Every year, as Ramadan approaches, many of us have the same regret: I wish I knew more Qur’an by heart. I wish I understood what I was reciting. I wish I had built a stronger relationship with this book before the month arrived. This week’s Jummah khutbah took that familiar feeling and asked a more searching question — what does it actually mean to have a relationship with the Qur’an, and are we anywhere close to it?
What Our Relationship with the Qur’an Has Become
For many of us, the khutbah points out, our relationship with the Qur’an has quietly narrowed down to two things: a handful of memorised surahs that make our salah valid, and a few verses recited over water when we fall ill. Beyond that, nothing. The Qur’an becomes something we think belongs to childhood — learned before GCSEs, then set aside once “real life” and “real things that matter” take over.
But this was never the purpose of its revelation. Allah describes the Qur’an’s purpose directly: “litukhrija an-nasa min adh-dhulumati ila an-nur” — to bring mankind out of every kind of darkness and into light. It was revealed to cleanse the heart of disbelief, of harmful desires, of spiritual illness — not simply to be memorised and recited without any attachment to daily life.
How the Sahaba Related to the Qur’an
The khutbah contrasts this with how the companions of the Prophet ﷺ engaged with the Qur’an. When they read Surah Al-Anfal, they recalled their own hunger and the angels descending at the Battle of Badr. The Qur’an had a direct, felt, practical relevance to their lives — not an abstract text, but a living conversation with their own experiences.
Two striking examples of revelation show this. Surah Abasa was revealed addressing the Prophet ﷺ directly, after he turned his attention away from a blind companion, Abdullah ibn Umm Maktum, who had come seeking guidance while the Prophet ﷺ was occupied trying to invite the Quraysh elite to Islam. And Surah Al-Mujadila was revealed after a woman came to the Prophet ﷺ complaining about a dispute with her husband — Allah heard her complaint and revealed an entire surah addressing it. The Qur’an was never distant from real, everyday human situations.
The khutbah also recounts Ibn Abbas (RA), who had memorised large portions of the Qur’an while still a young companion and would tell people, “ask me about Surah An-Nisa” — and the remarkable example of Aswad ibn Yazid, a follower of the companions who would sleep briefly between Maghrib and Isha and then recite the entire Qur’an twice over, every single night, continuing to recite even on his deathbed when he was too weak to turn over.
A Warning from the Story of Banu Israel
The khutbah draws a sobering comparison with Banu Israel, as described in Surah Al-Baqarah: “wa minhum ummiyyoona la ya’lamoona al-kitaba illa amaniyya wa in hum illa yazunnoon” — among them are those who do not know their Book except wishful thinking; they only guess. The commentators explain that Banu Israel recited and memorised their scripture, but had no real understanding of what was inside it — their knowledge was hearsay, passed down from their elders rather than drawn from the text itself.
The challenge laid down is direct: we cannot afford to walk the same path. A relationship with the Qur’an built only on recitation and memorisation, without understanding, risks repeating the very pattern the Qur’an itself warns us about.
“Do They Not Reflect Upon the Qur’an?”
Allah poses a pointed question in the Qur’an: “afala yatadabbaroon al-Qur’ana am ala quloobin aqfaluha” — do they not reflect upon the Qur’an, or are there locks upon their hearts? The khutbah notes that this verse is addressed to the Munafiqeen (the hypocrites), whose hearts are described as locked — locked by desires (shahwat) and by doubts. Too busy chasing one desire after another, or too uncertain about the hereafter, to ever stop and reflect.
The Prophet’s ﷺ One Complaint
The khutbah recalls the well-known hadith of the Day of Judgment, when mankind will go from prophet to prophet seeking intercession, and each one will say “nafsi, nafsi” — myself, myself — too fearful to intercede. Our Prophet ﷺ, by contrast, will say “Ummati, Ummati” — my nation, my nation. Yet even this most compassionate of prophets will have one complaint to bring to Allah: “ya Rabbi, inna qawmi ittakhadu hadha al-Qur’ana mahjura” — my Lord, my people abandoned this Qur’an after me. The word used, mahjura, comes from the same root as hijra — migration. Whether that complaint includes us is something we still have the chance to decide — and it is entirely in our hands.
Five Levels of Relationship with the Qur’an
Drawing on the words of Ibn al-Qayyim al-Jawziyyah, the khutbah outlines what a complete relationship with the Qur’an actually requires:
Belief in the Qur’an, which is the foundation of everything else. Reciting it and listening to it, as a daily practice rather than an occasional one. Acting upon it — following its halal and avoiding its haram. Learning its meaning and translation, so recitation is not just sound without understanding. And finally, tadabbur — going a step further still, contemplating its meanings and actively reflecting on how each verse applies to our own daily life.
Practical Steps Before Ramadan
The khutbah closes with concrete, achievable steps to take before Ramadan arrives. Learn the translation of Surah Al-Fatiha and of whatever surahs we have already memorised — not just the Arabic, but what it actually means. Understand the context behind the short surahs we know, such as Surah Al-Fil (the People of the Elephant), and draw out their lessons — in this case, that Allah’s power is not measured by numbers but by quality, since even small birds were enough to destroy an army. And go further still: notice when something in daily life echoes a verse we know, and let that connection deepen our relationship with the Qur’an rather than leaving it as words we simply recite.
The intention set for the weeks ahead of Ramadan: recite the Qur’an daily, improve our tajweed and Arabic recitation, work to understand its meaning, memorise translations, and take the time to contemplate — so that, inshallah, by the time Ramadan arrives, our relationship with the Qur’an is somewhere further along than it was the year before.
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Frequently Asked Questions
What does it mean to have a “relationship with the Qur’an”?
According to Ibn al-Qayyim, it means progressing through several levels: believing in the Qur’an, reciting and listening to it regularly, acting upon its guidance, learning its meaning and translation, and finally tadabbur — deep contemplation and reflection on how its verses apply to daily life.
Why was Surah Abasa revealed?
Surah Abasa was revealed directly addressing the Prophet ﷺ after he turned his attention away from Abdullah ibn Umm Maktum, a blind companion who came seeking guidance, while the Prophet ﷺ was engaged in inviting the leaders of the Quraysh to Islam.
What is the “Ummati, Ummati” hadith about?
It describes a scene on the Day of Judgment where every prophet, out of fear, says “nafsi, nafsi” (myself, myself) when asked to intercede for mankind — except our Prophet ﷺ, who will say “Ummati, Ummati” (my nation, my nation). He will, however, have one complaint to Allah: that his people abandoned the Qur’an after him.
What lesson does the khutbah draw from Banu Israel?
That Banu Israel recited and memorised their scripture but, according to the Qur’an, did not understand what was in it — their religious knowledge came from hearsay rather than genuine understanding. The khutbah warns against Muslims falling into the same pattern with the Qur’an.
What practical steps does the khutbah suggest before Ramadan?
Learning the translation of surahs already memorised, understanding the context behind short surahs like Surah Al-Fil, reciting the Qur’an daily, improving tajweed, and practising tadabbur — reflecting on how each verse connects to everyday life.
