Recitations of the Quran Illuminate
Muslim Cities during Ramadan

Istanbul, 2 Mar (ONA) — One of the
most frequently heard phrases by Muslims during Ramadan is that this is
“the month of the Quran.” Perhaps the most important and accurate
statement about Ramadan is precisely this.

To speak of Ramadan is to speak of
the Quran. Islamic scholars constantly emphasize this connection; recitations
of the Quran are held in mosques and homes, and with Ramadan, the Quran is once
again revealed, illuminating Muslim cities. The connection between Ramadan and
the Quran stems from the revelation sent down this month. “The Night of Power”
(“Laylat al-Qadr”), the night when the Quran’s first verses were revealed to
the Prophet Muhammad, is also within this month. What we hear about the
relationship between Ramadan and the Quran is true: the real issue is
fulfilling its requirements.

The Quran is divine speech. Muslims
know that when they read their holy book, they are not reading just any
ordinary words; they do not see it as just another book. A particular line of
reasoning defines the framework of Muslims’ relationship with the Quran: God is
the ultimate reality, and one aspect of His being the ultimate reality is that
His words are eternal. Therefore, His speech is not something acquired or
learned — it is primordial.

We can consider three fundamental
aspects of how reading the Quran directly affects our lives.

First, the Holy Quran is not
confined to any particular time. To think of it as limited to a specific time
is to misunderstand divine speech completely. It is a timeless book; its truth
is always relevant and binding. When it was revealed, that moment did not
become just another moment in history — it became the essence of time itself.
The first principle we should derive from this is: “The Quran at all
times.” Thus, when we say, “Ramadan is the month of the Quran,”
we mean that Ramadan is the time when we should deeply contemplate the Quran’s
timeless nature and its encompassing presence in all moments.

Second, the Quran is not confined to
a specific place or geography. Although it was revealed in a particular
location, its eternal nature prevents it from being restricted to that place.
When divine revelation reaches a place, that place comes to represent and
encompass all places. At the moment of revelation, the Hijaz was not just a
region of the world — it was the whole world. The fact that the Quran was
revealed to the Arabs or in the Hijaz does not make that place exclusive, nor
does it mean the Quran belongs solely to that land. The Quran is a book for all
geographies. The second principle to be drawn here is: “The Quran everywhere!”

Third, Islam’s holy book addresses
all of humanity. As an eternal book, it does not prioritize one group over
another. For instance, it does not place men above women or disregard women. To
claim that Islam differentiates between social classes, categorizes people
based on intelligence or abilities, or was revealed to suit the understanding
of a particular group is utterly nonsensical. Islam, without making
distinctions between men and women, gathers all of humanity under one
fundamental principle: human dignity. Its prophet who received the revelation
was not just an individual; he embodied all of humanity — we were all there,
potentially, in that moment. The divisions and separations that arise due to
our different roles and abilities in the world are united under the umbrella of
the divine book, forming the true community of humanity. Thus, “The Quran
for everyone!”

Simply, the universality of Islam
means the Quran at all times, everywhere, and for everyone, the Turkish Daily
Sabah newspaper said while highlighting spiritual rituals during the holy month
of Ramadan.

During Ramadan, we need this kind of
awareness and excitement — to look at the eternal book with fresh eyes, as if
hearing revelation for the first time.

— Ends/Khalid