Article Citation: Adeoye, Tawaliu Oriowo, Akanni, Akeem. A; & Abdussalam, Khidir Adigun (2024). Operationalising the Amazing Qur’ān: Yoruba Muslim Clerics in Focus. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 21, No. 1. ISSN 0794-9316
OPERATIONALISING
THE AMAZING QUR’ĀN: YORUBA MUSLIM CLERICS IN FOCUS
By
Adeoye
Tawaliu Oriowo, Akanni Akeem. A & Abdus-Salaam, Khidir Adigun
Abstract
The Qur’ān is a uniquely
sacred text of divine origin, unparalleled among other scriptures attributed to
divine revelation. One of its distinctive features lies in the multiplicity of
functions it performs and the diverse purposes it serves in guiding human
conduct. It is a comprehensive source from which Muslims derive guidance on
worship, ethical norms for regulating human behaviour, legal principles for
harmonizing social life, and solutions to the manifold challenges of existence.
Since the prophetic era, Muslims have consistently applied the teachings of the
Qur’ān across various dimensions of life, whether personal or communal,
physical or spiritual, albeit with some variations. The practice of turning to
the Qur’ān in times of difficulty, either for temporary relief or permanent
solutions, remains widespread among Muslims of all generations, likely due to
its historical significance and divine origin. In light of this, the
operationalisation of the Qur’ān among contemporary Muslims warrants critical
examination to ensure alignment with the fundamental purposes for which it was
revealed. This paper aims to investigate the ways in which the Qur’ān is being
operationalised by contemporary Yoruba Muslim clerics, and how this usage may
be further streamlined in accordance with core Islamic principles.
Key words: The
Qur’ān, Yoruba Muslim clerics, Shari’ah, Operationalization,
Introduction
The Glorious Qur’ān is the
literal word of Allah, revealed to the final Prophet, Muhammad ibn Abdullah,
through the Archangel Jibrīl (Gabriel), as the culminating component of divine
communication promised to humanity beginning with Adam. As such, the Qur’ān
represents the final and most comprehensive of all divine scriptures, serving
as a spiritual, moral, social, economic, and political guidebook for Muslims in
their daily lives. It was revealed in the Arabic language, the language of the
Prophet Muhammad (peace be upon him), and documented as such (Abdul, 1982).
According to Tantawee (2006), the Qur’ān was revealed incrementally through
Jibrīl (peace be upon him) to the Prophet over a span of twenty-three years.
Murrad (1985) notes that it was not only revealed and written during the
Prophet’s lifetime but was also memorised by his companions.
The Qur’ān is the primary
source of Sharīʿah
(Islamic law) and governs all aspects of Muslim life. This foundational status
is what led Abdulsalaam (2017) to describe the Qur’ān as a unique scripture
whose knowledge encompasses both worldly and eschatological dimensions. Denfer
(1981), as cited in Abdulsalaam (2017), also underscores the revelatory nature
of the Qur’ān, defining revelation as an interpretation of the Arabic
term waḥy. This term, derived from the root verb awḥā, appears
in the Qur’ān in various semantic contexts: as natural intuition (Q28:7),
instinctive guidance (Q16:68), non-verbal signs (Q19:11), misguidance from evil
(Q6:112), and divine communication (Q8:112). In its theological sense, waḥy denotes
God’s guidance conveyed through a Prophet via one of the recognised modes of
revelation (Abdulsalaam, 2017, p. 19).
From linguistic,
anthropological, and ecological perspectives, the Qur’ān is considered a
complete and incorruptible word of Allah, preserved from human interference,
interpolation, or alteration. This divine preservation is affirmed in the
Qur’ān itself: “Indeed, We have revealed the Reminder, and indeed, We
will surely be its Guardian” (Q15:9).
Qur’ān:
Conceptual Clarification
According to Razi (2006),
the word Qur’ān is derived from the Arabic root verb ‘Qaraha’ meaning
to gather something. Thus, to him, the Qur’ān, is so named because it contains
chapters and verses. To Philips (1997), the word “Qur’ān,” which is a verbal
noun, is equivalent in meaning to “qiraa’ah,” as both come from the verb
“qara’a” which means “to read.” That is, Qur’ān literally means “reading or
reciting”. The term “Qur’ān” hashowever, been historically and specificallyused
to refer to the book which was revealed to Prophet Muhammad (SAAS).
Philips further opines
that:
The
term “Qur’ān” is mentioned in a number of places throughout the Book in
reference to itself. For example: “Verily, this Qur’ān guides (humanity) to
that which is most just. The name Qur’ān is used to refer to both the Qur’ān as
a whole, as in the previously quoted verse; as well as to each verse or group
of verses, as in the following verse: “And if the Qur’ān is recited, you should
listen to it and be silent, that you may receive mercy “(1997: 85).
