We must promote the reflection and understanding of the Quran.

As we approach the blessed month of Ramadan, once again, in the “Guest of the Week” section of the bulletin, we have a guest from the field of the Quran. Dr. Seyed Mohsen Mirbagheri, a well-known and long-standing figure, as well as a prominent university professor in the field of the Quran, has accepted our invitation. Through this platform, he offers a small portion of his experiences and recommendations as a prelude to the blessed month of Ramadan, as a gift to you, the esteemed Imams of congregational prayers.

Dr. Mirbagheri has also travelled to Europe, and his recommendations regarding the Quran for religious centres and mosques in the West are worth listening to.

1. Mirbagheri, you have experience in Quranic activities in some European countries, including the UK, during the blessed month of Ramadan. As we approach this sacred month, what recommendations do you have for Islamic centres in the West?

Praise be to Allah, over the past four decades, attention to the Quran has increased. My first recommendation is to further strengthen this focus. We must introduce young people and teenagers to the words of Ahl al-Bayt (peace be upon them) as early as possible, before misguided and polytheistic thoughts take root in their minds.

With regards to the Quran, I have some specific recommendations. We live in an era of ideological invasion by polytheistic beliefs. We must teach our children to shape their identity through the Quran and to evaluate the ideas presented to them by measuring them against the Quran or consulting the people of the Quran to see if those ideas align with it.

Although attention is given to the ethics of the Quran, we must remember that the Quran is primarily a source of thought and has something to say about everything. We must actively promote the discovery and understanding of Quranic thought.

2. What challenges exist today in developing a connection with the Quran that a Muslim in the West should be mindful of?

One of the challenges regarding the Quran’s rulings is their reception in the West. For example, hijab is not widely accepted and often faces negative perceptions. This poses a challenge for our youth and should be a focus of religious centres.

Reciting and memorizing the Quran is essential, but promoting Quranic thought is even more critical. We face two major threats – one is corruption, meaning the normalization of immoral acts worldwide, and the other is polytheistic ideologies, which influence the media and dominant thought systems. Today’s world encourages servitude to one’s desires, while the Quran calls for servitude to God. Recognizing this difference is crucial, and we must remain vigilant about it.

3. Let’s dive deeper into the topic of hijab. We see that some young women pray and fast but are not very familiar with the religious obligation of hijab. Could you explain this in simple terms for them?

First, I would like to express my appreciation to these young women who are committed to faith and piety. Second, I want to emphasize that the answers to all their doubts and challenges can be found in learning and understanding the Quran.

Since I have personally interacted with this group in foreign countries such as Germany, Sweden, Denmark, and the UK, I fully understand this issue. The main reason hijab is not widely accepted in those cultures is that it is unfamiliar, and at times, it is even portrayed negatively. However, I encourage them to reflect on the Quranic verses about hijab.

For example, Surah An-Nur, verse 31, commands the Prophet (PBUH) to instruct believers to lower their gaze, for women not to look directly at men, and to guard their chastity. Then, the verse gives a specific command to women: “They should not display their adornments.”

This “adornment” includes both natural beauty, such as hair and body contours, and added beauty, such as makeup and jewellery, which may attract the opposite gender’s attention. By understanding and contemplating these verses, one can grasp the wisdom behind hijab as a means of self-respect and spiritual protection.

4. During your travels to European countries, what valuable experience related to the Quran can you share with the Imams of congregational prayers?

During one of my trips to a European country, I encountered an interesting situation. Some local friends shared with me that the government of that country had openly admitted: “We used to oppose religion, but now we have realized that religion can actually help society grow.” Upon further analysis, they found that Shia communities were particularly active and dynamic in this regard. As a result, they even expressed their willingness to allocate funding for religious initiatives.

However, in today’s world, where many things are influenced by political agendas, religious activities – despite their scholarly and constructive nature – are often subjected to accusations and pressure. But if believers remain steadfast, they can undoubtedly influence their surroundings.

For instance, in the United States, I saw a woman wearing a full chador who confidently upheld her hijab. Her strong presence and commitment made an impression on those around her. This shows that firm faith and self-confidence can turn challenges into opportunities for spreading Quranic values.

5. Do you think Imams and the Friday prayer platform can use this opportunity to foster a deeper connection with the Quran?

In Iran, something significant has happened that has had a great impact. In most mosques, after each prayer, a page of the Quran is recited. In some mosques, it is also translated. I’ve noticed that the translation of the Quran is more widely welcomed by people.

My suggestion to the esteemed Imams of congregational prayers is that, in every Friday prayer, a page of the Quran should be recited, translated into the local language, and key spiritual and moral lessons from that page should be shared with the people. This could also be incorporated into the sermon (khutbah). By doing so, it can help deepen the congregation’s connection with the Quran and its teachings.

6. Some people prefer listening to the Quran over reading it. What is your opinion?

There was once a translation of the Quran in a particular place that caused discomfort for me and many scholars. The text of the Quran, because it is the word of God, is fixed, but translations are variable since some interpretation may be involved. When we say, “Read the Quran, even if we don’t understand it,” it’s because reading the Quran directly has a unique effect.

My recommendation is that the Quran should be read, and the translation should also be read, but the goal should be to extract the meaning from the original text. While translations can help, the true meaning is embedded in the original text.

Of course, any connection with the Quran is rewarded and praiseworthy, but the real effort lies in reading it directly, because it’s like going to the source itself.