SELECTIONS FROM THE REVITALISATION OF THE SCIENCES OF RELIGION Al-Ghazali’s Ihya’ Ulum al-Din The Rules of Reading the Koran Chapter One The excellence of the Koran and the people who recite it and the blameworthiness of those who do not recite it. The Virtue of the Koran The Prophet - may Allah praise and venerate him - said: “The people of the Koran are the people of Allah and His chosen ones.” The Prophet - may Allah praise and venerate him - also said: “The heart becomes rusted, as the iron rusts.’ It was asked “O Messenger of Allah - may Allah praise and venerate him - what polishes it?” So he said: “Reciting the Koran and the remembrance of death.” The Prophet - may Allah praise and venerate him - also said: “Allah High Exalted listens in admiration to the one who recites the Koran.” ibn Masud said: “If you seek knowledge then read the Koran, because it contains the knowledge of the first and the last.” Al Fadil ibn Ayad said: “The one whose memorizes the Koran by heart is in need of no one, he does not need the rightly guided Caliphs nor those who came after them, but the people should turn to him in their need.” Al Hasan said: “By Allah, without the Koran you will not be sufficed, but if you have it you will suffer no poverty.” The Koran is the concrete tangible Word of Allah. The Koran identifies itself to us and tells us that Allah is its Author, as Allah tells us in Chapter 55 verses 1 and 2: “The Merciful, has taught the Koran. ” No being can aspire to express the Message of Allah, as He has done, therefore no translation of the meaning of the Koran can ever achieve the perfection and degree of expression of the Arabic in, which it was revealed. That is a task beyond human capability, therefore translations of the meaning of the Koran into any language should not be thought of as the Koran. The Koran exists exactly as it was revealed in its original Arabic language 1434 years ago (corresponding with 2013), and it will remain exactly the same for all time as the final Message of Allah to all mankind. Allah says in the Koran in chapter 15 verse 9: “It is We who sent down the Koran, and We watch over it.” There are no versions of the Koran, a translation is merely an attempt to convey the meaning of the Koran, it is a choice of words, different translators may use different words in order to convey the same meaning, but this does not mean that these translations are versions, only the Arabic text is the Koran. Allah tells us in Surah 20 verse 113: “As such We sent it down, an Arabic Koran,.” Chapter Two The External Manners of the one who Recites the Koran These are ten: The condition of the one who recites: He should be in a pure state, standing in a respectful and serene way, he may stand or sit, turning towards the Qibla with his head slightly inclined. He should not sit cross legged, nor reclining, nor in a haughty manner. The portion, which should be read: The reciters have different habits in the amount they recite, some recite more than others, among them are those who complete the Koran in one day and night, and others who recite twice a day, some recite three times a day, and some take one month to complete the Koran. The method of dividing the Koran into parts: The one who completes the Koran once a week divides it into seven parts, as the Companions of the Prophet sectioned the Koran into parts. It was related that Uthman ibn Affan - may Allah be pleased with him - used to start the Koran on the night of al jumman (Friday) by reciting Chapter ‘The Cow’ and recite until Chapter ‘Al Maidah’, and on Saturday night with Chapter ‘The Cattle’ until Chapter ‘Hood’. On the night of Sunday from ‘Yusuf’ till ‘Marium’ and on Monday night from ‘Ta Ha’ until ‘The Narratives’. On Tuesday night he would recite from Chapter ‘The Spider’ until Saad’ and on Wednesday night from ‘The Companies’ to ‘The Merciful’, and on Thursday he would complete the rest of the Koran. In writing the Koran it is preferable to inscribe the Koran in a beautiful and clear script. Inserting the diacritics is important as they are not only decorative but they function to clarify the meaning of the words and prevent their incorrect pronunciation. The recital: It is preferable for the Koran to be recited rather than simply read, as what is gained from reciting it is a deeper reflection upon the content. For this reason Umm Salamah (may Allah be pleased with her) described the Prophet’s recital of the Koran saying: ‘It was a recital in, which every letter was crystal clear.” Weeping: Weeping is preferable with the recital of the Koran. The Prophet, praise and peace be upon him, said: “Recite the Koran and weep. If you do not weep then try to.” The due right of each verse should be observed: so if you recite a verse in, which a sajdah (prostration) is mentioned then you should prostrate. Also if you hear a verse mentioning sajdah during a recital made by someone else, then you should prostrate, however, you should not prostrate unless you are in a pure state. Before the recital: One should say “I seek refuge in Allah, the All Hearing, the All Knowing, from