Intensity-radius relationship

When discussing the chapter on Waves, there is an interesting characteristic worth reviewing which concerns how the
wave emits its intensity. Based on Huygens principle (1678) [1] each particle on a wave is on itself a source of spherical
wavelets. This is actually a basis of wave diffraction and interference if more than one wave emanates as secondary
waves. Nonetheless, what is interesting is the fact that each wave is described as taking a form of a spherical emission,
thus deriving the relation between: (1) wave intensity emitted by a source, I and (2) the radial distance of a point from
the source, r; to be governed by the following inverse-square law:

Here, it is indicating that when a point is further away from the source, the intensity will have a lesser effect at that
particular point - of course, given that all other conditions are kept constant. In other words, based on the inverse-
square law, if r then I.

Seems straightforward enough right?

Now reflect on this: how is our relationship with the ‘source’ of knowledge, wisdom, and awareness? How is our
relationship with the ‘source’ of enlightenment, guidance, and perseverance? How is our relationship with the ‘source’
of calmness, serenity, and inner peace? How is our relationship with the al-Qur’an?

The further we are from the Source of all sources, thus the lesser effect it will have on us. Thus, leaving us astray and
leading us to make bad decisions that could corrupt our lives, both in this world and the hereafter. Sadly, this is the
reality that we are living at the moment. What’s more ironic, this was actually described in the Quran, surah al-Furqan,
chapter 25, verse 30, when describing the people of the Quraisy who were adamantly opposing the message that was
being propagated by Rasulullah (PBUH):
َ ْ ُ ْ َ َٰ َ ُ َ َّ
ً ‫آن َم ْه ُج‬ َ َّ ِّ َ ُ ُ َّ َ َ َ
﴾﴿ ‫ورا‬ ‫ول يا َرب ِإن ق ْو ِ يم اتخذوا ه ذا القر‬ ‫وقال الرس‬

And Rasulullah (PBUH) said: “Oh my Rabb! Verily, my people have taken this al-Quran as mahjuura”
(al-Furqan, 25:30)

There is no literal translation suitable to accurately describe the word ‘mahjuura’, although in certain texts you will
find it to be translated as something that is being ‘abandoned’ or ‘forsaken’.

Linguistically, the word ‘mahjuura’ originates from the root word: ‘ha-ja-ra’ (‫ ر‬- ‫ ج‬- ‫ )ه‬which is also the same root word
used in the word ‘hijrah’ - i.e. when a person goes away and abandons his original place behind. Similarly, for those
who abandon the Quran - they will forsake it and will not be using the Quran as their lives’ constitution, being oblivious
of the teachings in the Quran.
Syed Qutb describes the act of ‘mahjuura’ in his Zilal [2] as:

‫ ويجدوا‬،‫ وهجروه فلم يتدبروه ليدركوا الحق من خالله‬.‫ فال يملكون لقلوب هم عنه ردا‬،‫"هجروه فلم يفتحوا له أسماعهم إذ كانوا يتقون أن يجتذبهم‬
"…‫ وقد جاء ليكون منهاج حياة يقودها إىل أقوم طريق‬،‫ وهجروه فلم يجعلوه دستور حياتهم‬.‫الهدي عىل نوره‬

“Their abandonment (of the Quran), is that they refused to open themselves to listen to it because they feared they
would be attracted to its message; thus, their hearts would be unable to resist it. Their abandonment (of the Quran),
is that they refused to tadabbur (reflect upon its message thoughtfully) thus would realize them to the truth through
it, where they will find guidance from its light. Their abandonment (of the Quran), is that they refused to make it as
their lives’ constitution, whence it came to become a system of life that would drive them to the most
straightforward of paths…”

Three descriptions of those who abandon the Quran, are those who:

1. do not open their hearts listen to it,

2. do not consider its message thoughtfully, and
3. do not make it as their lives’ constitution.

