How to deal with the Quran

How to deal with the Quran Omar Obeid Hassan This book will come as the fruit of studying with Sheikh Muhammad Al-Ghazali. And this study came closer to the nature of dialogue and in harmony with the pattern of the Quranic discourse in its diverse presentation. The extract from this study is not about how to deal with the Quran or clarifying the manners of recitation, despite their necessity and importance in invoking the heart and preparing for reception. Nor is it about controlling the pronunciation of letters, good recitation, and Tajweed, despite their value and necessity for the Quran reader. Likewise, it is not about how to deal with the Quran in this study to make the Quran a source of knowledge, culture, and education, so that it becomes a reference framework and a methodological regulator for all branches of knowledge. Rather, what is meant to be extracted is that the Quran should be a source of civilizational jurisprudence, enabling Muslims to reclaim their role in bearing witness to people and leading them to goodness, and to achieve the immortality of the Quran in their reality. Immortality here means, among other things, detachment from the limits and constraints of time and place, i.e., stripping the text from the circumstances of time and place, and the ability to generate and produce Quranic output in every time and place. In other words, possessing the ability to view the Quranic text through the lens of reality and the suffering experienced by society, and applying this text to reality according to one's capacity, and viewing reality and suffering through the Quranic text, attempting to evaluate this reality with the values of the Quran. It is neither possible nor reasonable for rulings to be limited to tens of verses of rulings to five hundred verses, as if the rest of the verses have no rulings and are only present for blessing and recitation. So where are the foundations of pedagogical jurisprudence inspired by Quranic verses and their objectives? And where are the foundations of economic, social, psychological, and human jurisprudence? It becomes clear that there is a need to establish pedagogical jurisprudence foundations, economic jurisprudence foundations, social jurisprudence foundations, and jurisprudence in the study of man himself, similar to the foundations of legislative jurisprudence and benefiting from the methodologies and contributions of legislative jurisprudence in other fields. This is indeed what this study aimed to emphasize, with the goal of dealing with the Quran from a contemporary intellectual and ijtihad perspective.