Denffer (1981) defines the
Qur’ān as “the speech of Allah sent down upon the last Prophet Muhammad (SAAS)
through the Angel Gabriel, in its precise meaning and precise wording
transmitted to us by numerous person (Tawaatur) both verbally and
in writing’’(p6). Khallaafas quoted by Jareeshah (1987:6) describes the Qur’ān
as:
The word of Allah revealed
by the trusted Spirit to the mind of the Apostle of Allah Muhammad the son of
Abdullah (SAAS) with its Arabic wording and truthful meaning so that it may be
a proof attesting that he is an Apostle of Allah as much as to be a book of law
for people to be guided by it as well as a means of drawing close to Allah by
reading.
Qur’ān is the one codified
in between the two covers of Mushaf starting with Fatiah and ending with
Suratun-Naas and one which was passed down to us in succession with people
reciting it mouth to month from one generation to another and was protected from
any alteration or amendment in conformation of Allah’s statement, the Exalted
be He “verily, We revealed the remembrance and surely, We are its protectors”
(Q15:9)
In spite of the afore
mentioned definitions, Jareeshah (1987) opines that giving an all-inclusive and
all-encompassing definition of the Qur’ān is an impossible task analogous to
the unique nature of the Qur’ān which, according to him, refuses to be encompassed.
Perhaps, the best description of the Qur’ān is one given by its conveyer, that
is, Prophet Muhammad (SAAS) when he said:
In it (the Qur`an) is an
information about what was before you, and an information about what will come
after, as well as solutions pertaining to the matters between you. It is a
clear speech – not a jest. Whoever abandons the Qur`an out of arrogance – Allah
will shatter him! And whoever seeks guidance in something else, Allah will
leave him straying. The Qur`an is Allah’s firm rope, it is a wise reminder and
the right way. Neither passion can divert it, nor can tongues change it. The
knowledgeable cannot satisfy their appetite for it neither can it be spent out
through continuous repetition. There is no end to its splendor. Even the jinns,
when they heard the Qur`an, could not resist without saying: ‘Verily, we have
heard a wonderful Recitation (this Qur`an), which guides to the straight path.’
Who speaks according to the Qur`an, speaks the truth; who works by it, will be
rewarded; who judges according to it, he is just; and who invites to it, he is
guided to the straight path. (Jareeshah, 1987:8).
Considering the various definitions given by the above scholars,
it would be observed that the Qur’ān is very unique for the following reasons:
i.speech/actual word of Allah;
ii.through Arch-Angel Jibril;
iii.concluding part of Divine communication to mankind; and
iv.a means of guidance هُدًى لِّلنَّاسِ وَبَيِّنَـتٍ مِّنَ الْهُدَى
وَالْفُرْقَانِ (Q2:38,Q2:185)
A Brief
Historical Account of the Revelation of the Qur’ān
The revelation of the
Qur’ān to Prophet Muhammad began when he reached the age of forty in the year
610 CE. The first portion of this revelation occurred unexpectedly in a cave
called Ḥirāʾ, located
a few miles from Makkah, where the Prophet often meditated on the creation of
the heavens and the earth, seeking the true Creator.
From the beginning of its
revelation, the Qur’ān was systematically documented for future generations.
The Prophet appointed literate companions with the responsibility of recording
the Qur’ān as it was revealed, bit by bit. Whenever a portion was revealed,
these scribes were summoned immediately to ensure proper documentation. This
practice continued uninterrupted throughout the Prophet’s lifetime. The most
notable among these scribes was Zayd ibn Thābit (Abdulsalaam, 2017).
In addition to the official
recording, the Qur’ān was also memorized by many companions, who sought the
spiritual rewards for its recitation and memorization as outlined in both the
Qur’ān and Hadith. These two methods—documentation and memorization—worked
complementarily, ensuring the preservation of the divine word for future
generations.
However, at the time of the
Prophet’s death, the Qur’ān was not in the form of a bound book. It was instead
preserved in various fragments, documented on different materials. This was
partly due to the scarcity of writing materials and the expectation of further
revelations.
The responsibility of
compiling the Qur’ān into a single book was first undertaken by the first
Caliph, Abu Bakr, who ordered the collection of these fragments. Later, the
third Caliph, ʿUthmān
ibn ʿAffān,
completed the task by standardizing the recitation modes of the Qur’ān and
producing multiple copies from the compilation made during Abu Bakr's time.
These copies were then distributed to various provinces of the Muslim empire
(Rahim, 2001).
