Reading The Obligations Muslims Owe to the Qur’an

II

Tilawat Wa Tarteel

(Slow, thoughtful reading of the Qur'an

with correct pronunciation)

The Arabic equivalents for “reading” are qir’aat and tilawat. Both these terms have been employed by the Qur’an in connection with the reading of the Qur’an. The term tilawat is used for reading the Holy Book with all the reverence due to it as a sacred scripture, with an open mind fully disposed to imbibing its influence, and with a keen desire to model our lives upon its teaching. It is a term specifically used for the reading of heavenly books. Qir’aat, however, is a general term used for reading any kind of book. This difference in the connotation of these two words as equivalents of “reading” is borne out by their literal meanings; for tilawat means “to follow or walk behind some one,” while qir’aat means just “to draw or combine things together.”

In the beginning, the word qir’aat was used for learning the Qur’an and acquiring its knowledge, and a qaari was originally a scholar of the Qur’an. As time passed, the term was gradually torn from its original meaning and came to be used for reading the Qur’an with correct pronunciation and modulation according to the rules of tajweed, whereas the word tilawat came to be used as a general term for reading the sacred book with fervor and devotion, for the purpose of seeking guidance and blessings.

Tilawat of the Holy Qur’an is not only an important form of worship but also is an effective method of continually refreshing our Iman (faith). The Qur’an is not a book to be understood once and for all. It is a book to be read again and again and to be studied forever, because it provides sustenance to the human soul. As our earthly body is in constant need of food which is obtained from the earth, so too our soul which is of   heavenly   origin   constantly   needs   the   help   of   Divine Revelation for fostering and strengthening itself. If the Qur’an were to be understood once and for all, there would have been no need for the Holy Prophet (SAW) — of all people — to read it again and again. On the contrary, we find from the study of the Qur’an itself that he was advised to do so. 

In the earliest days of his prophethood, the Holy Prophet (SAW) was especially instructed to stand for the greater part of the night in prayer before his Lord, reciting the Qur’an in slow, rhythmic tones. In the later stages of his prophetic career, particularly when he was faced with heavy odds and was required to muster up special courage and fortitude to sustain himself, the special instruction he received from his Lord was to recite the Qur’an. In Surah Al- Kahf, he was given the following instructions:

And recite what has been revealed to you of the Book of your Lord: None can change His Words, and none will you find as a refuge other than Him.

(Al-Kahf 18:27)

And again, in Surah Al-Ankaboot a similar instruction was repeated:

Recite what has been revealed to you of the Book and establish regular prayer….

(Al-Ankaboot 29:45)

It follows from the facts stated above that constant and regular study of the Holy Qur’an is essential because it provides food for the soul, because it is a mean of refreshing and reviving faith, and a reliable weapon for surmounting difficulties and obstacles that one encounters in the way of Allah (SWT). The following ayah from Surah Al-Baqarah describes how the lovers of the Qur’an manifested their great regard for this Book:

Those to whom we have delivered the Book recite it as it ought to be recited….

(Al-Baqarah 2:121)

May Allah (SWT) give us strength that we may be able to study the Qur’an as it should be studied. We have, first of all, to understand how the Qur’an ought to be recited and what steps should be taken if the required standard of recitation is to be attained.

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....