the accursed satan, My Lord, I seek refuge in You from the prompting of the satans – And I seek refuge in You my Lord from their presence.” One should then read: ‘I seek refuge in the Lord of Mankind’ and the Chapter of ‘The Opening’, and on completing his recitation he should say: “Allah Most Exalted has spoken the truth and His Messenger has conveyed that truth, Lord let us benefit from it and bless us in it, praise be to Allah, Lord of the Worlds and I beg the forgiveness of Allah, the Ever Living, the Everlasting.” Regarding the reciting aloud: There is no doubt one must recite the Koran aloud to the extent that one should here oneself while reciting it. Reading is in fact the division of the letters into sounds. Improving the reading and reciting it in undulating tones without drawing out the words excessively: This is the way of the Sunnah. The Prophet, praise and peace be upon him, said: “Enhance the Koran with your voice,” and he also said: “Allah does not permit anything as much as He permits the enhancement of the Koran with a beautiful voice.” Chapter Three Inner States during Recital of the Koran These are ten: To comprehend the greatness and nobility of the Koran and the blessings and compassion of Allah to His creatures in sending down the Koran from His Throne of Majesty to the extent of enabling His creatures to comprehend it. When the reciter begins his recital he must hold in his heart a feeling of awe towards whose word it is and be aware that it is not the word of any human, that he is reciting the very word of Allah, that it is the most honorable of recitations. Allah, the Almighty said: “which none shall touch except the purified. (Koran Ch. 56 verse 79) The reciter should be fully attentive and dedicated to what he is reciting, Allah, the Almighty has said, “O John, hold fast to the Book…” (Koran Ch. 19 verse 12). This means that the Koran should be taken seriously with complete intent. Taking it seriously means that you should not allow your thoughts to wander while reciting the Koran. The reciter should reflect upon its meaning as he recites, and he should not think of other things while reading it. His hearing should be receptive only to the sound of his own voice reading the Koran. For this reason it was Sunnah that the Koran should be recited because its recital out loud permits the reflection in the inner self. Ali - may Allah be pleased with him - said: “There is no goodness in worship, which is lacking in fiqh, nor in reciting without reflection.” Interpretation: The reciter should make clear every verse as it is intended, as the Koran contains mention of Allah, the Almighty and His Most Beautiful Names, His Commands and mention of the prophets and their circumstances as well as the circumstances of the unbelievers and how they were destroyed, together with mention of Heaven and Hell. Avoidance: The reciter must avoid removing himself from the remembrance of Allah, when a man removes himself far from the remembrance of Allah, the Almighty he loses his sight and his heart’s ability to perceive the truth and becomes closer to the falsehood, which is an obstacle to understanding like a veil. The Prophet said: “If it were not for the devil hovering around the hearts of the sons of Adam, they would have been able to see the Dominion of Allah, the Almighty.” The meaning of the Koran is from the Dominion of Allah, the Almighty and whatever the human sense cannot encompass or see except by the light of faith, is from the Dominion of Allah High Exalted. The veils, which prevent understanding are four: First: If the intention is only to produce an attractive sound without comprehending the meaning. Second: If the reciter imitates a way of recital he has heard and is bent on using it, and he becomes extreme in its use without questioning it. Third: If he insists in committing sin out of arrogance, and runs by his lusts in order to gain the praise of the people. The cause for this is the darkness of the heart and its rust, it is like the grime on the mirror, which prevents true reflection. Fourth: If he has read a superficial interpretation of the Koran and he believes that there is no interpretation for the words of the Koran except what has been narrated by ibn Abbas or Mujahad and others, and any interpretation other than that is subject to his own opinion. You should know that whoever interprets Koran according to his own opinion has confirmed for himself a place in Hell Fire. This is also from the dangerous veils, which occlude the heart. Definition: The reciter should define himself to be what the Koran speaks of, so if he hears a bidding or a forbidding, he should deem that this is intended for himself. If he hears a promise or a threat he should deem likewise, and when he hears the stories of the people of yore and the prophets he should take these as examples for his own behavior. Influence: The heart of the reciter should be influence according to the various verses through his understanding of them. His heart should be moved to feel sorrow, fear and hope etc., as he reads. Elation: The reciter