This principle is in line with the general tenor of the Quran and in particular corresponds with verses 18 to 21 of Chapter 92, Surat al-Layl:

‘He who spends his wealth for increase in self-purification, And who has (in mind) no favour from anyone to be paid back, Except to seek the Countenance of his Lord, the Most High, He soon will attain (complete) satisfaction

This series of profound verses indicates to us many of the more subtle, inner dimensions of how a person should go about giving wealth in particular and perform righteous actions in general.

Verse 17 uses the reflexive present tense verb utazaka which points to how a person giving wealth seeks to purify their own self through their action. Utazaka stems from the root verb Zaki which means ‘to grow, to thrive or to be pure in heart’ and this linguistically relates to Zaka’ which pertains to ‘growth, moral purity or righteousness’^[1].

The Quranic spirit of giving runs contrary to one’s egoistic self-perception of their giving. The ego is committed to promoting within a person a feeling of inflated self-importance and therefore inclines one to look at giving from one dimension.

That dimension focuses upon looking at how

• great a deed a person has done by giving,
• how others have failed to do what they have done and
• how the beneficiaries of their giving are in need of their benevolence.

Verse 18 however presents a different perspective on the act of giving. According to the verse, a person does give due to the element of desiring to do so and also out of a person’s need. The desire in this case though is to purify oneself (as opposed to desiring to give further justificatory grounds for believing that one is so important) and out of a need to purify oneself (which is greater than a less well-to-do person’s need for assistance).

This refined form of consciousness brings about a whole new energy when it comes to giving to others. From this perspective helping others is not a burden but a blessing disguised from the person asking for help as the real beneficiary is the person who helps out.

We find that through giving Allah what He is due (through paying the poor-rate, zakat) and giving people their dues, this purifies the giver’s heart from ‘the love of wealth and the inclination to amass it’^[2].

In a similar fashion, different deeds remove different vices within man, be that the removal of arrogance through prostration or the putting to an end one’s obsession with food through fasting.

Verse 19 then goes on mention that such a person is not motivated to give wealth because someone has done them a favour and they want to repay it. One often finds that they give due to reciprocity and out of a sense of obligation.

Whilst there clearly is virtue in this, God is indicating through this verse that one can give out of a loftier motive: desiring to please God.

This loftier motive has many subtle implications:

• One of them is that it frees a person such that they will give even when they do not owe anyone anything. Furthermore they will give to another person even if they owe them money if they deem it to be appropriate.
• This verse can also be taken to indicate that when a person gives out of a sense of duty of paying back another, this can lead to a reduction in their sincerity as their focal point can become the person whom they are paying back and not God exclusively.
• Giving for the sake of God also inspires a person to not want anything in return for their giving and is this sense the act become selfless.

Verse 20 reinforces this God-inspired attitude to giving by stating that such a person seeks nothing except that God is satisfied with him. God finally assures us in verse 21 that the natural effect of such giving is that a person shall be content; a contentment which comes through a person gifting their wealth to God and gifting all their services to the causes of God and this contentment will be most manifest in the afterlife.

Therefore in these four verses, God has laid out the hallmarks of authentic action, action which is authentic in the sense that it is free from egoistic pretenses and genuinely done for the sake of God and none other.

There is scant chance that such sincerity in action will materialise if we only rely upon ourselves but we pray that through seeking the grace of God, such sincerity will be present in the giving of our wealth, our time, our ideas etc. to others.

[2] Haeri, S F., The Inner Meanings of Worship in Islam: a Person Selection of Guidance for the Wayfarer (2002), Zahra Publications, p. 140

Eid al-Fitr stirs up great excitement, elation and joy within us. Underpinning these states tends to be:

• a great sense of accomplishment for having completed the fasts;
• a great sense of energy as one feels spiritual lighter, refreshed and more connected to God; and
• a great sense of eagerness as one longs to live a more God-centric life.

What is commonly experienced by many of us though is that the ecstasy of Eid is not long-lasting. Rather, shortly afterwards we find that we have settled back into old routines and resumed old ways.

One reaction that we can have to the normalisation of our lives is that we can remain contented with just being nostalgic and feeling slightly upset at not having the same spiritual hunger than we had during the holy month. In this sense the coming of Eid represents the end of a short-lived spiritual era.

Another reaction that we can have is to not passively accept a spiritual decline and religious recession. Such passivity is encouraged by thinking that we were only spiritual because there was a special ambiance during the holy month of Ramadhan and with the atmospheric change brought about by the end of the month, our spiritual life-source has been completely cut.

