Ethics & Morals
Of Contemplation of Qur’anic Verses
“Will they then not contemplate the Qur’an? Or are there locks upon (their) hearts?” (Surat Muhammad (47), Verse 24)
The human being lives his lifetime trying hard to savor the delight of the wisdom the Quranic ayat are replete with. In today’s episode, we will deal with this ayah : “Will they then not contemplate the Qur’an? Or are there locks upon (their) hearts?” (Surat Muhammad (47), Verse 24). Muslims adopt various ranks of Contemplation of the Noble Qur’an. Reading the Noble Qur’an has various grades and ranks of contemplation and meditation.
A Muslim may read the Noble Qur’an just in two days, or twice a month. Some of the righteous ancestors used to have two khatma (reading and recital of the entire Qur’an) twice. In their first one, they used to complete their reading and recital of the entire Noble Qur’an contemplatively. In their second khatma, they used to contemplate and ponder over every letter and syllable, and ever word of Allah’s Noble Book. Amongst these two ranks, there were grades of the Muslims’ contemplation of the Noble Qur’an. Actually, the lowest and most inferior of these grades the Muslim attains when he gets mentally prepared while reading the ayat of the Noble Qur’an. The Prophet (SAWS) described the Muslims in that rank as those who read the Noble Qur’an, yet it (i.e. the Noble Qur’an) does not go past their throats because they are merely reading it and just articulating words of the Qur’an.
Then, in the second rank, we have those who contemplate and meditate on the meaning and denotation of the Noble Qur’an. This rank is superior than the previous one. Then a more superior rank follows. There are Muslims who contemplate each of the ayat that describe and depict Allah’s paradise and boons. So, they invoke Allah to ordain them to be among those exulting in Allah’s boons and felicity. On reading the ayat of torture, they invoke Allah to save them from torture. The Prophet (SAWS) used to read and recite the Noble Qu’an that way when praying.
There is a far superior rank, that is, of those who, while reading the Noble Qur’an, consider the lexicon of the Noble Qur’an and usage of words. They try hard to evoke and live in the same lieu and atmosphere the ancient Arabs lived in when they heard the Noble Qur’an. It was narrated that al-Asm`ayy had golden dinars and wanted to keep them with one of his friends on going on pilgrimage. Just before going on pilgrimage, he headed to his friend but found him going on pilgrimage too. So he was all at sea and decided to take them with him. On his way, highway robbers attacked his caravan. The ringleader forced al-Asm`ayy to hand the dinars over to him. So he said: “Oh, my Lord! Really these dinars are his provision! Then he recited Allah’s saying in Surat al-Thariat “And in the heaven is your provision and whatever you are promised.”
So the ringleader said: “How come our provision be in the heaven and we usurp it ignobly on the earth? Give him back his money!” So the robbers gave al-Asmayy back his money. While circumambulating the Ka`aba, he found the ringleader beside him. The latter asked him to repeat the ayah to him so he recited: “And in the heaven is your provision and whatever you are promised. So by The Lord of the heaven and the earth, surely it is indeed true as (it is true) that you (can) pronounce (your languages).” The robber was taken aback and said: “What exasperated the Sublime Lord and made Him swear?”
Thereupon, it is quite evident that the Arabs grasped the meanings and denotations of words and sentences, and savored them. If one of them did not want to embrace Islam he used to set their fingers in their ears because he was aware that it was not the word of a human being.
That’s why we should explore all the beauties of the great style and sublime diction. If something is too dubious for us to comprehend, we should ask scholars and interpreters. In fact, the Noble Qur’an has all supremacy over the Arabic language and not vice versa.
Using the word tadabur (contemplation) in the Noble Qur’an:
The word ‘tadabur’ is mentioned in four ayat of the Qur’anic verses. These are
1- “Will they then not contemplate the Qur’an? Or are there locks upon hearts?” (Surat Muhammad (47), Verse 24).
2- “Will they not then contemplate the Qur’an? And if it had been from (any where) other than the Providence of Allah, indeed they would have found in it many difference (s).” (Surat al-Nisa’ “The Women” (4), Verse 82).
