By: Samsul Nizar
Professor of STAIN Bengkalis
Al-Quran is the divine word of Allah, which He granted in order to acquaint all of His creations with His power. Primarily, His creation consists of the Quran, which is a valuable text for deepening one’s understanding of the Creator. His utterances are in two forms: those that are spoken (qauniyah) and those that are written (qauliyah). Undoubtedly, the boundless truth of His verses is intended for all creatures, particularly as a reminder to His servants and caliphs on earth, the human race. Everything must therefore be read and appreciated ceaselessly. Allah declares this in His words: “Should the trees on earth transform into pens and the sea itself become ink, followed by seven more seas that dry up, the sentences of Allah would continue indefinitely (written with them).” “Indeed, Allah is once more mighty and wise” (QS. Luqman: 27).
Comparable in magnitude to an infinite ocean, the word of God surpasses the entirety of His creation. An image that embodies His omnipotence and affection for all living things, surpassing all that is. Thus, His authority becomes manifest to those who remove the hijab, leaving nothing obscured. The truth, however, is invisible to those who are clothed in ignorance (the hijab), so they are unable to perceive it. All the truth of His words is lost, even though the physical eye is capable of seeing and knowing what it sees when the eyes of the heart and mind are closed by conceit. Indeed, it is frequently misconstrued as though the Quran is His exemplary word; whether intentionally or unintentionally, this notion has been manipulated and distorted (QS. al-Ma’un: 1).
When the Quran was manipulated, burned, shredded, and trampled upon by infidels on multiple occasions, the faith of every Muslim on the planet at once came into conflict and rose in defence of their sacred text. An attitude of faith worthy of pride and steadfastness in its maintenance. This demeanour demonstrates his unwavering self-confidence and his readiness to courageously defend the honour of the Islamic teachings in which he firmly believes. This incredibly virtuous disposition is exhibited by every Muslim, irrespective of social standing or geographic location.
Nevertheless, this virtuous disposition is cultivated with regard to the conduct that transpires among religious communities in the realm of sharia. Conversely, with respect to the internal operations of religious communities involving individuals who “buy and sell” verses from the Qur’an, there are periods when a significant number of individuals are indifferent and choose to remain silent. Indeed, instances persist of individuals adhering to the Islamic faith who have manipulated the Quran, whether deliberately or unintentionally.
The following are some typical behaviours exhibited by (internal) believers in regard to the Quran:
First, ordinary individuals who have an interest in reading, studying, comprehending, and applying the Qur’an. The individual exemplifies this archetype when he dons the Quran as both his outer and interior garments. In this particular instance, Allah imparts a reminder via His words: “The Qur’an was revealed during the month of Ramadan, serving as a manual for human beings and containing explanations of its teachings and the differentiation between right and wrong….” 185 (QS al-Baqarah).
Everything he does is in accordance with the teachings of the Quran. The individual employed the Quran as sustenance to maintain his religious well-being and as attire to govern his overall conduct or etiquette. This was accomplished in full imitation of the Prophet’s ethical principles. This pertains to the declaration made by Siti Aisyah RA in response to a question from companions regarding the Prophet’s ethical standards: “The Quran contains the Prophet’s morals” (HR. Muslim).
If the Quran serves as a manifestation of the Prophet’s exemplary morals, then the only way to emulate his great morals is to diligently apply every aspect of its teachings. Not limited to individual, familial, societal, political, national, and state affairs, but encompassing every facet of existence. In addition to words, actions are also taken. In addition to words and actions, the nutritional content of the Quran permeates the entirety of the circulation and the vibrations of the heart and mind. An intersection of the Quran qauniyah (self and nature) and the nutrition of the Quran qauliyah will result in the emergence of a meeting of the two aspects of the ultimate truth. You will then have the delight of witnessing the servant and his Lord engage in a conversation filled with mutual longing.
To advance to the subsequent level, one must begin by reading, comprehending, and applying the material that is being presented. Nevertheless, this progression must be sustained until the heart and intellect are nourished by the Quran, at which point the essence and teachings of the Quran become manifest within oneself. Allah states in the hadith qudsi, “Whoever is preoccupied with reading the Qur’an, until there is no time for any other devotion to Me or inquiry of Me, I shall provide the most eloquent responses to those who inquire.” Bear in mind that the Qur’an’s primacy over other verses is analogous to Allah’s superiority over His creations (HR. Baihaqi).