Alternatively we can see the holy month as a month which has:

• given us a taste of how sweet it is to worship God;
• instilled a drive within us to internally struggle with our souls and externally support the causes of God; and
• educated us on how to lead a life in which the lofty takes precedence over that which is lowly.

If we look at the holy month in this way then the coming of Eid will represent to us the dawn of a new spiritual beginning.

Imam Zainul Abideen (pbuh) in his magnificent Dua al-Wida (the Supplication Bidding Farewell to the Month of Ramadhan) movingly asks from God:

‘O God, with the passing of this month make us pass forth from our offences, with its departure makes us depart from our evil deeds, and appoint us thereby among its most felicitous of people’.

The Imam (pbuh) then goes on to express to Allah on the day of Eid we repent:

‘The repentance of one who does not habour a return to sins and who afterwards will not go back to offense, an unswerving repentance rid of doubt and wavering’

Such enlivening words provide us with (i) details about the kind of the repentance indicated to by God in Chapter 66 verse 8 of the Quran – in which he orders those who believe to ‘turn to Allah with a sincere repentance’ – and (ii) highlights to us what our attitude should be towards the end of the holy month.

With this we pray to God that He:

• accepts what little we did during the holy month;
• converts out regret over our shortcomings into an unbending resolve to make up for these limitations during the rest of  the year; and
• enables us to turn our back on our old ways and to embrace a new life of virtue and Godliness.

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Adab’s (Etiquette) Priority over Knowledge

One key principle which scholars of ethics have indicated to is that a person’s adab (etiquette) is by and large more important than their level of knowledge (ilm). On this basis what is all-important when a person reads the Quran for example is the extent of their humility and not their technical mastery of the intellectual sciences of the Quran.

This is consistent with the viewpoint that whilst being knowledgeable is a virtue, having knowledge is not an end in itself and is not a substitute for having presence of heart and attentiveness of the spiritual mind during worship.

Thus this principle gives rise to an ethos based on the idea that the objective of gaining knowledge is to refine a person’s etiquette with the Creator and with the created.

Spiritual Valuations

Having appreciated this, the question of ‘how does a person improve their etiquette’ arises. Scholars of ethics have highlighted that the key lies in a person being able to value things.

To illustrate the point, compare a person who is given a precious pearl and puts it straight into their pocket without a second thought with a person who, when gifted a pearl, humbly and gratefully inquires into:

1. What they have been given,
2. Why they have been given it,
3. What have they done to deserve it,
4. How they can repay the favour etc.

It is clear that the second recipient valued the gift far more, as reflected by their appreciative inquiry, and therefore is far more worthy of the bestowal.

The significance of increasing the quality of our acceptance of gifts is that this has a bearing upon the extent and nature of the future gifts that Allah will give us. Allah is the all-Wise (al-Hakeem) and so gives more to those who are more deserved of receiving additional gifts. Hence if we value what we have been in terms of knowledge, guidance, wealth etc. this will attract more blessing into our life. This corresponds with chapter 14 verse 7 of the Quran in which Allah assures us that:

If you are grateful I will add more (favours) unto you

as scholars of the Quran point out that the essence of gratitude (ayn as-shukr) is to value what has been given to us.

The connection between valuing a gift and one’s etiquette in relation to using that gift is that once we value something highly our treatment and usage of that gift will naturally improve.

Take for example a couple who have had difficulty conceiving a child. When Allah does bless them with a child they will treasure it much more because they know how low it feels to be without a child and how energising it is to have one.

What follows from this discussion is that we have to not take God’s gifts lightly and for granted and we have to value and appreciate them.

Contemplation: The Gateway to Spiritual Perception

We may ask through which internal faculty can we weigh gifts and appreciate the gravity of what we have been given to us?

In answer to this, man’s weighing scale is their intellect. Through contemplating over individual physical, material, emotional, intellectual, moral and spiritual gifts we can deliberate within the depths of our being upon issues such as:

1. How would life be without this gift?
2. What have I done to deserve this gift?
3. Why has Allah been so generous to me?
4. How have I utilised this gift thus far?
5. How can I more appropriately utilise this gift?

Through deep and regular contemplation, God-willing we will be able to better value what we have been given, our state of consciousness when utilising them will be heightened and how we put our gifts to use will be significantly improved. This can open the door to a blessed life filled with the using of divine gifts for righteous purposes and the eschewing of turning divine gifts into instruments for sinning.

We pray to Allah that He inspires us to be people of constant contemplation over His divine signs and perpetual remembrance of Him and the endless flow of blessings that emanate from Him.

Lawrence presents a historical narrative of the Qur’an. He begins his analysis by considering the recipient of the Qur’an, the noble Prophet Muhammad (peace be upon him) as a merchant, messenger, organiser and strategist.

