Introduction

Islam teaches that the Quran is the only pure spiritual entity on Earth, offering life-sustaining qualities for all humanity. This is emphasized by its description as Ar-ruh (الروح), meaning “the spirit” in English. The Quran was revealed directly from Allah to the heart of the Prophet Muhammed through the angel Jibreel over a span of 23 years. This method of revelation makes the Quran a unique living book with supreme attributes.

The Quran has ten unique invisible attributes, including that of spirit, along with one physical form that has various representations.  

This physical form is the written Arabic text known as The Book (الكتاب), while the different representations refer to the seven verbal recitations through which the Quran can be read. [1]

The invisible attributes that this essay will explain in detail—including their meanings and how to harness them—are: Zikr (ذكر), Zikra (ذكرى), Rahma (رحمة), Shifa (شفاء), Huda (هدى), Mauazaa (موعظة), Noor (نور), Ilim (علم), and Hikma (حكمة).

Methods for the successful harnessing of these attributes

These attributes differ in the effort required to harness them. The first two—Zikr and Zikra—can be easily accessed by anyone who is alive and can read the Quran or listen to its recitation, much like how any living person can feel and interact with nature.

The term “Zikr” is often translated as “reminding,” “to remind,” or “a reminder.” In contrast, “Zikra,” which shares the same root as Zikr, is typically translated as “to cause nostalgia and reminiscing” or “reminiscent.” However, these translations provide only a surface-level understanding of the words, lacking their grammatical context. Arabic grammatical structures contain rich layers of meaning, and without considering grammar in our translations, we risk losing much of this hidden depth. Therefore, it is essential to examine the grammatical structure of these terms to gain a true understanding.

The grammatical form of the Zikr and Zikra traits is called “Esm Masdar,” often translated as a verbal noun or gerund, such as “eating” or “to eat,” and “singing” or “to sing.” However, English verbal nouns are not entirely equivalent to “Esm Masdar” and serve different functions. For instance, an English verbal noun cannot be used as a name or an adjective for an entity, while “Esm Masdar” is specifically designed to allow Arabic verbal nouns to fulfill that role.

As a result, “Esm Masdar” possesses both noun and verb qualities. However, it differs from typical verbs because it lacks tense, and from typical nouns because it cannot be counted or pluralized. Additionally, it is not like standard Arabic adjectives, as it does not require gender agreement. Furthermore, the “Esm Masdar” form also acts as an intensifier, enhancing the frequency or quantity of the action being described

Based on this understanding, my translation of the two words as descriptors of the Quran would be “the incarnation of reminiscing and nostalgic reminder.” Reading the Quran or listening to its recitation can indeed evoke emotional tears, allowing negative feelings to be cleansed. [2]

Next, the Quran’s attributes of Rahma, Shifa, Noor, Huda, and Mauazaa require more effort to be revealed and experienced compared to the core elements of Zikr and Zikra. My translations of these attributes are as follows: “Rahma” is the incarnation of the Divine prevention of pain and suffering; “Shifa” is the incarnation of Divine cure and healing; “Noor” is the incarnation of the Divine illumination that lights the pathway of both physical and spiritual existence; “Huda” is the incarnation of Divine guidance that leads to the best course of action in daily life; and “Mauazaa” is the incarnation of Divine exhortation.

To truly experience the effects of these attributes, one must be a believer. Correct belief in Islam entails not only emotional devotion but also tangible actions. Therefore, to be a Muslim, one should practice all the required Islamic rituals and adhere to the teachings of Islam. With the strength of belief and commitment to Islamic rituals, one can harness these attributes simply by listening to or reading the Quran, regardless of whether one fully understands the text.

As for the Quran’s remaining two attributes—“Elim,” the incarnation of Divine knowledge, and “Hikma,” the incarnation of Divine wisdom—they require the most effort from those seeking to harness them. Achieving these attributes demands not only faith and ritual practice but also significant dedication to studying and learning about the Sunnah of the Prophet Muhammad from qualified scholars and accredited sources. One of the most essential tools for success in this endeavor is a deep knowledge of the Arabic language, which is crucial for correctly understanding the text.

A book with such supreme attributes should have a unique name for its linguistics contents. Indeed, the contents of the Quran—from individual letters to meaningful words— are called Ayat, the plural form of Ayah (آيةُ). The term Ayah means awesome, astonishing, and amazing. The word Ayat is also used in the Quran to describe nature and natural phenomena.

The Ayat of the Quran are organized into a collection of 114 Surah (chapters), each varying in length and rich with Divine knowledge and wisdom. The intricate relationships and connections between the Ayat and the Sunnah of the Prophet Muhammed make each Surah complex and unique. To uncover their secrets, scholars must examine them phoneme by phoneme, letter by letter, and word by word, carefully untangling their interlocking pieces to reveal the abundance of Divine knowledge and wisdom they contain.

This is indeed no simple task. Therefore, only qualified Muslims of high personal integrity and scholarly caliber should be able to access and extract the Divine knowledge and wisdom found in the Quran. Given the effort and preparation required to harness these attributes, it is unrealistic to expect every Muslim to become a scholar of the Quran. Instead, they should seek knowledge from reliable and accredited Muslim scholars and sources, not from the available translations.

True Divine knowledge and wisdom should inspire a deep sense of reverence and awe towards Allah.  Most of the so-called translations of the Quran fall short of this standard because they are often created by non-scholars or even non-believers. The Quran is a living entity that cannot simply be translated; it must be contemplated and studied. Only after this process can the insights gained from contemplation and study be translated effectively.

The Meaning of the Word “Quran”

Last but not least, this discussion would be incomplete without addressing the meaning of the name given to this spirit in its entirety, i.e. the Quran. The dictionary defines the word “Quran” as “to read,” “to be read,” and “reading.” However, it is more than just that; it is also in the “Esm Masdar” form, representing the incarnation of perpetual reading. But how does the Quran achieve this?

The answer lies in the fact that the Quran is a pure spirit. Unlike material or physical things, spirits do not diminish or wear away. This means the Quran can be read and reread endlessly, whether from a printed text or from memory, even if one does not fully understand the words. In contrast, trying to read any human book without comprehension makes it difficult to finish even a single sentence. Even reading a favorite book in one’s native language multiple times can feel like a chore, making daily readings seem nearly impossible.

Indeed, the Quran stands apart as the only book on Earth that can be read and reread continuously, whether in whole or in part. Muslims of all ages, genders, and backgrounds—Arabs and non-Arabs alike—read the Quran daily, both during their Salat (the five daily prayers) and outside of them, as if they are encountering it for the first time.

NOTES

[1] These verbal varieties are based on the seven different dialects of the Arab tribes at the time of the prophet Mohammed. An example of the different readings is the word Ebrahim, which can also be read as Abraham and Mosaa or Mosee.

[2] Importance of shedding tears for the overall health of the humans and the different types of tears in this book: Crying: The Mystery of Tears by William H. Frey. 1985