The Qur’ān is such a book
generally believed by the totality of the Muslims as an inimitable word of the
infallible and Almighty Allah revealed through the agency of the trustworthy
Angel Gabriel to Muhammad the Arabian Prophet of impeccable character. It is
equally believed that no single part of it can be possibly attributed to
Muhammad as history testifies that he was an illiterate who could neither read
nor write. This perhaps accounts for the reason he was made unlettered as
alluded to by the Qur’ān when it reads: وَمَا كُنتَ تَتْلُو مِنقَبْلِهِ مِن كِتَـبٍ
وَلاَ تَخُطُّهُ بِيَمِينِكَ إِذاً لاَّرْتَـبَ الْمُبْطِلُونَ “Neither
did you read any book before it (the Qur’ān), nor did you write any book
(whatsoever) with your right hand. In that case, indeed, the followers of
falsehood might have doubted” (Qur’ān chapter 29:48).
The Qur’ān is also believed
by the Muslims to be a multipurpose book. To them, it is the main source of all
religious teachings of Islam with regards to the knowledge about God, the
Prophets, about the fundamentals which comprise prayer, fasting, alms giving
and pilgrimage. It is a source of legislation for them comprising what is
lawful and unlawful on a variety of issues like foods and drinks, marriage and
divorce, business transactions and others. It constitutes their great source of
information about the people of the old, and various narratives about earlier
Prophets and their messages to their people and the latter’s responses as well
as it is being a source of information about incidents of historical value. The
Muslims also use the Qur’ān for liturgical purposes as of course, they derive
from it the primary prescriptions for the regulation of daily living and to
which its people turn to find nourishment and salve for their devotional life
(Abdulsalaam, 2017).
Features
of the Holy Qur’ān
The Qur’ān as a Sacred Book
of Allah contains so many distinct and imperative features that make it unique
in all ramifications and also confirm its validity and authenticity. The
following are some of the features of the Holy Qur’ān:
1. All
previous Divine messages are preserved in it. Allah (SWT) explains that nothing
is left out undiscussed in the Book including the historical information of the
early Prophets and their books. (Q6:38)
2. No human
interpolation. The Qur’ān states: ‘Surely, We have revealed the Reminder and
surely We shall be its guardian’ (Q15:9). Another portion states: ‘لاَّ يَأْتِيهِ
الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ
حَمِيدٍ …It is a Mighty Book. Falsehood shall not
come into it from before it nor from behind it; it is a revelation from the
Wise, the Praised One’ (Q41:42).
3. Fundamental
law of human life and complete code of conduct. Qur’ān contains the fundamental
law and code governing the entire life of man without any exception and this
accounts for why the Creator says: وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ
فَأُولَئِكَ هُمُ الظَّالِمُونَ ‘…And whoever did not judge by what Allah
revealed, those are the unjust’ (Q5:45).
4. The
greatest miracle given to any Prophet. The Holy Qur’ān as the mother of all
books revealed in the Prophet’s dialect can be read in many different dialects
without any change to its meaning.
5. Not to be
touched except in the state of purity. One of the uniqueness of the Holy Qur’ān
is that it is quite a Pure Book and the Originator that is, the Creator prefers
and therefore orders that only the pure ones must touch it. The Qur’ān
states: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
‘None shall touch it save
the purified ones’ (Q56:79).
6. No
crookedness shall creep into it. Allah testifies that the Holy Qur’ān does not
contain any contradiction or crookednessالْحَمْدُ لِلَّهِ الَّذِى أَنْزَلَ عَلَى
عَبْدِهِ الْكِتَـبَ وَلَمْ يَجْعَل لَّهُ عِوَجَا(Q18:1).
7. It is preserved in a secured Tablet: Allah establishes that the
Holy Qur’ān is divinely preserved in a secured Tablet known as Lawhul
–Mahfuuz. The Qur’ān states: بَلْ هُوَ قُرْءَانٌ مَّجِيد فِى لَوْحٍ
مَّحْفُوظٍ (Q85:21-22)
8. Revealed
for 23 years. One of the beauties and uniqueness of the Holy Qur’ān is that it
was revealed piece meal for a period of twenty three years. This undoubtedly
paved way for clarifications and explanations of some previously revealed
verses or portions that seemed to be somehow ambiguous to the early Muslims and
all other generations of Muslims.
9. To ensure
its competence, Jibril led Prophet Muhammad in its recitation annually in the
month of Ramadan and this was done twice in the year of the Prophet’s demise
before his death.
