CHAPTER 2
The Greatness of the Qur’an Virtues
This Chapter Consists of Three Parts:
Part One: The Greatness of the Qur’an’s Overall Superior Qualities
Part Two: The Greatness of the Qur’an’s Specific Superior Qualities
Part Three: The Rights of the Qur’an Over Muslims
Part 1
The Greatness of the Qur’an’s Overall Superior Qualities
This part consists of nine sections:
Section One: The Qur’an is Allah’s Revealed Speech
Section Two: The Qur’an is an Honor for Arabs in Particular, and for the Muslim Nation in General
Section Three: The Qur’an Guides to that which is Most Upright
Section Four: The Qur’an is a Blessed Book
Section Five: The Qur’an Contains in it an Explanation of All Things
Section Six: The Qur’an is Allah’s Favor and a Cause of Happiness for His Slaves
Section Seven: The Qur’an is Guidance, Mercy, and Glad Tidings for Muslims
Section Eight: The Qur’an is Light
Section Nine: The Qur’an is Life for those Who Believe in It
Section One:
The Qur’an is Allah’s Revealed Speech
In the following pages, we will be looking at the virtues or superior qualities of the Qur’an - the qualities that set it apart from other books. Without a doubt, one of the most important qualities of the Qur’an is that it is the speech of the All-Knowing, the All-Wise – Allah (sp). Allah (sp) said:
وَإِنۡ أَحَ د مِّنَ ٱ لمُشۡرِكِينَ ٱسۡتَجَارَكَ فَأَجِرۡهُ حَ ه تىٰ يَسۡمَعَ كَلَٰمَ ٱ ه للَِّ
“And if anyone of the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Qur’an)” (Qur’an 9: 6)
This Verse proves that the Qur’an that we recite and that is written within the covers of copies of the Qur’an is Allah’s speech, not figuratively, but literally. It also proves that the Qur’an was revealed from Allah (sp). What this means is that Allah (sp) spoke the Qur’an, that Jibreel (p) heard it from Him, and that Jibreel (p) then descended with it and conveyed it to the Messenger of Allah (s) just as it was
conveyed to him from Allah (sp).118
Because the Qur’an is the speech of the Lord of all that exists, another one of its superior qualities is that it was not created. The Qur’an is the speech of the One Who has no equal, no rival, and no one that is similar to Him.
And since the Qur’an is Allah’s speech, its words are weighty and of great import, and are thus not easy to bear, which is why Allah (sp) informed us that, were the firmest of mountains to be given life,
and were the Qur’an to descend upon it, it would have, as a result of being terrified, fallen down and broken into pieces. Allah (sp) said:
لَوۡ أَنزَلۡنَا هَٰذَا ٱلۡقُرۡءَانَ عَلَىٰ جَبَ ل لهرَأَيۡتَهُ خَٰشِعًٌ۬ا مُّتَصَدِّعًٌ۬ا مِّنۡ خَشۡيَةِ ٱ ه للَِّ “Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah.” (Qur’an 59: 21)
To be sure, the strength of men’s hearts do not come anywhere near the strength of mountains. Nonetheless, mountains cannot bear the message of the Qur’an, whereas Allah (sp), through His infinite wisdom and mercy, has given human being some ability to do just that: to bear the message of the Qur’an and to apply its teachings.119
Section Two:
The Qur’an is an Honor for Arabs in Particular, and for the Muslim Nation in
General
There is no need to sugarcoat the situation of Arabs prior to the advent of Islam; for the simple fact is that they lived in a state of complete ignorance and darkness. Corruption was widespread, and everything about their lives – their beliefs, their worship, their dealings among themselves, and their system of governance – could be described as reprehensible, ridiculous, or wicked. Then Allah (sp) sent to them the Prophet (s), who came to them with the Noble Qur’an, which drastically changed their
118 Sharh Al-‘Aqeedah Al-Waasitiyyah by Muhammad Khaleel Harraas (pgs. 153, 154).
119 At-Tidhkaar Fee Afdalil-Adhkaar (pg. 45).
lives. Once a people that were despised and known for their ignorance, Arabs, through their adherence to the
Qur’an, were raised to a level of honor, dignity, and power. They became the best of nations, and leaders of all other nations.