should be elated when he hears the words of Allah, the Almighty. The levels of reciting are three: The least of them is that the worshiper thinks that he is reciting before Allah, the Almighty and standing before him, as if Allah is looking and listening to him. He should be in the state of invoking Allah humbly. The second: is that he certifies by his heart that Allah, the Almighty hears him and talks to him out of his mercy, so his standing is of shyness and gratitude, listening and understanding. The third: is that he sees in the words of Allah His speech, and in the words, the commands of Allah, so he does not look at himself, nor to what he reads, nor at what he might gain from it. He should make his thinking wholly to Allah, this is the level of those who are closest to Allah. Renouncing. The reciter should renounce his influence or power and disregard himself. If he recites the verses of the promises and praising the righteous he should regard himself as such, but he should regard those as the ones certain in their faith and should be longing to be joined with them. If he recites the verses about the blameworthy and the hated rebellious sinners he should see himself as one of them, and should feel fear and hope. Chapter Four The Virtues of the Koran and its Interpretation by Opinion, not by Transmission You may say we have exaggerated the matter in the previous chapter regarding the understanding of the mysteries of the Koran and that, which the rightly guided people have discovered of its meanings, then how would this be preferable while the Prophet has said: “Whoever interprets the Koran according to his own opinion has confirmed for himself a place in Hell Fire.” The knowledgeable people have used the superficiality of some interpretations to slander the mystics who have misinterpreted the words of the Koran contrary to what was related according to ibn Abbas and all interpreters. They have concluded that this is atheism. But if what the interpreters said was correct, so this would mean that to understand the Koran would be to merely memorise its interpretation. And if this was not correct what would be the meaning of the saying of the Prophet, praise and peace be upon him, “Whoever interprets the Koran according to his own opinion has confirmed for himself a place in Hell Fire.” Know that whoever asserts that there is no meaning for the Koran except what has been translated from the superficiality of its interpretation, that person is only speaking for himself, and he is correct in what he claims for himself. But he is wrong in judging all people according to his limited understanding. The tradition of the Prophet, praise and peace be upon him, and the sayings of his Companions indicate that there is in the meaning of the Koran a place for those who possess understanding. Ali - may Allah be pleased with him - said: “Except that Allah grants a servant understanding of the Koran.” If it was not anything other than the transmitted interpretations so what would that understanding be? As to the saying of the Prophet, praise and peace be upon him, whoever interprets the Koran according to his own opinion is in Hell Fire, and he forbids the people from doing that. Also Abu Bakr has said: Which land would bear me and, which sky would shade me if I interpret the Koran according to my own opinion? Other saying, which are transmitted in the traditions and sayings of the Companions, regarding the prohibition of interpreting the Koran according to one’s opinion, show that one should confine oneself to what is narrated, and what is heard alone, leaving presumption and personal theory; or such commandments could mean something else. If what is meant is that no one should interpret the Koran except as he hears it, this would not be correct, for the following reasons: It should be heard from the Prophet, praise and peace be upon him, and correctly sourced to him. This would not cover all of the Koran. But as to what ibn Abbas and ibn Masud have said, it should not be accepted, and should be classified as interpretation according to opinion, because they have not heard it from the Prophet, praise and peace be upon him, and so from other Companions. The Companions and interpreters have differed in interpreting some verses, they have forwarded different interpretations, and to have heard all of it from the Prophet, praise and peace be upon him, would have been impossible. If one was heard then what about the others? This shows evidently that each interpreter has interpreted the meaning according to what he has grasped from his own presumption. The Prophet, praise and peace be upon him, prayed to Allah for ibn Abbas, saying: “My Lord! Please make him a scholar in religion and teach him interpretation.” If interpretation was only heard as in revelations, and preserved in the same manner, then what would be the point of the Prophet’s prayer for ibn Abbas in particular. Allah, the Almighty has said: “…those of them whose task is to research they would have known it. …” (Koran Ch. 4 verse 83) this proves that the knowledgeable people are