Tadabbur (Reflection on Qur'an)

In my humble opinion, to learn so much Arabic as may enable a person to follow the meaning of the Qur’an easily is a duty that every educated Muslim owes to the Holy Book, and not to fulfill this duty is a grave injustice to the Qur’an as well as to ourselves.

The second stage in the comprehension of the Qur’an is tadabbur fil-Qur’an, i.e., thinking over it deeply, making it a subject of intense study and diving into the depths of its knowledge and wisdom. The Qur’an requires such a deep study because it is huda lil-naas i.e., guidance for humankind. Not only  does  it  guide  the  common  people  by  presenting  them correct view of God and the universe as well as sound moral principles, but it also contains perfect guidance for men of learning and understanding and has always served them as a beacon of light in every intellectual or spiritual crisis in their life.

That the Qur’an is something to be reflected and pondered over is a point which has been emphasized by the Qur’an itself:

Here  is  a  book which we  have  sent down to  you,  full  of blessings, that they may meditate on its signs, and that men of understanding may receive admonition.

(Sad 38:29)

By  way  of  stressing  this  point  further,  it  says,  in  a  mildly admonishing vein:

So, do they not reflect on the Qur’an?…

(Al-Nisa 4:82)

Do they not then deeply think over the Qur’an, or are their hearts locked up?

(Muhammad 47:24)

The Qur’an is quite easy for tazakkur but is, in the same degree, difficult for tadabbur.10  Those who dive into this boundless ocean know that it is not possible to fathom its depth. 

Note-10: The word literally means “reflection” or “deliberation,” but it is used as a Qur’anic term with a special significance which has been explained in the discussion that follows.

We learn from authentic traditions that the Companions (RAA) of the Holy Prophet (SAW) used to ponder over the different Surahs of the Qur’an for years on end. It is reported about Abdullah Ibn Umar (RAA) that he spent eight years contemplating over Surah Al-Baqarah. Let it be noted that this was the case with the people who spoke the same language in which the Qur’an was revealed and who, being the contemporaries of the Holy Prophet (SAW), had seen it being revealed before their own eyes. There was no necessity for them to learn the Arabic language and its grammar or to undertake research for ascertaining the historical background of different ayaat or Surahs and the occasions on which they were revealed.

In spite of all these advantages, they pondered over each Surah for years together. This shows that diving into this sea of knowledge and wisdom is not a child’s play. On the other hand, it calls for strenuous labor and constant application. In the later ages, great scholars like Tabari (RA), Zamakhshari (RA) and Raazi (RA) and many others of the same caliber dedicated their whole lives to the study of the Qur’an, but each of them at best could interpret a single aspect of this great Book and, honestly speaking, failed to do justice even to that aspect. Throughout the fourteen  centuries,  there  has  been  no  scholar  who,  having written the most voluminous commentary on the Qur’an, might have claimed that he had said the last word on it and had left no room for further deliberation.

Imam Ghazali (RA) in his Ihya-ul-Uloom has quoted the words of a divine which bring out the difference between the ordinary recitation of the Qur’an for tazakkur and its thoughtful study for tadabbur. He says: “There is a recitation which takes me  a  week  to  finish  the  Qur’an.  There  is  another  kind  of recitation which takes me a month, and another which takes me a year to finish it. There is still another kind of recitation which I commenced thirty years ago but which has not yet enabled me to complete its reading.”

The qualifications for a deliberative study of the Qur’an are extremely hard to acquire. It is not possible for a man to attain these qualifications unless he devotes himself to it wholly and solely and makes the learning and teaching of the Qur’an the be-all and end-all of his life. For such a study, he requires a thorough knowledge of the Arabic language and its grammar and a refined literary taste to appreciate the beauty, force, and eloquence of expression. He must also acquire a good grounding in the language in which the Qur’an was revealed by a critical study of the works of the pre-Islamic poets and orators. Then there are the terms and modes of expression evolved by the Qur’an  itself.  A clear understanding of these (which will be possible only after a careful study of the Qur’an for a pretty long time)  is  also  a  necessary part  of  the  mental  equipment  of  a student of the Qur’an.