As per the author’s assertion, the hadith qudsi above defines the Quran’s meaning in its written (mushab) and expressed (self and nature) forms. Conversely, the interior and outer meanings of “read or read” are denoted by their respective meanings, which reveal both the literal and figurative significance of the word. Every subordinate aspires to this interpretation of significance, desiring that the Quran serves not only as a source of information, guidance, or sustenance, but also as a conduit to knowing and being with Him. When a subordinate desires to know and be in His presence, the Prophet’s life serves as a genuine manifestation of the Quran through the reflection of life.
Second, average individuals who engage in reading and studying the Quran without attaining a comprehensive understanding of its teachings. This average person has been unable to apply the Quran as a life guide, practice, or benefit from its delicious nourishment. Due to this rationale, endeavors are necessary to discover the nourishment of the Quran by means of the pursuit of knowledge and the expectation of His guidance. Despite not having yet acquired the nutritional essence, it is imperative to preserve the grandeur that has been attained thus far. Nevertheless, actions infused with presumption will result if the stance of tawadhu’ is not accompanied by a comprehension of the Qur’an. It is extremely simple for the devil to derail a person afflicted with pride into engaging in self-centeredness, betrayal, or other negative behaviors by having them seek refuge in the Qur’an. In reality, each of his abhorrent qualities is in opposition to the teachings of the Qur’an.
Third, despite having never read, studied, or comprehended the Quran, he was willing to sacrifice his life in defense of it. Even though it appears to be an everyday occurrence, the presence of this ordinary proprietor nonetheless demonstrates a fervent aspect of faith. In order to rescue him, therefore, it is necessary to extend an invitation and instruct him in the reading and comprehension of the Quran. It is possible that his lack of proficiency in perusing the Quran is due to the unwillingness of others to provide him with guidance on how to do so. Nevertheless, his fervent devotion to defending the Quran is beyond reproach.
With the aforementioned three categories of owners, the Quran will retain its splendor. His affection and etiquette toward the Qur’an have remained unchanged despite the altered nature of its quality. Nonetheless, the external and interior conduct of a minority of religious adherents must also be considered. Individuals who possess any of the subsequent two categories must be treated with due seriousness. The two (two) typical proprietors are the following:
Firstly, instead of studying, reading, or comprehending the Quran, he “trampled” upon it. They are Salwan Momika and Salwan Najem, who are of Arab descent and are Swedish citizens. They closed the Muslim sacred book after stepping on it and burning its pages. The anti-Islam organization Danske Patrioter set fire to the Quran for three consecutive days. Protesting against the Turkish Embassy in Copenhagen (Denmark), the action was conducted. An analogous situation ensued when Salman Rushdie, via his novel The Satanic Verses (1988), blasphemed Islam, inciting indignation among Muslims worldwide. Rasmus Paludan (Netherlands), among others, tore up the Quran, and there were a number of other Islamophobes in various regions of the world. Undoubtedly, they have physically trodden upon the Quran zahir. The physical insults directed at the Quran are perpetrated by individual believers who lack a comprehensive understanding of the text, and in some cases, have not even read it. This commonplace contempt is glaringly apparent and is vehemently opposed by every Muslim. Physically speaking, blasphemy against the Quran is straightforward to establish. Because he published it intentionally and brazenly. The prioritization of antipathy and hatred towards the Muslim sacred book over an objective examination of the truths contained within the Quran is emphasized. Behavior so vilified that it betrays the dignity of a rational being.
A minority of non-Muslims who possess rational thought are, in fact, astounded by what they discover upon perusing and studying the Quran. Indeed, they have unearthed verities that are amenable to scientific verification. Neil Armstrong, Alfred Kroner, Mourice Bucaille, and Durja Rao are among them. They acknowledge the veracity of the Quran as a transcendent revelation applicable to every aspect of existence and amenable to scientific verification.
Secondly, an ordinary individual who enjoys reading, studying, and comprehending the Qur’an but whose conduct suggests he is manipulating the text. It is “shameful” and in opposition to the Quran in nature, and its apparent refinement and adherence to the Quran merely serve as a “mask” to obscure its true nature. It appeared as though he was consuming nutritious food and liquids, but this had no effect on the condition of his body, which remained unwell. The food is devoid of every nutrient due to the “cancer virus” of hubris that is destroying it. This is emblematic of the disposition of those who, despite adhering to the Shari’a in their interpretation of the Quran, have fundamentally disregarded its teachings. This character, nevertheless, is invariably entrusted with “guarding” the Quran. Indeed, his demeanor resembles the proverb “fences devour plants.” His presence was expected to safeguard the Quran, but it appears he merely “sold and trampled upon” it. This sort of conduct is abhorrent and humiliating.