10. Treasure
of all sciences and the fountain of all knowledge. In Q3:7, Allah says this
about the Qur’ān:
هُوَ الَّذِى أَنزَلَ
عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ هُنَّ أُمُّ الْكِتَـبِ وَأُخَرُ
مُتَشَـبِهَـتٌ فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا
تَشَـبَهَ مِنْهُ ابْتِغَآءَ الْفِتْنَةِ وَابْتِغَآءَ تَأْوِيلِهِ وَمَا يَعْلَمُ
تَأْوِيلَهُ إِلاَّ اللَّهُ وَالرَسِخُونَ فِي الْعِلْمِ يَقُولُونَ ءَامَنَّا
بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ
It is He Who has sent down
to you the Book. In it are verses that are entirely clear, they are the
foundations of the Book; and others not entirely clear. So as for those in
whose hearts there is a deviation (from the truth) they follow (only) that
which is not entirely clear thereof, seeking Al-Fitnah, and seeking its Ta'wil,
but none knows its Ta'wil except Allah. And those who are firmly grounded in
knowledge say: "We believe in it; all of it is from our Lord.'' And none
receive admonition except men of understanding
11. Its like
cannot be produced by combined efforts of men and Jinn
وَإِن كُنتُمْ فِى رَيْبٍ
مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ
وَادْعُواْ شُهَدَآءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ
And if you (Arab pagans,
Jews, and Christians) are in doubt concerning that which We have sent down
(i.e. the Qur’ān) to Our servant (Muhammad), then produce a Surah (chapter) of
the like thereof and call your witnesses (supporters and helpers) besides Allah,
if you are truthful). (24. But if you do it not, and you can never do it, then
fear the Fire (Hell) whose fuel is men and stones, prepared for the
disbelievers (Q2:23).
أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ
بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن
كُنتُمْ صَـدِقِينَ
Or do they say: "He
has forged it'' Say: "Bring then a Surah like unto it, and call upon
whomsoever you can besides Allah, if you are truthful!' (Q10:38)
أَمْ يَقُولُونَ
افْتَرَاهُ قُلْ فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُواْ
مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ
Or they say, "He
forged it.'' Say: "Bring you then ten forged Surahs like unto it, and call
whomsoever you can, other than Allah, if you speak the truth!''(Q11:13)
قُل لَّئِنِ اجْتَمَعَتِ
الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْءَانِ لاَ
يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
Say: "If mankind and
the Jinn were together to produce the like of this Qur’ān, they could not
produce the like thereof, even if they helped one another.'' (Q17:88-89)
12. It has
about 20 other names and many attributes: The Qur’ān is called by some other
names and attributes in the Holy Qur’ān itself showing the uniqueness,
authenticity and the importance of the Scripture. Some of the names
include Al-Kitab- the Book (Q2:2), Al-Hudah-the Guidance
(Q2:2), At-Tanzil-the Revelation/Sent down (Q26:192), Adh-Dhikr-the
Reminder (Q15:9), Al-Furqan-the Criterion or standard of judging
right and wrong, true or false) e.t.c. Some of its attributes are Nur-
Light, Rahmah- Mercy, Majeed- Glorious, Mubarak-Blessed, Shifāu-
Remedy/ Cure e.t.c. These names and descriptions indicate the many aspects of
the message of the Qur’ān (Lemu, 2005).
13. Any part
of it could be used for a purpose desired. One of the importance of the Qur’ān
is that it could be used for any desired purpose. This accounts for why it is
called the Cure, Healing and Remedy for any ailment and a kind of mercy for all
mankind and jinn. Allah says:
وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ
وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا
And We send down of
the Qur’ān that which is a cure and a mercy to the believers, and it increases
the wrongdoers in nothing but loss (Q17:82)
14. As a
protection against the evil ones. Allah revealed the Qur’ān as a kind of
protection and fortification for the Prophet (SAAS) and the whole universe.
This necessitated the revelation of Suratul- Falaq and Nās (Qur’ān chapters 113
and 114).
15. The best
of men is he who knows it and teaches it to others. The Prophet is reported to
have emphatically stated while talking about the importance of learning and
teaching the Qur’ān that: ‘The best of you (people), is the one who learns the
Qur’ān and teaches and teaches others’ (Muhammad, 1997:443). The Prophet is
even reported to have said: ‘Read the Qur’ān, because it is going to be an
intercessor for the its recite on the Day of resurrection’ (Muhammad,
1997:443).
16. It is to
be read or recited in a beautiful and loud voice. The Qur’ānstates: وَرَتِّلِ الْقُرْءَانَ
تَرْتِيلاrecite it slowly with a beautiful voice, for that will help in
understanding the Qur’ān and contemplating it (Q73:4). A reciter of it should
take at least 7days to read the complete Qur’ān and at best (i.e longest time)
a month to complete (Q17:106).