The Qur’an is a blessing for all Muslims in general, but it is particularly so for Arabs. With the emergence of two powerful empires – the Roman and Persian Empires – Arabs were alive on borrowed time, and were ripe for subjugation or assimilation at the hands of either the Romans or the Persians. Empires, by their very nature, need to expand, or at least they need the members of conquered nations to do their dirty work for them – fighting wars, working as slaves, and so on. Already, some of the Arabs of Ash-Sham (Syria and surrounding regions – the Levant) had become Christians, and were virtually assimilated into the Roman Empire. If it was not going to be subjugation or assimilation, Arabs were ripe for extinction. They had very little to offer the outside world; they were not exactly concerned with the goings on of the world; and they were tribal in nature: They even
drew distinctions among themselves, with the members of one tribe considering the members of other tribes as being foreigners. They were ready, if not for complete extinction, then for at least a degree of extinction: the kind that involves living in remote areas with the members of one’s tribe, contributing nothing to mankind, and having virtually no impact on the world at large – like the tribes that, even today, are discovered deep within the jungles of the world.
But the Qur’an saved them, helping to preserve their identity, their culture, and their language. The Qur’an was the main reason why the Arabic language spread to Asia, Africa, Europe (Andalusia), and elsewhere throughout the world. Arabic became one of the most important and widely-spoken languages on the world stage, since every Muslim, all over the world, felt, and still continues to feel, that Arabic is his language. Every Muslim feels that way because Arabic is the language of the Qur’an. There are three Verses which prove that the Qur’an should be a cause of pride and honor for Arabs in particular, and for Muslims in general:
1) Allah (sp) said:
وَإِ ه نهُ لَذِكۡ ر لهكَ وَلِقَوۡمِكَ وَسَوۡفَ تُسۡلَلُونَ
“And verily, this (the Qur’an) is indeed a Reminder for you (O Muhammad (s)) and your people (Quraish people, or your followers) and you will be questioned (about it).” (Qur’an 43:44)
There are two possible interpretations of this Verse. According to the proponents of the first interpretation, the Qur’an is a reminder for the Prophet (s) and for his people; according to the second interpretation, the Qur’an is a source of honor for the Prophet (s) and for his people. The latter, regardless of whether or not it is the correct interpretation of the Verse, conveys a true meaning. How so? Well, because of the Qur’an, billions of Muslims throughout history have sent prayers and salutations upon the Prophet (s), and they will continue to do so until Allah (sp) inherits the earth and that which is on it. As for the Prophet’s people, prior to the advent of Islam they were considered a nonentity in the world. If the people of other nations did mention them, they spoke of them in a scornful and disparaging manner. But once the Qur’an was revealed to the Prophet (s), Arabs took a leading role on the world stage, and they continued to do so in the centuries that followed.
2) Allah (sp) said:
لَقَدۡ أَنزَلۡنَآٰ إِلَيۡكُمۡ ڪِتَٰبًٌ۬ا فِيهِ ذِكۡرُكُمۡ أَفَلَ تَعۡقِلُونَ
“Indeed, We have sent down for you (O Mankind) a Book, (the Qur’an) in which there is Dhikrukum (your Reminder or an honor for you, i.e., honor for the one who follows the teaching of the Qur’an and acts on its orders). Will you not then understand?” (Qur’an 21:10)
As the translator pointed out within parentheses, the meaning of this Verse is as follows:
If you obey the commands of the Qur’an and avoid perpetrating its prohibitions, your status will be raised, and the Qur’an will be a source of honor for you.120
Technological knowledge, scientific knowledge, domestically produced products – Arabs had none of these things to offer to the world. The one thing they had to contribute to mankind was the one thing that was more valuable than everything else combined: The religion of Islam. Mankind came to know Arabs due to their religion, their Book, their beliefs, and their manners.121
3) Allah (sp) said:
صٰٓ وَٱلۡقُرۡءَانِ ذِى ٱلذِّكۡرِ
“Sad. By the Qur’an full of reminding.” (Qur’an 38: 1)
Contrary to the interpretation of Dhil-Dhikr in the abovementioned translation – full of reminding – As-Sa’dee (may Allah have mercy on him) said that it means, “Possessor of great honor and distinction.” Added to that overall meaning, As-Sa’dee (may Allah have mercy on him) stated, is the fact that the Qur’an is a reminder for human beings, providing them with all of the knowledge they need in this life, in terms of both their beliefs and the laws by which they must abide.122
Section Three:
The Qur’an guides to that which is Most Upright
In Chapter Al-Israa of the Noble Qur’an, Allah (sp) said:
إِ ه ن هَٰذَا ٱلۡقُرۡءَانَ يَہۡدِى لِلهتِى هِىَ أَقۡوَمُ
“Verily, this Qur’an guides to that which is most just and right”. (Qur’an 17: 9)
In this Verse, Allah (sp) informs us that the Noble Qur’an, which is the greatest of all revealed Books and the most comprehensive in terms of the knowledge it contains, “guides to that which is most just and right.” Or in other words, it guides mankind to the path that is the straightest, the most upright, and the most correct.