However, its existence is peculiarly difficult to substantiate. Comparable to the breeze. The presence of this entity is perceived but challenging to articulate (capture). Using the “kindness” accessories intended to safeguard the Quran will further increase the difficulty of awakening. Indeed, the odour is unmistakably that of decay and maggots. Consequently, the act of “trampling” the Qur’an renders it virtually impervious to censure and disapproval, just as does trampling it in a physical (shari’a) fashion would.
In fact, this second ordinary proprietor is extremely hazardous. He possesses the capacity to justify the truth with a thousand different excuses, trade his pride for wealth and success, and sell his shame in order to accomplish his goals. The sole purpose of the mask of compassion is to deceive in order to conceal his tarnished character. Seeking scapegoats to spread slander obscures the disgrace of one’s own incompetence. Anxiety regarding the verses and threats of Allah has vanished, as have humiliation and the intense desire to advance intertwined interests. The nature of this individual suggests that he has, in essence, compromised the Quran.
Aiming for servants who are devout, take pleasure in reading the Qur’an (in its widest sense), comprehend it, and apply it would be akin to ingesting fragrant, delicious, and nutritious fruit. Servant-believers who enjoy reading the Quran but fail to comprehend or apply its teachings are akin to fruit that is palatable and fragrant but detrimental to health. The corrupt, who enjoy reading the Quran but do not put it into practice, are compared to fruit that is aromatic but bitter and intoxicating to the tongue. Those malevolent individuals who dislike the act of reading and practising the Quran are likened to fruit that lacks aroma, has a bitter flavor, and is toxic. Conversely, it is perilous to lead a life that purports to be guided by the Quran but in fact transgresses its teachings.
A meticulous examination of the Qur’an reveals two meanings: (1) the comprehension of the meaning of lughawi through the reading of zahir. While embracing this decision as a laudable endeavor, the practice of donning the Quran as clothing requires further refinement. (2) The authentic significance extends beyond mere reading, encompassing comprehension, application, and the pleasure derived from being in the company of the Quran. This selection represents an exemplary feat that ought to be accomplished by the custodians of the Qur’an. In order to safeguard the Quran, prudent decisions must be taken, rather than encroach on conduct that contradicts its teachings.
The moral well-being (value) of individuals who read, research, and comprehend the Quran in order to derive pleasure from it should be nourished by its teachings. On the contrary, while exhibiting a close adherence to the Quran (among other qualities), this individual appears to have a poor personal demeanour and chronic liver disease. This circumstance demonstrates that the nutritional content of the Quran has no effect on individual health. This indicates that the “dirty” self is not being nourished by the teachings of the sacred Quran. A servant who shares the Quran (reads and comprehends its contents) but fails to enlighten himself due to illiteracy is a disgrace and a loss. The aforementioned human being is characterized by the proverb “chickens perish in the rice barn.” They will incur losses because, despite residing in the presence of the Quran, they will be unable to fully benefit from its nourishment. In the meantime, his conduct is in direct opposition to the teachings of the Qur’an. His words serve as a reminder of this: “And who is more unjust than one who fabricates a falsehood against Allah or rejects His verses? “Unjust individuals are, in fact, unfortunate” (QS al-An’am: 21).
Undoubtedly, while any individual can conceal their “ignorance” concerning the Qur’an, they are unable to deceive Allah and His Messenger. If the moral well-being one lacks nourishment from the Quran, then exert effort and seek forgiveness from the proprietor of Kalam through prayer. This indicates that you lack the qualifications to become a “keeper of the Quran.” Those who are fortunate enough to have access to the Quran’s nourishment, which influences one’s behaviour, should tawadhu’ and embrace the entirety of the Quran (obedient). Although it is always possible to choose to be conscious of it, in the future you will undoubtedly be held accountable for your decisions and actions.
Wa Allahua’lam bi al-Shawwab.
Translated by Riska Saputra, S.Pd., M.Sc
Undergraduate alumni from the English Education Study Program at STAIN Bengkalis.
Master alumni from the Graduate Institute of Network Learning Technology at National Central University, Taiwan.