17. When
being read, attention must be paid, to its message. Allah (SWT) enjoins that
full concentration must be given to the Qur’ān whenever it is being recited
because if it is so done, both the reciter and the listener will surely be
rewarded for it. Allah says:
وَإِذَا قُرِىءَ
الْقُرْءَانُ فَاسْتَمِعُواْ لَهُ وَأَنصِتُواْ لَعَلَّكُمْ تُرْحَمُونَ
So, when the Qur’ān is
recited, listen to it, and be silent that you may receive mercy (Q7:204).
18. Its
recitation causes tranquility and angels to descend. Anywhere the Qur’ān is
being read or recited, according to Hadith six of An-Nawawi’s collections, the
Angels of Allah will descend to surround them and ask Allah to send down His
mercy, favour and tranquility upon the people in the gathering. Moreover, the
Angels will not depart until they stop reciting it (Abdul, 1980).
19. When it
is being read, people who have knowledge fall down on their faces in humble
prostration. The Qur’ān states:
قُلْ ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ إِنَّ
الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ
لِلاٌّذْقَانِ سُجَّدًا
Say: "Believe in it or
do not believe (in it). Verily, those who were given knowledge before it, when
it is recited to them, fall down on their chins (faces) in humble prostration
(Q17:107).
Operationalising
the Amazing Qur’ān: The Contemporary Yoruba Muslim Clerics in Focus
Despite all the above
features, importance and the usefulness of the Glorious Qur’ān, the ways and
manners it is being inappropriately used by some contemporary Yoruba Muslim
clerics are quite heretically inclined. This explains why Owoyemi (2021) classifies
them thus:
Today various learned
Yoruba Muslims using the Glorious Qur’ān in different ways and for different
purposes. There are some Yoruba Muslim clerics known as Alfa akomonikewu
(Traditional Muslim clerics who specialise in teaching children the reading of
the Glorious Qur’ān), Alfa alasiri/alaajo (Muslim clerics who specialise in
using the Glorious Qur’ān for spiritual healing) and Alfa oniwaasi (Muslim
clerics who specialise in using the Glorious Qur’ān for preaching /missionary
activities) (p.134)
The following are some of
the ways and manners the Yoruba Muslim clerics use the Qur’ān:
1. The Qur’ān being used as an
article/ ingredient/souvenir: Some Muslims of today
make the Glorious Qur’ān part of wedding articles / ingredients to be given to
the brides who at times cannot even pronounce any letter from it. Some portions
of it or full copies are also distributed to people as souvenirs at Fidau/funeral/
burial, birthday party or other ceremonies without considering the state of
purity, faith and knowledge of the recipients. Owoyemi explains this further
when he opines:
It is also observed that
items such as a copy of the Qur'ān, a kettle, hijab, and a rosary are included
in the bridal gifts during the engagement ceremony. These items are presented
to the bride as part of the engagement. During the ceremony, an officiating
person, typically an elderly woman, will take each item individually and use
them to offer prayers for the bride. Among the Yoruba, it is believed that the
engagement items symbolize significant aspects of the bride's marital life. At
the conclusion of the prayer, the bride is publicly asked to choose the most
valuable item from the collection. Typically, if the bride is a Muslim, she
will select a copy of the Qur'ān and display it to the guests in attendance
(2021:137).
2. Its recitation as a means
of collecting money. It has now become an order or a standing tradition among the
contemporary Muslims (especially the clerics) of today that the Qur’ān must be
recited as a kind of entertainment in the Muslim gatherings or ceremonies after
which money is collected from people. Owoyemi (2021) is also of the opinion
that this act is very common among the Yoruba Muslim clerics when he states:
Some Yoruba Muslims have
adopted the tradition of celebrating their birthdays annually with festivity,
pomp, and pageantry. During such occasions, Yoruba Muslim clerics are usually
invited to participate, and the celebrant requests them to recite the entire
Qur'ān. Depending on the number of clerics present, the Qur'ān may be recited
multiple times. Each cleric may be assigned one Hizb (one of the 60 parts of
the Qur'ān) to recite (p.137).
Similarly, certain Yoruba
Muslim clerics claim to have recited portions of the Qur'ān for people who are
absent and then request that those people send payment for the recitation at a
later time.
3. Exhibition of the Qur'ān: It
is common among contemporary Muslims to display a copy of the Qur'ān in various
places, such as in front or back of their vehicles, on their television sets,
or on shelves, as a symbol of a Muslim household. However, these copies are
often displayed for exhibition purposes only, without being read, leading to
them becoming dusty over time. This practice contradicts the true essence of
the Qur'ān's revelation.
4. Using the Qur'ān as a
dubious method of collecting money: Contemporary Muslim
clerics sometimes exploit the Qur'ān by distorting the meanings of its verses
to collect money from the faithful. For instance, the verse "Inna Ladhīna
Jaabu" (Q2:188) is wrongly ascribed to the Ijebu people, while “Ar-Rahman”
(Q55) is misinterpreted as referring to the people of Ara Imo in Ijebu.
