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