Moreover, he should be able to appreciate the coordination and coherence in the Qur’an. He must grasp the deep  significance  of  the  present  order  of  the  Surahs  in  the Qur’an, which is different from the chronological order in which they were revealed. He must also comprehend the sequence of thought between one Surah and the other, as well as between the ayaat  of  the  same  Surah.  This  is  an  extremely arduous task which has defied the patience of even the most determined scholars. But this task, however arduous, has to be accomplished and unless it is accomplished, the question of comprehending the Qur’an will not arise. In fact, it is only when one is diving into the Qur’an for grasping the subtle sequence between its parts that one forms an idea of the unfathomable depths of this boundless sea, and brings out from it the finest pearls of knowledge and wisdom.

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

To Be Continued....

Importance of Tadabbur (Pondering over Ayah)

In reality, tazakkur pertains to the first stage in the comprehension of the Qur’an and indicates the real purpose and final goal which it should serve. It also alludes to the fact that the Qur’anic teachings are not extraneous to the human nature. It actually reflects the experiences of man’s inner self and is meant to awaken reminiscences of something already apprehended, rather than  to  import  anything  altogether  new.  The  Holy  Qur’an appeals  to  all  thoughtful  persons  whom  it  addresses  as  ulul albab (men of understanding) and qaumun yaqilun (people who use their intellect) to think and ponder over the outer universe of matter as well as the inner universe of the spirit, as both are replete  with  the  unmistakable  signs  of  the  Almighty Creator (SWT). Simultaneously, the Qur’an invites them to deliberate over its own signs,8  i.e., its Divinely revealed verses. In Surah Yunus it says:

…thus do we explain the signs in detail for those who reflect.

(Yunus 10:24)

and in Surah Nahl:

…and we have sent down unto you the Zikr that you may explain clearly to men what is sent for them, and that they may give thought.

(Al-Nahl 16:44)

Again, in the same vein, we have in the second Surah, Al- Baqarah:

Thus Allah makes clear His signs to you, in order that you may understand.

(Al-Baqarah 2:242)

and similarly in the beginning of Surah Yusuf we have the following ayah:

Verily, We have sent it down as an Arabic Qur’an in order that you may understand.

(Yusuf 12:2)

Note-8:  The Qur’an calls its verses ayaat, i.e., signs (of Allah). These verses are considered signs of Allah (SWT) — as important as any other of His signs in the universe or in the heart of the human individual. It is because the Qur’anic verses are kalam Allah and also because, like other signs of Allah (SWT), they too, turn man’s mind to the Almighty.

Pondering over the three categories of signs (i.e., the Qur’anic signs, the signs in the physical universe, and the signs in the spiritual  world  of  the  human  heart)  a  man  will  be  able  to perceive  a  perfect  concord  between  them;  and,  with  the realization of this concord, he will grasp certain fundamental truths which are borne out by the internal testimony of his own nature. The truths cherished by his inner self will emerge from its depths and shine with all their brilliance on the screen of his consciousness. In other words, full and intense awareness of the Absolute Reality, which is the core of Iman, will then spring up to his conscious mind like the memory of a forgotten thing shooting up from the dark depths of the mind to its surface with the aid of a pertinent suggestion. For this very phenomenon, the Qur’an uses the term tazakkur.9 

Note-9:  Literally the word means “to remember; to recall.” In the Qur’anic sense of the term it means “to recall forgotten Truths.”

Every person, whether mediocre or an intellectual, is in constant need of tazakkur which is necessary for recalling to the mind the truths that have been forgotten or for keeping in mind the truths that are likely to be forgotten. It is for this reason that Allah (SWT) has made the Qur’an so easy for the purposes of tazakkur — a fact which has been stated four times in the same Surah:

We have made the Qur’an easy as a means of reminding (men of the truths forgotten by them). Is there any who will benefit from this reminding?

(Al-Qamar 54:17, 22, 32, 40)

The Qur’an has thus declared in unequivocal terms that every person can get the benefit of tazakkur from it. It does not matter if a person’s intelligence is limited, and his knowledge of logic and philosophy is poor; and if he has no fine sense of language and literature. In spite of these drawbacks, he can have tazakkur from the Qur’an if he has a noble heart, a sound mind, and an untainted nature not perverted by any kind of crookedness. He should  read  the  Qur’an  and  should  go  on  understanding  its simple meanings. This will be enough for the purposes of tazakkur.