In a general way, this Verse states that the Qur’an guides mankind to the most upright and just of paths. But were we to go into specifics, by mentioning examples of how the Qur’an achieves that aim, we would have to mention every Verse of the Qur’an, since the Qur’an, in its entirety, guides mankind to what is best for them regarding both this world and the Hereafter.123 If one wants to know the best and most upright way of treating any issue – whether it has to do with beliefs, manners, deeds, politics, work, acts of worship, etc. – one simply has to go to the Qur’an to find his answer.
Section Four:
The Qur’an is a Blessed Book
120 Tafseer as-Sa’dee (3/269).
121 Tafseer as-Sa’dee (3/269).
122 Tafseer as-Sa’dee (4/279).
123 Adwaa al-Bayaan (3/372).
In four different Verses, Allah (sp) described the Qur’an as being blessed:
1) Allah (sp) said:
وَهَٰذَا كِتَٰ ب أَنزَلۡنَٰهُ مُبَارَ ك مُّصَدِّقُ ٱلهذِى بَيۡنَ يَدَيۡهِ
“And this (the Qur’an) is a blessed Book which We have sent down, confirming (the revelations) which came before it.” (Qur’an 6:92)
2) Allah (sp) said:
وَهَٰذَا كِتَٰ ب أَنزَلۡنَٰهُ مُبَارَ ك فَٱ ه تبِعُوهُ وَٱ ه تقُواْ لَعَلهكُمۡ تُرۡحَمُونَ
“And this is a blessed Book (the Qur’an) which We have sent down, so follow it and fear Allah (i.e., do not disobey His Orders), that you may receive mercy (i.e., saved from the torment of Hell).” (Qur’an 6: 155)
3) Allah (sp) said:
وَهَٰذَا ذِكۡ ر مُّبَارَ ك أَنزَلۡنَٰهُ أَفَأَنتُمۡ لَهُ مُنكِرُونَ
“And this is a blessed Reminder (the Qur’an) which We have sent down, will you then (dare to) deny it?” (Qur’an 21:50)
4) Allah (sp) said:
كِتَٰ ب أَنزَلۡنَٰهُ إِلَيۡكَ مُبَٰرَ ك لِّيَ ه د ه برُوٰٓاْ ءَايَٰتِهِ وَلِيَتَذَ ه كرَ أُوْلُواْ ٱلَۡۡلۡبَٰبِ
“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” (Qur’an 38:29)
Something that is blessed is not only something whose goodness is confirmed to be present, but also something whose goodness is perpetual and plentiful. Such is certainly the case regarding the Noble Qur’an.124
Regardless of any other consideration, the Qur’an is blessed because it is Allah’s speech, because its carrier was Jibreel (p), and because its destination was the heart of the Prophet (s). It is furthermore blessed because of its contents. Compared to the large and multiple volume works that have been authored by many men throughout history, the Qur’an is small in size – just over six-hundred pages in its most recent print. And yet each one of its Verses conveys a quantity and quality of meaning that are not found in scores of pages of any book that a human being has authored.