Here, we can understand that, abandoning the Quran does not necessarily mean a physical distancing that we are
from it spatially. But rather, it also includes our minimal interaction with the words of Allah directly.

Today, the Quran is made just as an ornament hung up on walls, as small pieces of paper acting as charm amulets to
ward off evil spirits or is plainly placed on display racks. But its true intensity does not affect the individual to uphold
the Islamic understanding that is crucial in the holistic development of a person in terms of his/her spiritual, emotional,
and physical aspects in life.

The Quran is simply decorated as one of the many dowries presented in marital ceremonies. But its true intensity does
not affect the household to uphold the virtues of Islamic parenthood that is crucial in solving today’s broken family
issues.

The Quran is limited to competitions that are organised annually to assess the many participants for their flawless
recitation and memorization. But its true intensity does not affect the society itself to uphold the Islamic fundamentals
that are essential in building up a community that was once a vast civilization that shaped the human course of history
in terms of knowledge, enlightenment, and technological aspects in life.

The Quran is only placed as a mere symbol in a country’s constitution. But its true intensity does not affect the
legislators to uphold the virtues of Islamic jurisdiction that is crucial in solving today’s dysfunctional government crises.

The Quran is also sometimes used as a tool to achieve personal political gains to win over naive supporters. But its
true intensity does not affect the politicians to uphold the virtues of Islamic politics that is crucial in solving today’s
vividly divided Muslim nation due to greed for power and wealth.

The Quran is even sometimes traded so cheap as to increase the value of a product to become more ‘Islamic’ to lure
gullible customers. But its true intensity does not affect the economists and policy makers to uphold the virtues of
Islamic economy and trade practices that is crucial in solving today’s economic crisis due to man-made systems such
as capitalism and socialism.

The Quran is made as a rhetoric and secularized in the education sector. But its true intensity does not affect the
educators to uphold the true essence of Islamic teachings into the curriculum implementation that actually has vast
potential in nurturing critical values that are lost from the souls of the students.

These are just subtle examples of the implications that we are facing today for taking the Quran as something that is
being abandoned and forsaken. Although the actual impact is more lamentable.

Now, there is no other way to overcome these challenges that we are facing today except that we have to go back
closer to the Quran, we have to interact with the Quran and we have to appreciate the verses of Allah justly - treating
it with due diligence.
ْ ْ َّ َ ُ ْ ُ ْ ُ ُ ُ ُّ ُ َ ْ َ
ُ َّ َ َّ ‫وه إ َل‬ ُْْ َ ََ َ ْ ُ َْْ ُ َ َ ُ َّ ُ َ َ َ َّ ُ َ ُ َ َ َّ َ ُّ َ َ
ۚ ‫اَّلل َوال َي ْو ِم اْل ِخ ِر‬
ِ ‫ول ِإن كنتم تؤ ِمنون ِب‬
ِ ‫اَّلل والرس‬
ِ ِ ‫ش ٍء فرد‬ ‫ول اْلم ِر ِمنكم ف ِإن تنازعتم ِ يف ي‬ ‫يا أيها ال ِذين آمنوا أ ِطيعوا اَّلل وأ ِطيعوا الرسول وأ ِ ي‬
‫َ ْ ُ َْ ا‬ َ َ َ
﴾﴿ ‫ذ َٰ ِلك خ ْْ ٌي َوأح َسن تأ ِويًل‬
Oh you have believed, obey Allah, and obey the Rasul and those in authority among you. And if you disagree over
anything, refer it to Allah (re: al-Quran) and the Rasul, if you should believe in Allah and the Last Day. That is the
good path and the best of outcomes.
(an-Nisa, 4:59)

References:

[1] Chr. Huygens, Traité de la Lumière (drafted 1678; published in Leyden by Van der Aa, 1690), translated by Silvanus P.
Thompson as Treatise on Light (London: Macmillan, 1912; Project Gutenberg edition, 2005).
[2] S. Qutb, Fi Zilal al-Quran, Cairo: Dār al-Shuruq (1995)