3- “So have they not pondered over the Saying, or did there come to them that which did not come up to their earliest fathers?” (Surat al-Mu’minun “The Believers” (23), Verse 68).
4- “A Book We have sent down to you, Blessed, that they may ponder over its ayat (Verses, signs) and that men endowed with intellects would remind themselves.” (Surat Saad (38), Verse 29).
Some might wonder about the usage of the verb yatadabarūn. Why did Allah use the verb yatadabarūn (contemplate) twice [i.e. in (Surat Muhammad (47), Verse 24) And (Surat al-Nisa’ “The Women” (4), Verse 82)] and why He, Exalted be He, used the verb yadbaro (ponder) twice [i.e. in (Surat al-Mu’minun “The Believers” (23), Verse 68) and (Surat Saad (38), Verse 29)]?
We should consider the context of the word because Allah’s Words are closely related and tightly knit. The Noble Qur’an was sent down to the lower heaven complete at one time in the same order we recite a copy of the Noble Qur’an nowadays and then it was revealed at different times in different situations.
Let’s review and contemplate each ayah in its context.
The First ayah in Sutra Muhammad:
Allah says: “Will they then not contemplate the Qur’an? Or are there locks upon hearts?” (Surat Muhammad (47), Verse 24).
On reading the ayat preceding it: “And the ones who have believed say, “Had a Sužrah been successively sent down!” Then, when a clear sžrah is sent down, and therein fighting is mentioned, you see the ones in whose hearts is sickness looking at you with the look of one enveloped by the swooning of death; yet worthier of them would be. Obedience and beneficent saying. Then, when the Command is resolved, then if they were sincere to Allah, indeed it would be more charitable (i.e., better) for them.” (Surat Muhammad (47), Verses 20,21).
We find them dealing with the hypocrites who look with the look of one swooning of death only because they had been informed that they had to fight and strive in the cause of Allah. Because the Noble Qur’an treats and mentions all issues in the most transparent and manifest way, and as it touches the hearts tenderly, it attributes ignominious attributes to the hypocrites. They loathe these attributes that’s why the ayat do not address them directly but refer to them with the third person ‘them’. Then Allah says to them directly:
“Then, in case you turn away, might it be that you corrupt in the earth and sever your bonds of kin?” (Surat Muhammad (47), Verse 22). Here we find a tender touch enjoining us not to sever our bonds of kith and kin. The Arabs were keen to abide by the bond and ties of kith and kin. Then Allah refers to the hypocrites by the pronoun ‘those’ on saying: “Those are they whom Allah has cursed; so He made them deaf and blinded their be holdings (i.e., eyesight “s”) (Surat Muhammad (47), Verse 23).
Then Allah says: “Will they then not contemplate the Qur’an? Or are there locks upon hearts?” (Surat Muhammad (47), Verse 24).
Allah, Exalted be He, uses the third person so as not to make them fretful. This teaches us a noble lesson A Muslim may not describe a person as a disbeliever because the Muslim is like a physician who should cure others and relieve the diseased. Allah, Exalted be He, uses the third person. They had to reconsider and re-contemplate the Noble Qur’an over and over and they had to ponder over one ayah after another.
Yatadabarūn means ponder over each of the ayat one after another. Then Allah, Exalted be He, mention ‘the Qur’an’ to refer to the entire Noble Qur’an and He did not mention ayah or ayat. That’s why the Arabic verb is used in its full form ‘yatadabarūn’.
In the ayah “Or are there locks upon hearts?” (Surat Muhammad (47), Verse 24) the word ‘hearts’ is indefinite in order not to name a certain people in person. Moreover, the word ‘locks’ is indefinite.
Then Allah, Exalted be He, says: “Surely the ones who have turned back in their traces even after the guidance has become evident to them, Ash-Shaytan (The ever-vicious) has incited them and Allah) has reprieved them.” (Surat Muhammad (47), Verse 25).
The second ayah: “Will they not then contemplate the Qur’an? And if it had been from (any where) other than the Providence of Allah, indeed they would have found in it many difference (s).” (Surat al-Nisa’ “The Women” (4), Verse 82).