In short, the Qur’an is blessed in every way possible: Its recitation is blessed; its knowledge is blessed; its meanings are blessed; the effect it has on people’s hearts is blessed; its goals and aims are blessed; and so on.125
Without a doubt, the Qur’an is more blessed than any other divinely revealed Book. If we were to compare the Qur’an to the Torah, for instance, we would find that the Qur’an is small in size. Nonetheless, it is, by dint of its blessedness, more comprehensive in terms of the meanings it conveys. Every day, the Qur’an gives something new, for its wonders never run out. When a group of people read the same Verse of the Qur’an, one of them understands one meaning, and another comes out with another beautiful meaning, which, though different, is equally correct. This quality of the Qur’an –
124 At-Tabarruk Wa-Anwaa’uhu wa ahkaamuhu by Dr. Naasir ‘Abdur-Rahmaan Al-Judai’ (pgs. 45, 46).
125 Fee Dhilaal Al-Qur’an (2/1147), and Lataa’if Al-Qur'aaniyyah by Dr. Salaah Abdul-Fattaah Al-Khaalidee (pgs. 15, 16).
that many meanings can be derived from few of its words – is proof that its speaker is Allah (sp), the All-Wise. What I have mentioned here thus far is the meaning of the Saying of Allah (sp):
كِتَٰ ب أَنزَلۡنَٰهُ إِلَيۡكَ مُبَٰرَ ك
“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings.” (Qur’an 38:29)
Every divinely-revealed book that has come before the blessed Qur’an was meant for a specific period of time, and for a specific nation of people. As for the Qur’an, it addresses the needs of all of mankind, and its Verses provide appropriate legislations for the needs of people of all eras, which it will continue to do until the Day of Resurrection.
Section Five:
The Qur’an Contains in it an Explanation of All Things
Allah (sp) said:
وَنَ ه زلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ تِبۡيَٰنًٌ۬ا لِّكُلِّ شَىۡ ء
“And We have sent down to you the Book (the Qur’an) as an exposition of everything.” (Qur’an 16: 89)
Ibn Masood (r) said, “Each field of knowledge, as well as each and every thing, has been explained to us in the Noble Qur’an.”126 What this means is that, either explicitly, implicitly, or by way of allusion or suggestion, the Qur’an comprehensively deals with every worldly field of knowledge. Up until this day, as has been attested to by a score of scientists and doctors and scholars, newly discovered knowledge is found to be mentioned, hinted at, or alluded to in the Noble Qur’an – whose revelation preceded the actual discovery by more than 1400 years. It is for this reason that we find a number of Western specialists either praising Islam and the Qur’an or going all the way and entering into the fold of Islam.
Section Six:
The Qur’an is Allah’s Favor and a Cause of Happiness for His Slaves
Allah (sp) said:
قُلۡ بِفَضۡلِ ٱ ه للَِّ وَبِرَحۡمَتِهِ فَبِذَٲلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡ ر مِّ ه ما يَجۡمَعُونَ
“Say:’ In the Bounty of Allah, and in His Mercy (i.e., Islam and the Qur’an) – therein let them rejoice.’ That is better than what (the wealth) they amass.” (Qur’an 10:58)
Commenting on this Verse, Abu Sa’eed Al-Khudree (r) said, “The Bounty of Allah (sp) is the Qur’an, and His Mercy is making you (O Muslims) its followers.”
126 Tafseer Ibn Katheer (4/601).
In the abovementioned Verse, Allah (sp) made it clear that following the guidance of the Qur’an is better than worldly pleasures and possessions, as well as all of the other temporary enjoyments of this world. The Companions (rp) understood this Verse correctly, and they applied its meanings as well, for they were not deceived by the fleeting pleasures of this world.
