III
Tazakkur Wa Tadabbur
(Recalling through the
Qur’an the fundamental truths intuitively recognized by human nature, and
reflecting over its meaning)
We
have discussed two of the claims that the Qur’an has upon us:
(i) That we should believe in it and
(ii) that we should recite it.
Now we proceed to explain the third claim it has upon us. It is that we should understand it. Obviously, the Qur’an has been revealed that it may be understood. There would be no sense in believing in it if we do not follow its meanings. Also, how can it serve as a source of guidance for us if we fail to comprehend its message. Mere recitation (i.e., recitation without understanding the meaning of the text) may be excusable in the case of persons who have not been fortunate enough to receive any education, and who are now past the age at which one can do so. Even a clumsy recitation on their part may be acceptable and may win them a reward from Allah (SWT). Similarly, a person who cannot read the Qur’an at all, nor can learn how to do so, may get a reward and blessings from Allah (SWT) if he just moves his fingers affectionately and reverently along the lines of the Holy Book believing it to be kalam Allah (the Word of Allah).
(i) That we should believe in it and
(ii) that we should recite it.
Now we proceed to explain the third claim it has upon us. It is that we should understand it. Obviously, the Qur’an has been revealed that it may be understood. There would be no sense in believing in it if we do not follow its meanings. Also, how can it serve as a source of guidance for us if we fail to comprehend its message. Mere recitation (i.e., recitation without understanding the meaning of the text) may be excusable in the case of persons who have not been fortunate enough to receive any education, and who are now past the age at which one can do so. Even a clumsy recitation on their part may be acceptable and may win them a reward from Allah (SWT). Similarly, a person who cannot read the Qur’an at all, nor can learn how to do so, may get a reward and blessings from Allah (SWT) if he just moves his fingers affectionately and reverently along the lines of the Holy Book believing it to be kalam Allah (the Word of Allah).
However, the case of those persons
will be quite different who may have devoted a considerable part of their lives
to their own secular education — who may have acquired a knowledge of different
arts and sciences and may have learnt foreign languages besides their own. If
these educated persons were to read the Qur’an thoughtlessly and without
understanding its meaning, then it is very much possible that, in the sight of
Almighty Allah (SWT), they may be considered guilty of dishonoring and
ridiculing the Holy Book. For these persons, it is possible that the punishment
for ignoring the meaning and message of the Qur’an may exceed the reward for
reciting its text. However, if
they make a
firm resolve to
acquire a knowledge of
the Qur’an and
start earnest efforts
in this direction, they may in
the meantime continue to read the Qur’an in
the way they
can. Perhaps, under
the circumstances, recitation,
mere and simple, may be acceptable from them and may even bring them a reward from
Allah (SWT).
As
for the comprehension
of the Qur’an,
it is not a
simple affair. It has numerous stages and grades accessible to different
persons according to the levels of their thinking. The Holy Qur’an is like an
unbounded sea from which a scholar can bring
out pearls of
knowledge and wisdom according to his
natural ability, intellectual equipment, and mental makeup. His efforts to
comprehend the Qur’an will be rewarded in proportion to the enthusiasm, time,
and labor that he puts into its study and research. At the same time, it will
be found that so far as its comprehension is concerned, no person, however
intelligent and learned, shall ever feel that he has done justice to the Qur’an
even though he may have spent his whole life pouring over its pages and
meditating over its
meanings. The Holy
Prophet (SAW) himself has characterized the Qur’an as a treasure (of
knowledge and wisdom) which shall never to exhausted.5 It is such a source of guidance that man
shall ever continue to feel the need of reverting to it and reflecting upon it.
…for
this let (all)
those strive who
want to strive.
(Al- Mutaffifin 83:26)
Therefore, let men of courage and
determination come forward to undertake the stupendous task of Qur’anic
research, fired with the noble ambition of surpassing others in this field.
The Holy Qur’an urges us again and
again to study it intelligently, bringing our thought to bear upon it, and
exercising our reasoning faculty in following its arguments and comprehending its
meanings. For this
purpose, it uses
such words as fahm, ‘aql, fiqh, and fikr6; but another important term,
more widely used in the Qur’an in this context is tazakkur. For understanding
the significance of this term we have to note that the Qur’an frequently calls
itself zikr, zikra and tazkirah.7
Note-5: In a long
tradition narrated by Sayyidena Ali (RAA), we have the following remark of the
Holy Prophet (SAW) about the Qur’an:
“The scholars shall never be satiated with the study of the Qur’an, nor will its appeal ever diminish on account of repeated readings, nor will its marvels be ever exhausted (i.e., its study will ever continue to yield fresh fruits of knowledge and wisdom).” Reported by Tirmidhi (RA) and Darimi (RA).
“The scholars shall never be satiated with the study of the Qur’an, nor will its appeal ever diminish on account of repeated readings, nor will its marvels be ever exhausted (i.e., its study will ever continue to yield fresh fruits of knowledge and wisdom).” Reported by Tirmidhi (RA) and Darimi (RA).
Note-6: The first
three words are
approximate synonyms meaning “understanding,” and the last one
means “reflection.”
Note-7: These are words from the same root with slightly
different meanings. Their English equivalents are “remembrance,” “warning” and
“admonition.”
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