The author then goes on to outline how the Qur’an and its message has been understood, appreciated and articulated differently throughout the ages. He discusses the methodologies of early commentators such as Imam Jafar as-Sadiq (peace be upon him) and at-Tabari.

By way of example, the book describes on p.79 the methodology employed by Imam as-Sadiq which integrated three complimentary approaches to Qur’anic commentary:

1. A linguistic approach which involved translating Qur’anic Arabic into vernacular Arabic, the Arabic spoken at the time.
2. A historical approach which focused upon contextualising verses and considering the circumstances in which different verses were revealed.
3. An allegorical approach through which the Imam elucidated the multiple meanings of some of the ambiguous verses of the Qur’an.

Lawrence also considers later interpreters such the mystical philosopher Ibn Arabi and the colourful poet Rumi. Lawrence (2006, 109) describes Ibn Arabi as a “deep-sea diver in the ocean of the Qur’an” and advances that Rumi’s approach differed from Ibn Arabi. Lawrence (Ibid, 121) contends that Ibn Arabi was awestruck by the layers of meaning of the Quran whereas Rumi was:

“captivated by the Divine magic that infuses the natural world, from plants to planets and, above all, to the sun”

On that basis, Rumi sought to display the everyday wonders of the Qur’an through his poetry whereas “Ibn Arabi sought the inner meaning of the Qur’an in universal forms” (Ibid, 120).

Lawrence then highlights the diverse impact that the Qur’an has had across the world. He deals with the influence that the Qur’an has had in Asia for example. The Taj Mahal is emblematic of this as Qur’anic inscriptions have been made on its marble surfaces.

Lawrence also examines contemporary impacts of the Qur’an through considering for instance the way in which the Qur’an is being used as a prescription for mercy and source of healing for AIDS victims in Africa.

‘The Qur’an: A Bibliography’ is a valuable and insightful introduction to the Qur’an. This measured work provides the reader with a nuanced understanding of the Qur’an and a flavour of how the Qur’an has been looked at and applied differently over time.

The book also conveys the sense that the Qur’an is a living text and an ever-unfolding miracle. It also inspires the reader to evaluate what role the Qur’an has played in their life history.

Whilst such agonising can be a very positive stimulus in getting us to soul search, to read and to ask learned people about the fundamentals as well as the details of self reform, over-analysing what needs to be done next can veil us from some simple, yet immensely powerful, spiritual initiatives.

To take one example, one of the potentially most effective questions that we can ask ourselves is ‘what can I do today to please Allah’?

Whilst regularly asking ourselves such a question may not relieve us of all of our religious obligations – such as knowing how to pray in the correct fashion – it can have far reaching effects.

When we enter into a mode of wanting to make the most of every situation that we are in, this brings a whole new dimension to life. Now those day-to-day occurrences which seemed so trivial before – letting a pregnant lady sit on the train, offering someone else food first, giving positive encouragement to young family members – now take on a whole new meaning. Each of these events become precious opportunities to perform actions mindful of Allah and attentive to those things which He loves to see.

Such a realisation of the unlimited opportunities to earn the pleasure of Allah and move spiritually closer towards Him can bring a whole new energy into our lives. Instead of only looking towards Hajj or towards one day becoming a scholar as the only way out of our spiritual agony, one begins to love life and marvel at just how many chances we have to act righteously.

When we are in a state of intensely wanting to please Allah in every instance, now when we soul search, read or ask learned people we will begin to find immediately relevant and directly applicable advices that we can act upon. In this way, God willing, we will be able to appreciate better what Allah means when He speaks for example in Chapter 45 verse 3 of the abundance of signs that surround us:

‘Verily in the heavens and the earth are Signs for those who believe’

We pray to Allah to strengthen our desire to please Him and to make our resolve to act in righteous ways firm and to guide us at all times to ways in which we can demonstrate through action our love for Him.

This element of developing oneself resonates with many of us. This is what propels us to study, to travel, to work and so forth. What is important is to evaluate what are the forces which shape the targets which we set for ourselves.

Take for example a bright University student. What energises them to strive for the highest grades, join sporting teams and take on leadership positions in student societies is the prospect of being rewarded with a prestigious job.

Whilst there clearly is merit in this, it is important to realise that life can reward our determination and hard work in many ways. When one acknowledges the multiplicity of rewards available in life, this can dramatically change their perspective on what they strive for and which forms of growth matter the most to them.

