شَہۡرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلۡقُرۡءَانُ هُدً۬ى لِّلنَّاسِ وَبَيِّنَـٰتٍ۬ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِ
“The month of Ramadan is the one in which the Qur’an was revealed.” (Qur’an 2:185)
When Ramadan approached, the pious predecessors did not receive it with indifference or routine; rather, they welcomed it with profound anticipation and spiritual eagerness. As documented in Ramadan of the Pious by Mawlana Ismail Memon, they recognized Ramadan as a sacred and invaluable guest whose arrival was neither guaranteed nor to be taken lightly. It is authentically reported that the salaf would supplicate for six months that Allah grant them life to reach Ramadan, and for six months thereafter that He accept their deeds performed within it. This practice reflects a foundational principle in their understanding of worship: the true measure of success lies not in the abundance of deeds, but in their acceptance by Allah.
Central to their observance of Ramadan was an intensified relationship with the Qur’an. The pious predecessors structured their lives around the Book of Allah during this month, often setting aside other pursuits to devote themselves entirely to its recitation and contemplation. Imam Mālik رحمه الله, for example, would suspend his public teaching of ḥadīth and declare, “This is the month of the Qur’an.” Their engagement with the Qur’an was not hurried or mechanical; rather, it was marked by attentiveness, reflection, and humility. Through this approach, the Qur’an functioned not merely as a text to be completed, but as a source of spiritual transformation that softened hearts and refined character.
This understanding underscores a critical theological reality: one who does not cultivate a consistent relationship with the Qur’an in this life cannot reasonably expect to benefit from its intercession in the Hereafter. As the divine speech (kalām Allāh), the Qur’an transcends the material world, yet Islamic tradition affirms that on the Day of Judgment, abstract realities, such as deeds, Islam itself, and the Qur’an, will be given tangible form. The Qur’an will testify either for or against a person, depending on the nature of their relationship with it. Therefore, a life shaped by regular engagement with the Qur’an is essential if it is to appear as an advocate rather than an accuser on the Day of Qiyāmah.
Establishing such a relationship requires sustained interaction, familiarity, and presence, much like any meaningful human relationship. Friendship and loyalty are built through consistent communication and shared time; similarly, for the Qur’an to stand as a companion in the Hereafter, it must be treated as a companion in this life. An effective means of evaluating one’s connection with the Qur’an is through introspection: when one recites it, does it induce heaviness and fatigue, or does it bring tranquility, clarity, and inner peace (sakīnah)? This experiential response often reflects the depth of one’s spiritual bond with the divine text.
As the month in which the Qur’an was revealed, Ramadan presents a unique and divinely appointed opportunity to renew, strengthen, and deepen this connection. It is a time to return to the Qur’an with intentionality—to recite it consistently, to reflect upon its meanings, and to allow its guidance to inform both belief and practice. In doing so, believers align themselves with the legacy of the pious predecessors and position the Qur’an as a lifelong companion whose benefit extends beyond this world and into the Hereafter.