The Qur’an has been rendered easy in different ways for those who try to understand it and derive tazakkur from it. In the first place, its central theme and basic subjects are nothing new or unfamiliar to the human nature. While reading the Qur’an a man often feels as if he were listening to the echoes of his inner self. 

Secondly,  the  mode  of inference adopted is simple and natural, and difficult and abstruse subjects have been brought home  to  the  reader  by  easy  and  simple  parables. 

Thirdly, although the Qur’an is a masterpiece of literature and a paragon of eloquence, yet its language is generally simple and a man with a smattering of Arabic can easily understand the text except a few difficult portions. In spite of all this, for the attainment of tazakkur from the Qur’an, a basic knowledge of Arabic is a must. Looking into a translation along with reading the text will not be sufficient from this purpose. I most honestly feel that it is imperative for every Muslim to acquire as much knowledge of the Arabic language as may enable him to understand the simple meaning of the Qur’anic text as he reads it along, without having to raise his eyes again and again for consulting a translation.

I fail to understand what excuse will be put forward in the court of the Almighty (SWT) in their defense by those Muslims who are not only educated but have obtained graduate and post-graduate degrees and have mastered such difficult arts and sciences like Medicine and Engineering, for not learning so much Arabic that they could follow His Holy Book. Out of a sincere regard and genuine concern for these Muslims, let me assert that their negligence in the matter of learning Arabic is tantamount to not only ridiculing the Book of Allah (SWT) but also treating it with contempt. They should realize that by their irresponsible behavior in this regard they are rendering themselves  liable  to  an  awful  chastisement  and  a  dreadful penalty on the Day of Judgment.

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

To Be Continued....

Tazakkur Wa Tadabbur (Understanding Qur'an)

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).

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).

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.”

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

To Be Continued....

Committing to Memory

6. Committing to Memory:

If the Qur’an is to be recited as it was recited by the Holy Prophet (SAW), we have to learn by heart as much of the Holy   Book   as   possible.   Unfortunately,   the   practice   of memorizing portions of the Qur’an for long recitations in the night prayer has almost died out. However, the custom of memorizing the whole Qur’an still exists. 

Naturally, for this a start has to be made in childhood when the question of understanding the Qur’an does not arise, but even this custom is losing ground. Memorizing the whole Qur’an has unluckily been left to a class of poor and down-trodden people in our society who adopt it as a profession. This was not the case till recent years. In the pre-partition days, the custom of memorizing the entire Qur’an was quite common even among respectable, well-to-do  families,  and  in  some  cities  in  undivided  India  almost every Muslim family had at least one hafiz (i.e., one who has learned the whole Qur’an by heart). In those days, it was considered to be discreditable on the part of a family not to have a hafiz among its members.

No doubt, memorizing the Qur’an is a noble tradition. It is a part of the Divine dispensation for the preservation of the Qur’an and should be maintained with renewed vigor and enthusiasm. However, committing the whole Qur’an to memory is not within the reach of every person. What I wish to stress here is that every one of us should try his utmost to learn maximum portion of the Qur’an by heart so that he may be able to recite it to his Lord, standing before Him in prayer. This is the essential pre-requisite for reciting the Book of Allah (SWT) as it ought to be recited and as it was recited by the Holy Prophet (SAW) himself, but it is a pity that we have lost eagerness and fervor  for  memorizing  the  Qur’an.  

Even  men  of  religious learning among us have grown quite negligent in this matter. The condition of even those who lead the congregational prayers in mosques is no better. Most of them seem to have become contented with a few short Surahs they have once committed to memory and go on repeating them in prayers. Surely, it is a sad state of affairs which must be corrected. All of us must develop in our hearts a deep love for the Qur’an, look upon the part of the Holy Book we have memorized as our real and most valuable asset  in  life  and  make  a  continuous  effort  at  increasing and enhancing it. Thus shall we be able to experience the blissful joy to tarteel and provide for our souls greater and greater amount of sustenance in the best possible form.

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

To Be Continued....