Similarly, "Watarokuukaqooimaa" (Q62:11), which means "they
leave you standing," is falsely associated with the people of Coker. Such
heretical interpretations are used to flatter people and unjustly collect
money, despite the Qur'ān’s prohibition of such practices: “Do not eat your
wealth among yourselves unjustly” (Q2:188).
5. Misinterpretation and wrong
connotations: Some contemporary Muslim clerics also ascribe incorrect or
evil meanings to Qur'ānic verses for personal gain. For example, “YaaHuwa” is
wrongly linked to the internet scam "Yahoo," and Surah Al-Masad
(Q111) is misquoted as “Tabati yadaa alatarodo,” meaning “Scotch bonnet’s or
Caribbean red pepper’s Tabatiyada.” Similarly, “Laqod jaakum” (Q4:170), meaning
“Certainly, an Apostle has come to you,” is distorted to “Laqodi ti ja okun”
(meaning “Laqodi has cut the rope”). These misinterpretations are often used for
selfish interests.
6. Unethical behavior while
reciting the Qur'ān: Some Muslim clerics engage in unethical practices during
Qur'ān recitations. They may instruct people to close or open their eyes and
smile while reciting certain verses, or ask them to read chapters upside down.
For example, they might request that Surah Yāsīn be recited in reverse order
(starting from the last verse), a practice known as “Yāsīn atorikodo” (upside
down Yāsīn).
7. Mixing chapters during
recitation: Certain clerics mix verses or chapters from different parts
of the Qur'ān during recitations for spiritual or liturgical purposes. This
practice disregards the traditional order of the Qur'ān and is inconsistent
with the principle of “Tartil” (proper recitation with clear and measured
pronunciation), which is emphasized in the Qur'ān (Q73:4).
8. Improper handling of the
Qur'ān: Some clerics mix the pages of the unbound Qur'ān before
reciting, resulting in the random combination of different chapters. This
violates the intended order of the Qur'ān and shows disregard for its sanctity.
9. Using animal blood in
rituals: There are reports of contemporary Muslim clerics writing
Qur'ānic verses or chapters using the blood of animals, including those
considered forbidden (like dogs and pigs). This practice is part of certain
spiritual rituals intended to make money, and it goes against the sanctity of
the Qur'ān.
10. Putting written Qur'ān
portions in the mouths of animals: Some clerics place
written Qur'ānic verses in the mouths of animals, including forbidden ones,
with the belief that this will speed up the outcome of their spiritual
practices. They believe that such acts will enhance the power of their rituals.
11. Using the Qur'ān in harmful
rituals: Certain clerics place written portions of the Qur'ān on the
bottom of stoves (Aaro), believing that the heat will inflict pain on their
enemies. This practice is associated with harmful traditional beliefs in which
the Qur'ān is treated as a tool for causing harm rather than a source of
guidance.
12. Qur'ān in grave rituals: Some
contemporary clerics place written portions of the Qur'ān in graves,
particularly for rituals intended to bring financial gain. They believe that
the spirit of the deceased will bring money or blessings to those who perform
such acts.
13. Throwing written Qur'ān
portions into wells or rivers: In certain rituals,
the written portions of the Qur'ān are thrown into wells or rivers with the
belief that this will cause everlasting pain to the intended targets. This act
is performed with the belief that the material will never return, thus causing permanent
harm.
14. Using forbidden items in
rituals: Some clerics combine written Qur'ān portions with forbidden
items, such as "gaari tira" (devilish items), which may include haram
substances. These items are then buried or thrown into water sources, violating
Islamic principles.
15. Distorting Qur'ānic text
for personal gain: Some contemporary Muslim clerics alter the text of the
Qur'ān by replacing words with strange ones to suit their selfish interests.
This is often done to justify dubious practices, including collecting money
from people or performing rituals. Allah condemns such actions, as evidenced in
the Qur'ān: "Among those who are Jews, there are some who displace words
from (their) right places..." (Q4:46) and "Woe to those who write the
book with their own hands and then say, 'This is from Allah'" (Q2:79).
How can
the Amazing Qur’ān be Operationalised?
The practices mentioned
above highlight a significant issue within the contemporary Muslim clerics'
approach to the Glorious Qur'ān, where the focus seems to be on recitation,
reading, or writing without truly internalizing and acting according to its
teachings. This observation aligns with Owoyemi's (2021) argument, which notes
a disconnect between the spiritualism of the Qur'ān and its practical
application for societal reformation. Such an approach undermines the Qur'ān's
role as a guide for personal and societal transformation.