capable of understanding. It is known that presumption is beyond what is heard, so the assumption that interpretation depends on what is heard is void, it is possible for everyone to discover of the Koran according to his understanding and to the limit of his reason. The prohibition is confined in two ways; first, that a man has an opinion about the matter, and that he is inclined to his lusts, so he interprets the Koran according to his opinion and his lusts and bends the meaning to suit his own purposes. He uses this at times to argue with regard to knowledge, such as the one who uses verses of the Koran to argue that his invention is right, while he knows that the meaning of the verses he cites do not relate to what he claims, but he wants to confuse his adversary. At other times he argues out of ignorance, but if the verse is allegorical his understanding would incline towards the meaning, which suits his purpose and favor the side, which suits his opinion and lusts, thus he would interpret according to his opinion. This means that it is his opinion, which led him to that interpretation, and had it not been for his opinion he would not have favored that side. At another time he might have a correct purpose and seek for it evidence from the Koran, and he recognizes in it what he wants, such as the one who seeks forgiveness at the time of suhur (the predawn meal taken in Ramadan) so he uses the sayings of the Prophet, praise and peace be upon him, “Eat your suhur, surely in suhur is baraka (blessing).” The he asserts that the eating of the meal before dawn means zikr (praising Allah) while he knows that what is meant is eating. Also like the one who has been calling to resist hard-heartedness, so he says: ‘Allah, the Almighty has said: “'Go to Pharaoh, he has become exceedingly insolent, … (Koran 79 verse 17) and he points to his heart and says that the word Pharaoh means his heart. The second way is that he rushes to the interpretation of the Koran according to the superficial meaning of the language without relating what is heard and transmitted with regard to interpretation of the Koran and some of its words. So whoever confines the superficiality of interpretation to discover meaning just because he has understood the Arabic language, will make many mistakes, and become one of those who interpret according to his opinion. Transmitting and hearing are necessities for interpretation to avoid mistakes then after that his understanding and discovery will be widened. There are many arts to hearing, such as summarizing by curtailing, as Allah, the Almighty said: “…To Thamood, We brought the she-camel as a visible (sign), yet they wronged her.” (Koran Ch. 17 verse 59) The meaning of this is a clear sign, which they wronged themselves against by killing it. The one who looks only at what appears superficially of the language thinks that it is meant that the she camel was able to see and not blind, and he would not realize what they have wronged themselves with. Allah, the Almighty has said: “…until the sun has vanished behind a veil.…” (Koran Ch. 38 verse 32) The advance and the delay, Allah, the Almighty said: “Except for a Word that preceded from your Lord, and a stated term, it had been fastened.” (Koran Ch. 20 verse 129) A word that had diverse meaning. Such as thing, companion, nation, spirit. Allah, the Almighty said: “Allah gives a parable, a servant possessed by his master, who has no power over anything (Koran 16 verse 75), what it meant from it is the bounty Allah has given him. As for the word companion: Allah, the Almighty said: “And his companion will say, 'This is that which I have present.' (It will be said), 'Indeed, cast into Gehenna (Hell) every deviating unbeliever… “ (Koran Ch. 50 verse 23-24) this means the angel, which is entrusted to guard over him. Allah, the Almighty also said: “His companion shall say: “'Our Lord, I did not make him insolent, he was far astray.'” (Koran Ch. 50 verse 27) This means the satan. The word nation: the word nation has eight meanings, the nation: the group, as Allah, the Almighty said: “…he found there some people drawing water, (for their flocks) …” (Koran Ch. 28 verse 23) the followers of the Prophets, as you say: “From the nation of Muhammad,” and as righteous man is to be followed as an ideal, as Allah, the Almighty said: “Surely Ibrahim was a nation devoted to Allah.” The nation: the creed, as Allah, the Almighty said: “We found our fathers following a creed, …” (Koran Ch. 43 verse 23). Nation: a period of time, as Allah, the Almighty said: “…till an appointed time …” (Koran Ch. 11 verse 8) Allah, the Almighty also said: “…After all that time, the one of the two who had been saved remembered, .…” (Koran Ch. 12 verse 45). The spirit, also has been mentioned in the Koran with various meanings. However anyone who thinks it is sufficient to understand the superficial meaning of the Arabic language to be able to interpret the Koran and he does not recognize the hearing and transmitting in these matters, is definitely among those who interpret Koran according to their own opinion.