There are many examples of the Companions’ disdain for worldly things and their longing for the Hereafter, but given the limited scope of this work, I will mention just one, and it is directly relevant to the abovementioned Verse. When war booty arrived in Al-Madeenah from Iraq, Umar (r), and a freed slave of his went out to check the inventory of the booty. Umar (r) began by counting the number of camels that had arrived, and there were a great many indeed. Impressed by the quantity of goods that had arrived and that could be used to help his fellow Muslims, Umar (r) said, “All praise is for Allah, the Exalted.” His former slave, as if to interpret the abovementioned Verse, said, “This, by Allah, is the Bounty of Allah and His Mercy.” Umar (r) responded, “You have lied. This (wealth) is not what is meant in (the beginning of) Allah’s Saying: “Say: ‘In the Bounty of Allah, and in His Mercy; therein let them rejoice’. That is better than what (the wealth) they amass.” (Qur’an: 10:58)
“That is better than what (the wealth) they amass.” Rather, this wealth is that which they amass (in the said Verse).”127
It is not wealth or material well-being of any sort that determines the true status of people in this world, never mind their status in the Hereafter. In fact, worldly things and possessions very frequently are the main causes of misery and depression for people in this world, and of eternal punishment in the Hereafter. In these days of unprecedented wealth, one does not, especially in the West, have to look hard to find instances of wealth and misery being the two main features of people’s lives.
Section Seven:
The Qur’an is Guidance, Mercy, and Glad Tidings for Muslims
In Chapter An-Nahl, Allah (sp) said that the Noble Qur’an is:
وَبُشۡرَىٰ
ًٌ۬ وَهُدًٌ۬ى وَرَحۡمَة لِلۡمُسۡلِمِينَ
“A guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).” (Qur’an 16:89)
It is important to note here that the Qur’an is guidance, a mercy, and glad tidings for Muslims only. It is guidance in that it informs Muslims about correct beliefs, thus saving them from false and misguided beliefs. It is a mercy because it leads to happiness in both this world and the Hereafter. And it is glad tidings in that it informs Muslims about the good they will receive in this life, as well as the blessed and joy-filled existence that awaits them in the Hereafter. These three qualities are for Muslims only; as for others, they have turned away from the Qur’an and deprived themselves of its fruits. The noble scholar Ash-Shinquitee (m) asserted this point when he said, “This Verse clearly implies that the qualities it mentions are not for non-Muslims.”128 This implied meaning is mentioned explicitly elsewhere in the Qur’an; for instance, Allah (sp) said:
قُلۡ هُوَ لِلهذِينَ ءَامَنُواْ هُدًٌ۬ى وَشِفَآٰ ء وَٱلهذِينَ لََ يُؤۡمِنُونَ فِىٰٓ ءَاذَانِهِمۡ وَقۡ ر وَهُوَ عَلَيۡهِمۡ
عَمًى “Say: ‘It is for those who believe a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur’an) is blindness for them.’” (Qur’an 41:44)
And in another Verse, Allah (sp) said:
127 Tafseer Ibn Katheer (4/289).
128 Adwaa Al-Bayaan (3/315).
لِّلۡمُؤۡمِنِينَ
وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآٰ ء وَرَحۡمَة وَلََ يَزِيدُ ٱل ه ظٰلِمِينَ إِ ه لَ خَسَارًٌ۬ا
“And We send down from the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimun (polytheists and wrongdoers) nothing but loss.” (Qur’an 17: 82)
Section Eight:
The Qur’an is Light
Allah (sp) said:
يَٰٰٓأَيُّہَا ٱل ه ناسُ قَدۡ جَآٰءَكُم بُرۡهَٰ ن مِّن ه ربِّكُمۡ وَأَنزَلۡنَآٰ إِلَيۡكُمۡ نُورًٌ۬ا مُّبِينًٌ۬ا
“O mankind! Verily, there has come to you a convincing proof (Prophet Muhammad (s)) from your Lord and We sent down to you a manifest light (this Qur’an).” (Qur’an 4: 174)
Elsewhere in the Qur’an, Allah (sp) said:
ڪِتَٰ ب أَنزَلۡنَٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱل ه ناسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَٲطِ
ٱلۡعَزِيزِ ٱلۡحَمِيدِ
“(This is) a Book which We have revealed unto you (O Muhammad) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allah and Islamic Monotheism) by their Lord’s Leave to the Path of the All-Mighty, the Owner of all Praise.” (Qur’an 14:1)
The Qur’an is “light” because it illuminates the truth and drowns out the darkness of ignorance, disbelief, polytheism, sin, and corrupt manners. The Qur’an is light, and the purpose for which it was revealed is to remove people from the darkness of disbelief and ignorance and to bring them to the light of Tawheed (Islamic Monotheism). Had darkness reigned supreme throughout the earth, and had the light of the truth remained hidden and forgotten, life on earth would be plagued by complete and unmitigated corruption, violence, chaos, and evil.
