One of the most commonly expressed sentiments during Ramadhan is that it is “the month of the Holy Quran.” This statement encapsulates the essence of Ramadhan with remarkable accuracy.
Discussing Ramadhan inherently involves discussing the Quran. Islamic scholars consistently highlight this vital link; during this month, recitations of the Quran take place in both mosques and homes, as the Quran is once again revealed, bringing enlightenment to the hearts of believers.
The bond between Ramadhan and the Quran originates from the divine revelation that occurred during this month. The Night of Power (Laylat al Qadr), which marks the moment when the Quran's initial verses were revealed to the Prophet Muhammad (peace be upon him), also occurs in this period. The assertions regarding the connection between Ramadhan and the Quran are indeed valid; the true challenge lies in fulfilling its obligations.
The Quran represents divine communication. Muslims understand that engaging with their sacred text transcends reading mere words; it is not perceived as just another book. A specific line of thought shapes the Muslim relationship with the Quran: God embodies the ultimate reality, and one aspect of this reality is that His words are eternal. Thus, His speech is not something that is acquired or learned; it is intrinsic and timeless.
We can explore three essential ways in which reading the Quran profoundly influences our lives.
Firstly, the Holy Quran transcends any specific timeframe. To perceive it as limited to a certain era is to fundamentally misinterpret divine communication. It is a timeless text; its truths remain perpetually relevant and obligatory. The moment of its revelation did not merely mark a point in history; it became the very essence of time itself. The primary principle we can extract from this is: “The Quran is relevant at all times.” Therefore, when we refer to “Ramadhan as the month of the Quran,” we imply that this is a period for profound reflection on the Quran’s eternal nature and its pervasive significance throughout all moments.
Secondly, the Quran is not restricted to a particular location or geography. While it was revealed in a specific area, its everlasting essence ensures it is not limited to that space. When divine revelation occurs in a location, that location symbolizes and encompasses all places. At the time of its revelation, the Hijaz was not merely a region; it represented the entirety of the world. The fact that the Quran was revealed to the Arabs or in the Hijaz does not render that place exclusive, nor does it imply that the Quran is confined to that land. The Quran is a universal text. The second principle to be derived here is: “The Quran is universal!”
Lastly, the holy book of Islam speaks to all of humanity. As an eternal text, it does not favor one group over another. For example, it does not elevate men above women or dismiss women’s roles. The assertion that Islam distinguishes between social classes, categorizes individuals based on intelligence or abilities, or was revealed to cater to the understanding of a specific group is entirely unfounded.
Islam unites all of humanity under a single, essential principle: human dignity, without making distinctions between men and women. The prophet who received the revelation was not merely an individual; he represented all of humanity — we were all present, in potential, at that moment. The divisions and separations that emerge from our varied roles and abilities in the world are brought together under the guidance of the divine book, creating a genuine community of humanity. Therefore, it is said, “The Quran is for everyone!”
In essence, the universality of Islam signifies that the Quran is relevant at all times, in all places, and for all people.
During Ramadan, it is vital to cultivate this awareness and enthusiasm — to approach the eternal book with renewed perspective, as if experiencing the revelation for the first time.
