During the last decade, international Qirat competitions
have become a regular feature in the Muslim World .. These
competitions, in which well-known Qura from different
countries have been participating to display their rem-arkable
talents for the recitation of the Quran, have served a number
of purposes. The large audiences who have been listening
spell-bound to the recitations of the world-famous Qura
have always been moved by the unique melody, eloquence
and grandeur of the Quranic diction. This may have, for the
time being, ·~trengthened their belief in the Divine origin
of the Quran. Morevoer, these competitions have popularised

Tajwid (i.e. the art of reciting the Quran with correct pro-
nunciation) in Malaysia, Indonesia and Pakistan. The Muslim

children in these countries today can recite the Holy Book
with much better accent and intonation than they could
possibly do a few years ago.
Without intending to minimise the importance of reciting
the Quran properly, one might ask the question: Have
these competitions helped bridge the gulf that yawns between
us and the Quran today? Or, have they established a real
contact between us and the book of God? The answer to
this question is 'No.'
Unfortunately, the great objective of establishing a
real contact between us and the Quran has not been achieved
even by the different religious seminars and symposia which
have. been held in our country and elsewhere during the
recent years. The savants and scholars who participated
in the discussions at these conferences and colloquia have
generally dwelt at such topics as the greatness of the Quran,

its beauties and marvels etc., but no attempt has been made

to consider the fundamental questions: What are our obli-
gations towards the Quran? And how can we discharge

these obligations? So far as the glory and greatness of the
Quran is concerned, we believe it is indescribable and its
adequate comprehension is beyond the reach of human
mind. It is best known to the Lord of the heavens and the
earth Whose word it is or to his blessed messenger to whom
it was revealed.
Therefore, instead of making a presumptuous attempt
at describing its unique merits, the most pertinent thing
for us to do is that we should clearly understand our duties
and responsibilities towards the Quran and then see whether
or not we are conscientiously fulfilling ·these duties and
responsibilities. If we find that we are not doing so, we
should seriously think obout the line of action we should
adopt for their fulfilment; and then adopt the line without
any further delay because our very salvation depends on
our efforts in this direction. Paying pompous compliments

to the Quran will not· be enough and it cannot be a sub-
stitute for actually discharging our obligations towards

the Holy Book.
Now what are these obligations·?. Or, in other words,
what does the Quran demand from us?
The Quran makes five Demands from every Muslim.
Put in a· ~imple Language, these demands are as follows
1. A Muslim is required to believe in the Quran.
2. He is required to read it.
3. He is required to understand it.
4. He is required-to act upon its teachings.
5. He is required to convey its teachings to others .
. We will now ponder over these demands or obligations
in some depth along with a brief explanation of the terms
in which they have been expressed in the Quran itself so
that besides getting a clear idea of his duties towards the
Quran, the reader may also become familiar with basic