In order to save people from darkness and misguidance, Allah (sp) has sent to them a clear Book, one that benefits them both in this life and in the Hereafter. Allah (sp) said:
مَ بٰٓأَهۡلَ للۡڪِ بََٰ قَ جَآءَڪُمۡ رَسُولُنَا مُبَيِّنُ لَ مُِۡ ڪَثِي را مِّ اََّ ڪُن مَُۡ خَُۡفُونَ مِنَ للۡڪِ بََٰ وَمَعۡفُواْ عَن ڪَثِي ر قَ جَآءَڪُم مِّنَ للِلَِّّ نُو ر وَڪِ بََٰ مُّبِي ن ) ١٥ ( مَهۡ بِهِ للِلَُّّ مَنِ
ل بَََّعَ رِضۡوَٲنَه سُبُلَ للسَّلَ بٰمِ وَمُخۡرِجُهُم مِّنَ للظُّلُ بََٰ إِلَى للنُّورِ بِإِذۡنِهۦِ وَمَهۡ مِۡهِمۡ إِلَ ب ى
صِرَٲ مُّسۡ قََِي م ) ١٦ )
“Indeed, there has come to you from Allah a light (Prophet Muhammad (s)) and a plain Book (this Qur’an. Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism).” (Qur’an 5:15, 16)
Section Nine:
The Qur’an is Life for those Who Believe in It
Allah (sp) said:
يَٰٰٓأَيُّہَا ٱلهذِينَ ءَامَنُواْ ٱسۡتَجِيبُواْ هِ للَِّ وَلِل ه رسُولِ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيڪُمۡ “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life.” (Qur’an 8: 24)
A fruitful life can be achieved only by those who obey Allah (sp) and His Messenger (s); all others are not truly alive. They might be alive in the sense that animals are alive: they eat, they sleep, they satisfy their carnal desires, and that is about it. But having no relationship with their Creator, they lead pointless lives; to the degree that it is as if they are dead.
Qataadah (may Allah have mercy on him) said, “(The saying of Allah (sp)) ‘That which gives you life’ refers to the Qur’an. In it is life...safety, and protection for both this world and the Hereafter.” The truly good life, therefore, is the life of one who obeys Allah (sp) and His Messenger (s) both outwardly and inwardly. Those who fulfill this description are truly alive, even if they have died. Others are truly dead, even if they are still physically alive. Allah (sp) said:
أَوَمَن كَانَ مَيۡتًٌ۬ا فَأَحۡيَيۡنَٰهُ وَجَعَلۡنَا لَهُ نُورًٌ۬ا يَمۡشِى بِهِ فِى ٱل ه ناسِ كَمَن ه مثَلُهُ فِى
ٱلظُّلُمَٰتِ لَيۡسَ بِخَارِ ج مِّنۡہَ اۚ
“Is he who was dead (without faith by ignorance and disbelief) and We gave him life (by knowledge and faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief polytheism and hypocrisy) from which he can never come out” (Qur’an 6: 122)
Even among those who, by obeying Allah (sp), are truly living, there are degrees of being alive. The one who is most completely alive among them is the one who best obeys the commands of the Qur’an. Others among them are alive to the degree that they do the same, and they lose out on a truly complete and fruitful life to the degree that they are negligent regarding the Qur’an’s commands.129
This section is titled “The Greatness of the Qur’an’s Virtues”, but truth be told, as much as one tries to be comprehensive, no human being can truly grasp the many virtues and superior qualities of the Qur’an. Even supposing that a human being had the ability to do just that, and supposing that he wanted to record that knowledge in print, all of the paper on earth would not be enough for him to complete his task. Long before he would have finished enumerating the Qur’an’s superior qualities, he would have run out of both paper and ink. It is therefore sufficient here for us to enumerate the ones we grasp, and to appreciate the fact that there are many others that we do not grasp or that we do not
fully appreciate.130
129 Al-Fawaaid (pg. 88).
130 Khasaais Al-Qur’an Al-Kareem (pgs. 124, 125).
