world.
Therefore, the most important and most immediate Qur’an’s miracles included: the birth of the very first and most exemplary generation of Muslims as the Prophet’s companions or sahabah, the establishment of the first and most exemplary Muslim nearly utopian society in Madinah that was ruled by Prophet Muhammad himself, and that was based upon the divine principles of justice, piety and brotherhood, equality and altruism. of the very first golden period in Islamic culture and civilisation within Madinah under the guidance of the Prophet.
The subsequent examples of Muslim people, generations societies, cultures, and civilisational golden times were of similar quality and meet the criteria – though not in the same way as the ones associated with the Prophet’s time.
The best evidence of the Qur’an’s mystical nature is the history of Islam and its and Muslims long-term existence and remarkable performances throughout its history. The work and achievements of a variety of people and groups in both private and institutional settings were often described as extraordinary and beyond the realm of possibility. They truly were miraculous. They were the purpose and the tool of the Qur’an’s mystical intention and purpose.
For example, Satan accompanied the polytheist army on Badr in a bid to bolster them and assuring them of the victory. “But when the two armies saw one another, he stepped to his right and declared: “Indeed, I am disconnected from you. I can see what you cannot perceive; in fact, I am afraid of Allah. And Allah is severe in penalty” (al-Anfal, 48).
In the opinion of many the commentators, Satan saw thousands of angels gathering with the believers, who Allah had sent earlier to aid the believers. The issue can also be interpreted in the sense of Satan believing that the believers were on the battlefield of Badr in their full glory. The fight was an opportunity to be truthful and the believers had to prove what the mighty Qur’an had done for them.
When Satan realized that the followers were now the incarnation of the Qur’an’s message and the Qur’an in their behavior, acting like living and walking Qur’ans in a way He fled. He observed that in Muslim warriors epitomes of supernatural power and the miracles that are contained in the Qur’an. He observed in them a swarm of miracles prepared to strike in unison. He was aware that there would not be victory over these people and an army – but of course, assisted by Allah’s angles and his immediate intervention. Satan was left with only one option: to display his cowardly inclinations and escape the battlefield.
In the same way in a way, it is a sign of the incredible power and strength of the true believers, in all times and place The Qur’an states: “O Prophet, urge the believers to fight. If you are among them the twenty (who are) determined and will be able to overcome two hundred. In addition, if there is in your ranks one hundred (who are) determined and steadfast, they will defeat thousands of people who doubt because they are minority who are unable to comprehend. In the present, Allah has lightened (the burden) on your behalf, as He is aware that there is a weakness among you. Therefore, if among the group of you only 1100 (who are) determined and steadfast, they will be able to overcome two hundred. If there is in your ranks one thousands, then they’ll be able to overcome two thousand, with the help of Allah. Also, Allah will be with those who are unwavering” ( al-Anfal, 65-66).
The sole reason for the amazing faith of believers is faith and perseverance due to the authority in their Qur’an. In contrast, the sole reason behind the depreciation of non-believers is that they are in a state of utter faith and being a group who don’t understand due to their lack of knowledge about what is contained in the Qur’an (and Islam as a in general). Although a similar “weakness” occurs to believers, non-believers must be unable to compete with them.
Some common failings
The most effective method to witness the power of Qur’an is to build an close relationship to it through constant looking at, studying, thinking about and implementing the principles it teaches. He should surrender to the Qur’an wholeheartedly and allow its endless riches to cleanse the soul, enlighten, guide and “mould” the person.
He will be able to see more clearly than anyone else what the Qur’an has to do with the entirety of his being, absorbing the experience and taking pleasure in the journey in person. What an individual will be going through in this life is nothing short of an extraordinary personal experience.
The same is for society and how they are able to make the magic happen. The same strategies and mindsets need to be strengthened and adapted to the varying levels of institutions as well as their collective civil and cultural endeavors. Societies are nothing more than groups of people.
But, many people fail in their endeavors. This is why, in particular in the present, a lot of Muslims don’t have any significant connection with the Qur’an and many continue to read and learning the Qur’an but nothing more than mechanically and artificially and without ever trying to comprehend the meaning, let alone apply it.
Many are overly melodious and artful recitations, viewing the subject as a way that is “lawful” enjoyment and entertainment. Many utilize the form and contents of the Qur’an solely as an artistic source of inspiration, particularly in the fields of calligraphy as well as decorative arts.
A lot of people use the Qur’an to serve as the basis of their solitary academic pursuits, while a lot of people do not pay attention to any aspect of the Qur’an. In all of these areas the issue is based on volume and form rather than the essence or quality.
In this way it was that the Qur’an was reduced to an instrument for the development of the development of a Muslim pop(ular) cultural. It became merely an image, a symbol as well as an incapacity potential. It lost the ability to do anything with bookshelves, except as a decorative part and also as a tool and the object of certain superstitious ideas and beliefs. It was rendered ineffective through classes, courses conventions, programs and competitions where anything related to the Qur’an other than its real essence and spirit was celebrated.
In the name of the Qur’an, mediocrity imprudence, and even outright ignorance are celebrated. In other instances it is the case that people are Qur’an and its followers are (ab)used to disguise administration incompetence, political tyranny and corruption. Infrequently, huge and lavish events are planned for one or all of these reasons and being a showcase for the Qur’an and its adherents (reciters as well as memorizers) as well as the people who are responsible for fraudulent political spectrums being praised and admired. If one is able, avoid these gatherings.
So, as we can expect – the current Muslims and their development ventures aren’t awe-inspiring or miracle-making. In the real world and in the eyes of other people they’re as insignificant as “the garbage, or scum of floodwaters”. They’re not an element to be reckoned with. They’re not to the level of other contemporary civilisation standard-setters.
The only way to go is, obviously, is to bring the Qur’an in all its entirety and letting its mystical power provide the direction.
Categories: PRAYER (Salat), ALMS (Zakat), SAWN (Fasting) HAJJ (Pilgrimage) & DUA (Supplications), Hadith and Tafseer, The Holy Quran, Quran Jaz 1- 114
Topics: Ushr and Zakat, Hijab, Arabic Corner, Faith, Islamic History, Biography, Sirat ul Nabi PBUH, Islamic Studies, Halal & Haram