As stated in Surah Al-Kahf
(18:1-2), the Qur'ān was revealed to be a source of guidance, free from any
distortion, offering warnings and good news for those who believe and perform
righteous deeds. It is not merely for recitation, but for action that aligns
with the divine commands. Prophet Muhammad (SAAS) emphasized the Qur'ān’s
comprehensive guidance, stating that it contains the truth of past records, the
judgment for the present, and prophecies for the future. It is the ultimate
guide for justice, truth, and guidance along the straight path (Muhammad Bakr,
1997:448).
For the Qur'ān to be
properly operationalized, it requires more than just recitation or superficial
engagement. The deeper meanings and teachings embedded within its verses must
be fully understood and implemented in every aspect of life. This involves deriving
lessons that promote the growth and development of individuals and the Muslim
Ummah. The Qur'ān calls for its followers to reflect upon its verses,
internalize its messages, and apply its teachings in their daily lives,
fostering both personal growth and societal betterment. The true
operationalization of the Qur'ān, therefore, lies in its ability to reform the
self and society by aligning actions with its moral and ethical guidance. For
example, Q17:22 can be summarised to address the following themes:
1. Monotheism
2. Goodness
to parents
3. Relationship
with extended family
4. Generosity
and miserliness
5. Family
planning /Abortion
6. Adultery
and fornication
7. Sanctity
of life
8. Retaliation
9. Relationship
with orphans
10. Economic
relations / measurement
11. Rumor /
Spreading false information
12. Humility
The Prophet (SAAS)
describes a Muslim who reads this message (i.e. the Qur’ān) and acts on its
order in the following Hadith:
The example of him (a
believer) who recites the Qur’ān (and acts on its order) is like that of a
citron which tastes good and smells good. And he (a believer) who does not
recite the Qur’ān (but acts on its order) is like a date-fruit which is good in
taste but has no smell. And the example of a dissolute wicked person who
recites the Qur’ān is like the Raihāna sweet which smells good but tastes
bitter. And the example of a dissolute wicked person who does not recite the
Qur’ān nor acts on its order is like the colocynth which tastes bitter and has
no smell (Muhammad, 1997:445).
Though there are textual
proofs of using the Qur’ān for spiritual development, it is also important to
apply its instructions to our daily lives as Muslims. It has to be impactful on
our moral, economic, political, social and family lives. This is why it is
called a scripture. In Islam, it is believed that spiritual possession and
infliction of pains may be caused by the jinns, if one offends them, may be by
urinating or pouring hot water on them. The belief in the reality of evil eyes
(al-‘ayn), magic (sihr), and witchcraft has really impelled some Yoruba Muslims
to rely on charms, amulets and black magic (oogun) (Oloruntele, 2009). In
making an endeavour to offer spiritual therapeutic for Muslims who have
spiritual challenges, Muslim clerics (alfas) therefore utilise diverse methods
to cure them. Among them are divination, exorcism and supplication. The Muslims
who are very cautious of engaging in shirk (associating
partner(s) with Allah) therefore prefers to recite the Qur’ān as a divine
remedy. This is in conformity with the submission of Opeoloye and Jimoh (2004)
as cited in Owoyemi (2021) thus:
A special
congregational prayer is often organized within certain communities where
specific chapters of the Glorious Qur’ān are recited to address spiritual and
metaphysical problems. These selected chapters are believed to have particular
effects on various aspects of life, and they are recited with the intention of
invoking divine help for different needs.
Suratul Yasin (Chapter 36)
is regarded as a chapter that can provide relief from spiritual issues, such as
those related to distress, health, or personal difficulties. It is often
recited to cure problems perceived as spiritual in nature. Suratul Kahf (Chapter
18), on the other hand, is frequently recited by Yoruba Muslims seeking
protection from harm or danger, as well as those requesting blessings related
to wealth and prosperity. This chapter is believed to bring general protection
and safeguard the individual from various forms of adversity. Suratul Fatḥ (Chapter
48) and Suratul Mulk (Chapter 67) are also recited with specific intentions.
Suratul Fatḥ is often associated with victory and ease, and is recited to
seek success and resolution in difficult situations. Suratul Mulk, known for
its focus on the dominion and authority of Allah, is recited for protection and
to invoke Allah’s mercy. These prayers and recitations form part of the
spiritual practices within the community, underscoring the belief in the
Qur'ān's power to bring about healing, protection, and blessings when its
verses are recited with sincerity and faith. The practice reflects a deep
spiritual connection to the text and its perceived ability to address both
personal and communal needs.
For the amazing Qur’ān to
be well operationalised, the following must be done:
1.
Qur’ānic education must be encouraged and intensified among
Muslims.
2.