Having appreciated this, when one reads the Quran, one finds that Allah in a sense persuades us to recognise the loftiness of certain spiritual rewards and Allah inclines us to aspire with the greatest vigour for these spiritual achievements. For instance, Allah mentions in chapter 2 verse 269 of the Quran:

He gives wisdom to whomever He wishes, and he who is given wisdom is certainly given an abundant good, but none takes admonition except people of understanding

Some of the immediate effects of this verse are that:

1. it makes one contemplate over why wisdom is held in such high regard by Allah,
2. it makes one reflect upon what can they do to attract this divine bestowal,
3. it generates an overpowering desire to be endowed with wisdom and
4. it makes one strive to become one of those who Allah considers to be people of understanding

Such verses can change the outlook of a sporting elite or a gifted student. It makes them realise that they have a spiritual side to them which is the noblest aspect of them and, if nurtured, this aspect yields the greatest rewards.

We pray to Allah to privilege us with an understanding of all the gifts that He has given us and enable to attach the greatest importance to the gifts which He considers to be the most valuable.

Paulo Coelho wonderfully captures the tale of a young shepherd boy, waking up one day with the desire of wanting more than the conventional prescription of a good life. With that fervour and with the promise of a hidden treasure, Santiago, the young herdsman, sets out on an adventure across the planes of Northern Africa in order to manifest his destiny.

From the very outset, this enlivening story resonates with every person who struggles with being apart of the social mainstream and not responding to their life calling.

Coelho, in this international bestseller, successfully uses metaphorical symbolism to awaken the mystical spirit of every reader and to create a spiritual yearning in their hearts

This story is about having the courage to follow one’s dreams and having the strength needed to battle one’s fear of failure and the fear of the unknown and the will power one needs in order let go off their attachments. Each of these obstacles is personified by Coelho through characters in the story, all of whom connect with some aspect of the reader’s persona.

Through the words of his characters such as ” … every happy person carries God within him”, time and again, the author alludes to how true felicity cannot be reached without one being linked to the Almighty, Moreover, the text brings close the often ‘distant’ and abstract principles such as reading divine signs and learning to speak “God’s language”. These Ideas, which may sometimes be perceived as ‘overly spiritual’ and as practices for the spiritual elites, are rendered to be natural and common.

This short novel is one that will leave the reader feeling empowered, confident and invigorated – equipped with the positivity to follow their ambitions – knowing that: “when you really want something to happen, the whole universe conspires so that your wish comes true”.

Mitch Albom, now a successful Sports writer, was a keen and promising student of Morrie – a Sociology professor – some twenty years previous. However, Mitch, like many, lost contact with his mentor as life progressed and as he climbed up the career ladder. This was until he came across an interview with Morrie on Nightline at which point he learnt about Morrie’s terminal illness.

Following this shock, Mitch re-unites with his mentor and once again comes under his tutelage but this time under very different circumstances and under a very different study program. Now they were studying the meaning of life and Mitch had to internalise the profound ideas of Morrie.

The book charts the final sixteen lessons between them and documents the advices and admonitions of a caring and wise teacher to a receptive and respectful student. During the course of the Tuesday meetings, Morrie brings about the realisation within Mitch that investments in people are far more important than investments in things.

The book is powerful and leaves the reader thinking about what meaning they attach to life and reinforces the message that we can all give to others, even during our last days.

The spiritual significance of this discussion becomes clearer when we link it to the names of Allah and in particular how Allah is al-Mo’tee (the All-Giving). We call upon Allah through this name for instance in the marvelous supplication ‘al-Jowshan al-Kabeer’ when we address Him by saying, ‘Ya Mo’tee al-Masalaat’ (Oh the Granter of Requests).

Given that it is in Allah’s nature to give without request and to give in response to requests, it is imperative that we prioritise obtaining the right things in life. We find however that often what we value is conditioned by our surroundings. Hence the ball boy at Wimbledon aspires to become a sporting giant and the designer in Milan dreams of becoming a fashion icon.

Having established this, we find that in the Quran Allah draws our attention to various things which he endorses and promotes. A prime example is in Surat al-Tawba, chapter 9 verse 108, when Allah orders the believers of Medina to stand in the mosque founded on God-consciousness – speaking about the mosque of al-Quba – stating that, “…therein are men who love to be purified, and Allah loves those who make themselves pure”.

Now such a verse is not only be read when we visit the mosque of Quba but rather it is meant to spark an awakening within us and a realisation that the ultimate achievement in life is to achieve purity of the soul.

When this dawns upon a person, the purification of their soul becomes their biggest concern in life and the driving force behind all their actions. Now all their strength of character is channeled towards pursuing this priority in the way the Quran and the family of the Prophet (pbut) have shown and this becomes the dearest thing that they want Allah to give them.

We pray to Allah that He gives us the ability and opportunity to be conditioned by the recitation of the Quran in this way and to be amongst those who are purified.