If we trace the ayat of the Sūrah:
“Whoever obeys the Messenger, then he has already obeyed Allah; and whoever turns away, then in no way have We sent you (as) an ever-preserver over them. And they say, “Obedience.” Then when they go forth from your presence, a section of them brood (by night) on other than what you say. And Allah writes down whatever they brood on; so veer away from them, and put your trust in Allah; and Allah suffices as an Ever-Trusted Trustee.” (Surat al-Nisa’ “The Women” (4), Verse 80, 81).
The ayat deal with the hypocrites who say: “We obey you!” Then Allah informs His Messenger that those were hypocrites so he had to turn away from them and put all his trust n his Lord. Then the ayah comes: “Will they not then contemplate the Qur’an? And if it had been from (any where) other than the Providence of Allah, indeed they would have found in it many difference (s).” (Surat al-Nisa’ “The Women” (4), Verse 82).
It is as if the ayah bears blame to them: “And if it had been from (any where) other than the Providence of Allah, indeed they would have found in it many difference (s).” (Surat al-Nisa’ “The Women” (4), Verse 82).
In these ayat, Allah informs His Messenger about the hypocrites. It is and indirect call to those who heard Allah’s Word but tuned away from it and then headed to the Prophet (SAWS) and told him that they would obey him yet they harbored and brooded on other things. The ayat call them to contemplate the Noble Qur’an, that’s why, the Arabic verb yatadabarūn is used it in its complete form.
The third ayah: “So have they not pondered over the Saying, or did there come to them that which did not come up to their earliest fathers?” (Surat al-Mu`minūn “The Believers” (23), Verse 68).
On reviewing the ayat: “Till when We took the ones who lived in luxury among them (to task) with torment, only then do they (go on) imploring. Do not implore today; surely you will not be vindicated by Us. My ayat (Verses, signs) were readily recited to you, yet on your heels you used to turn. Waxing proud against it, forsaking it for entertainment.” (Surat al-Mu`minūn “The Believers” (23), Verses 64-67).
The ayat deal with the disbelievers who had not declared that they had professed Islam but used to turn on their heels while the ayat were recited to them. Then Allah, Exalted be He, addresses them by saying:
“So have they not pondered over the Saying, or did there come to them that which did not come up to their earliest fathers?” (Surat al-Mu`minūn “The Believers” (23), Verse 68).
The ayah does not mention the Noble Qur’an but refers to it as ‘the Saying’. The ‘Saying’ might be an ayah, a part of ayah, a Sura or the entire Qur’an.
The Fourth ayah is in Surat Sad:
“A Book We have sent down to you, Blessed, that they may ponder over its ayat (Verses, signs) and that men endowed with intellects would remind themselves.” (Surat Sād, (38), Verse 29).
The ayat: “And in no way have We created the heaven and the earth and whatever is between them untruthfully. That is the surmise of the ones who have disbelieved. So woe to the ones who have disbelieved, from the Fire! Or even shall We make the ones who have believed and done deeds of righteousness as the corruptors in the earth, or even shall We make the pious as the constantly impious?” (Surat Sād, Verses 27, 28) deal with the disbelievers and not the hypocrites. The ayat mention the two groups: the believers who did righteous deeds and the disbelievers who are impious corruptors.
Then Allah says: “A Book We have sent down to you, Blessed, that they may ponder over its ayat (Verses, signs) and that men endowed with intellects would remind themselves.” (Surat Sād, (38), Verse 29).
In the ayah, ‘a Book’ and ‘ayat’ are mentioned yet the word ‘Qur’an’ is not mentioned.
The ayat bears a call for everyone who ponders over and contemplates the Noble Qur’an. A Muslim might contemplate one single ayah. As for tadabur (pondering over it), he might reflect and meditate on it and continue his reflection and meditation one ayah after (dubur) another. Every single word in the Noble Qur’an is meant in its own and in its context. Contemplation requires our reflection on Allah’s universe, our Lord’s Sovereignty. Moreover, tadabur pondering over everything and all things that are closely linked, and contemplating one ayah (sign or Qur’anic verse) after another.
