for everyone. This is the recitation mentioned in His words:

“Those to whom We have given the Book recite it as it should be recited; it is they who believe in it.”

He thus states that those who recite it as it should be recited believe in it. This was also the understanding of the early generations of this community—the Companions, the Successors and others. His words, “as it should be recited,” are like His words:

“Strive for Allah as you ought to strive for Him.”

“Fear Allah as He should be feared.”

As for memorizing the entire Quran, understanding all its meanings and knowing the whole Sunnah, this is not obligatory for everyone. Rather, each servant must memorize as much of the Quran, understand as much of its meanings and know as much of the Sunnah as he needs. Whether he must listen to the entire Quran is a matter of disagreement. Yet this knowledge of wisdom required of every servant is not the knowledge of the Book and wisdom that the Prophet, may Allah bless him and grant him peace, taught his Companions and his community. That requires knowing the bounds of what Allah revealed to His Messenger in its wording, meanings, actions and purposes. This is not obligatory for everyone.

Allah’s words,

“So do not claim yourselves to be pure; He knows best who fears Him,”

are evidence that purification is piety, and piety encompasses both matters. Indeed, abandoning evil deeds necessarily entails performing good deeds, for man is ever active and ever intent on action. He abandons the intention to commit evil deeds and their performance only by intending and performing good deeds, since the soul cannot be devoid of both intentions. Rather, man is by nature one who wills and acts. This indicates that what brings this about is