Tafsir al-Qur’ān should not be limited to the month of Ramadan. At
least once in a week across Ratibi (Area/local community)
Mosques.
3.
Friday sermons should be based on the themes/teachings of the
Glorious Qur’ān
4.
Short sermons based on Qur’ān should bedelivered after each daily
prayer.
5.
Social media to be used to advance Qur’ānic
teachings/instructions.
Conclusion
To operationalize the
Qur'ān effectively, it is essential not only to read or recite it, but also to
act in accordance with its teachings. This can be achieved when individuals
well-versed in the foundational principles of the Qur'ān dedicate their time to
teaching others. Furthermore, those deeply knowledgeable in the Qur'ān should
make an effort to explain to those who can only read the Arabic text the
meanings of what they have learned, so that the Qur'ān may become more
meaningful and beneficial to them. In addition, it is crucial for those with
expertise to secure sustainable means of livelihood to support themselves and
their families, as the government does not provide for them in the same manner
as in Islamic countries. Such efforts would significantly contribute to
alleviating poverty among Yoruba Muslim clerics and would assist them in
maintaining integrity while fulfilling their scholarly responsibilities.
Consequently, the operationalization of the Glorious Qur'ān would become a
reality. The Qur'ān should be regarded not only as a text for recitation and
memorization for socio-religious and political purposes but as a Divine Book
intended for societal restructuring and moral development. It is evident that
some Yoruba Muslim scholars and clerics lack strong moral principles, as
evidenced by accusations of their failure to embody the ethical teachings of
the Qur'ān. This lack of adherence to its principles leads to their
participation in actions deemed detestable and forbidden by the Qur'ān. As a
result, the Qur'ān cannot serve as a proof for them on the Day of Judgment.
References
Abdul, M.O. A. (1980) The
Selected Traditions of An-Nawawi. Lagos: Islamic Publication Bereau.
Abdul, M.O. A. (1982) The
Holy Book of Islam. Lagos, Nigeria: Islamic publication Bureau.
Abdulsalaam, K. A.
(2017) The Efficacy of the Usage of the Qur’ān among the IjebuPeople of
Yoruba land. An unpublished M. A. Dissertation Submitted in the Department
of Religious Studies to the Post Graduate School, OlabisiOnabanjo University,
Ago-Iwoye.
Ar-Raazi, (2006) Mukhtaar
Assihaah, Beirut Lebanon: Daa al-fikr.
Denffer, A. V. (1981) Uluum
al-Qur’ān: An Introduction to the Sciences of the Qur’ān. Leicester: Islamic
Foundation
Jareeshah (1987) Usuulu
Shari‘atul- Islamiyyah, Abideen: Daarut-Turaathul-‘Arabi Publications.
Lemu, A. (2005) Islamic
Studies for Senior Secondary School Book 2 and 3. Nigeria: Islamic
Education Trust, Ilmi Avenue, Minna, Niger State.
Oloruntele, A (2009) Evil
Forces and Shirk Among the Yoruba Muslims in Nigeria with Special Reference to
Ilorin City. Unpublished M.A. Dissertation, University of Birmingham, UK,
retrieved from ethesis.bham.ac.uk/908, Web. 17 August 2019.
Opeloye, M.O. and
Jimoh S. L. (2004) The Yoruba Muslims of Nigeria and the Glorious
Qur’an. Journal of the Nigeria Association of Teachers of Arabic and
Islamic Studies, Lagos, Lagos State University, Ojo.
Owoyemi, S.A. (2021) Spiritualism
and Functionalism of the Glorious Qur’an in the Eyes of the Yoruba Muslims of
Nigeria: A Critical Analysis. Journal of Social Sciences, Kampala
International University.
Muhammad, B. I.
(1997) Fiqhul-WaadihMinnal-Kitaabi Was-Sunnah ‘alaaMadhaahibil-
Arba‘ah, Cairo: Daarul-Manaar Publications.
Murrad, K. (1985) Way
to the Qur’ān, Pakistan: Islamic foundation. Retrieved 15 May 2017 from
http://www.paradiseway
Philips, B. (1997)The
Methodology of Qur’ānic Explanation, Lagos, Nigeria: al-Waseelath
Publishers.
Rahim, A. (2001) Islamic
history, Mushin; Lagos Islamic Publication Bureau.
Sharaf, Y. (2005) The
Garden of the Righteous (Riyyadus-Saliheen).Egypt: Dar-Al-Ghadd al Gadeed,
Al mansoura.
Tantawee, S. (2006) Mabaahith
fee Uloomal-Qur’ān, Egypt:Al-Idaarahal-Markaziyyah, Azhar University
Press.
The official website of the DEGEL Jounal is https://www.degeljournal.com
0 Comments