Al-Ist`aza (Seeking refuge in Allah from ash-Shaytan ar-Rajim ( the stoned Satan”
“So when you read the Qur’an, then seek refuge in Allah from ash-Shaytan ar-Rajim ( the stoned Satan (The all-vicious, i.e., the Devil).” (Sūrat Al-Nahl, “The Bees” (27), Verse 98).
Muslims obey this order to the extent that when one of them wants to read or recite the Noble Qūr’an he says: “I seek refuge in Allah from ash-Shaytan ar-Rajim ( the stoned Satan”. Let’s consider the context of the ayat of Surat al-Nahl. Allah says: “Whoever does righteousness, be it male or female, and he is a believer, then indeed We will definitely (give him to) live a goodly life; and indeed We will definitely recompense them their reward, according to the fairest of whatever they were doing. So when you read the Qur’an, then seek refuge in Allah from ash-Shaytan ar-Rajim ( the stoned Satan (The all-vicious, i.e., the Devil). Surely he has no all-binding authority over the ones who believe and trust in their Lord.” (Sūrat Al-Nahl, “The Bees” (27), Verses 97-99).
He is a believer so Allah, Exalted be He, will definitely give him to live a goodly life and Allah will recompense them their reward according to the best of their deeds. “Whoever” (the Arabic mān) is used for the masculine and the feminine. It is used for the singular, the plural and the dual.
“And he is a believer” the pronoun is masculine “he”. This’s because in the Arabic language, we refer to a group of men and women in the masculine.
“then indeed We will definitely (give him to) live a goodly life;” denotes singularity. and indeed We will definitely recompense them their reward, singular and plural mingle in the ayat.
“So when you read the Qur’an,” comes after “the fairest of whatever they were doing.” As the Noble Qur’an calls for and guides us to all righteous deeds.
“Surely he has no all-binding authority over the ones who believe and trust in their Lord.” Then here again we have the plural.
There is an alternation between the singular and the plural. This alternation draws our attention in a perfectly wise way to the fact that the goodly life and paradise which everyone one strives for is a collective reward and not individual. Seeking refuge in Allah from the Cursed Satan is an individual deed that makes the believer an integral part and parcel of all believers whom the Cursed Satan can not conquer “the ones who believe and trust in their Lord.”
“So when you read the Qur’an,” the Noble Qur’an is the believer’s Divine Guide
“So when you read the Qur’an, then seek refuge in Allah from ash-Shaytan ar-Rajim ( the stoned Satan (The all-vicious, i.e., the Devil)”
This means tat everyone on reading the Noble Qur’an, he has to commence by seeking refuge in Allah from the cursed Satan, resorting to his Lord and seeking succor in an insurmountable fort. Allah orders us to: “seek refuge in Allah”. He does not say: “seek refuge in the All-Merciful” nor does he mention any of Allah’s divine attributes or any of His most beautiful names. This’s because Al-Ist`aza (Seeking refuge in Allah from the stoned Satan needs Allah’s Omnipotent power. Our Lord’s Name: ‘Allah’ is the Only Divine Name that is restricted to Him, all other names are but epithets attributed to Him. Using His Name ‘Allah’ in seeking refuge in Him means that you are resorting to Allah and all His epithets and attributes. When we seek refuge in Allah from the cursed Satan, we feel how feeble we are. So we seek refuge in Allah from the cursed Satan that swore that he would lure all people save Allah’s chosen guided slaves. Allah, Exalted be He, describes this in Surat al-Hijr and what Satan said: “Said he, “Lord! For (the fact) that You misguided me, indeed I will definitely adorn for them (i.e., make “evil” attractive to them) in the earth; and indeed I will definitely misguide them all together, excepting Your bondmen among them, who are most faithful.”” (Surat al-Hijr “Thamud’s Habitation” (15), Verse 39, 40)
Allah describes Satan or ash-Shaytan as Rajim (i.e. stoned) and outcast and not cursed in reference to the ayah: “Said He, “Then get out (Literally: go out) of it; so, surely you are outcast (and stoned).” (Surat al-Hijr “Thamud’s Habitation” (15), Verse 34)
This means that Satan or ash-Sahytan is the stoned and pelted one. You are seeking refuge in Allah from Satan yet you do not fear him because he is stoned and pelted.
Translated by sister Souad naguib jazaha Allah kheiran