Table of Contents
Tartil[1] 0f the Glorious Qur’an
Reading the Glorious Qur’an is different from reading other books for it is the Book of Allah, which is characterized by:
((This is) a book, with verses basic or fundamental (of established meaning), further explained in detail, from One who is Wise and Well-acquainted (with all things). At (Hud: 1)
Accordingly, the recitation of the Glorious Qur’an requires certain inward and outward morals and manners. Tartil, however, is one of the outward manners that one should abide by when reading the Glorious Qur’an.
As-Syuti said, “Tartil in reciting the Glorious Qur’an is Sunnah, for Allah, Most High, says, (and recite the Qur’an in slow, measured rhythmic tones.) (Al-Muzzamrnil 4).”
Yet, I think it is more proper to regard Tartil of the Glorious Qur’an as Wajib (obligatory), for the above Qur’anic verse is in the imperative mode. In this connection, Az-Zarkashi said, “Tartil is a duty upon every Muslim when reading the Qur’an.”[2]
Umm Salamah, Mother of the Believers, described the recitation of the Prophet (peace be upon him) as being clear, letter by letter[3]
Anas (may Allah be pleased with him) was asked, “How was the recitation (of the Qur’an) of the Prophet?” He replied, “It was characterized by the prolongation of certain sounds.” He then Recited, (In the Name of Allah, Most Gracious, Most Merciful) prolonging the pronunciation of ‘Allah,’ ‘Most Gracious,’ and ‘Most Merciful’.
A man came to Ibn Mas`ud and said, “I recited the Mufassal (suras) at night in one rak`ah.” Ibn Mas`ud said, “This recitation is (too quick) like the recitation of poetry. Verily, there are people who recite the Qur’an, but it does not go beyond their collarbones. It is (a fact with the Qur’an) that it is beneficial only when it settles in the heart and is rooted deeply in it.”[4]
In Al-Muhadhdhab, it is said that an excessively quick recitation of the Qur’an is abhorred.
Moreover, it is said that reading a small part of the Glorious Qur’an with Tartil is better than reading double the amount without Tartil.
Tartil of the Glorious Qur’an is recommended for it leads to reflection upon the Glorious Words and has a great influence on the heart. Tartil signifies reading the Glorious Qur’an, uttering articulately its letters and pondering on its meanings.
Al-Ghazali pointed out the fact that Tartil of the Qur’an is not recommended only because it leads to reflection upon the Glorious verses, but for it shows reverence and respect for the Glorious Qur’an besides having great influence on the hearts. By the same token, non-Arab Muslims are recommended to read the Qur’an with Tartil although they do not understand the meaning of the Qur’an.
[1] Tartil, as an Arabic term, means to read the Qur’an slowly in order to pronounce each
sound correctly. (Trans.)
[2] Al-Burhan, vol. l, p. 449.
[3] Reported by Abu Dawud.
[4] Reported by Al-Bukhari and Muslim.
Reciting the Qur’an with a Sweet Voice
Amongst the good manners of reciting the Glorious Qur’an is to read it with a sweet voice and good tone. As the Glorious Qur’an is good in itself, reading it with a sweet voice maintains its beauty, attracts the hearts, and influences the feelings.
As-Suyuti (may Allah have mercy on him) said that reading the Qur’an with a sweet voice is recommended by the Sunnah, as the Prophet (peace be upon him) said,
“Adorn the Qur’an with your voices.”[1]
“Beautify the Qur’an with your voices since a sweet voice maintains the beauty of the Qur’an. “[2]
“A sweet voice is the adornment of the Qur’an.”[3]
It is further recommended, according to An-Nawawi, to listen to and ask people with a sweet voice and good intonation to recite the Glorious Qur’an. People can gather to read the Qur’an and listen to each other.[4]
[1] Reported by Ibn Hibban.
[2] Reported by Ad-Darami.
[3] Reported by Al-Bazzar.
[4] An-Nawawi. Al-Itqan, vol. I, pp. 302-303.
AL-Qu.rtubi’s Discussion on the Ways of Reading the Qur’an
ln the introduction of his well-known Tafsir (exegesis), Imam Al-Qurtubi discussed the ways of reading the Glorious Qur’an and highlighted the legal ruling regarding each way, as follows:
Anas (may Allah be pleased with him) was asked, “How was the recitation (of the Qur’an) of the Prophet?” He replied, “It was characterized by the prolongation of certain sounds.” He then recited, (In the Narne of Allah, Most Gracious, Most Merciful,) prolonging the pronunciation of ‘Allah,’ ‘Most Gracious} and ‘Most Merciful’.[1]
Umm Salamah (may Allah be pleased with her) said that the Messenger of Allah (peace be upon him) used to stop after reading each verse of the Qur’an. ln this way he used to say: (In the name 0f Allah, Most Gracious, Most Merciful,) and then stops, and to say: (Praise be to Allah, the Cherisher and Sustainer of the worlds, ) and then Stops, and to Say: (Most Gracious, Most Merciful,) and then stops, and to say: (Master of the Day of Judgment[2]
The Prophet (peace be upon him) said,
“The best voice of the people in reciting the Qur’an is that of a man who, when reading the Qur’an, you notice his consciousness of Allah.”[3]
Qays ibn `Abbad reported that the Companions of the Messenger of Allah (peace be upon him) used to abhor raising their voices when remembering Allah, Most High. Many scholars have maintained the abhorrence of reading the Glorious Qur’an loudly such as Sa`id ibn Al-Musayib, Sa` id ibn Jubayr, Al-Qasim ibn Muhammad, Al-Hasan, Ibn Sirin, An-Nakh`i, Malik ibn Anas, and Ahmad ibn Hanbal
Once Malik was asked about reciting the Glorious Qur’an loudly in Prayer and he declared his extreme abhorrence of this.
In contrast, other scholars permit reading the Glorious Qur’an loudly. They base their view on the fact that a sweet voice is more influential on and attractive to the hearts. In support of their view, the proponents of this stance quote the following hadiths:
On the authority of Al-Bara’ ibn `Azib (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said,
“Adorn the Qur’an with your voices.”[4]
Furthermore, the Messenger of Allah (peace be upon him) declared,
“He is not one of us (Muslims) who does not try to read the Qur’an with a sweet voice. “[5]
Abu Burda narrated on the authority of Abu Musa that the Messenger of Allah (peace be upon him) said to Abu Musa,
“If you were to see me, as I was listening to your recitation (of the Qur’an) last night (you would have felt delighted). You are in fact endowed with a sweet voice like that of Dawud hirnself ”
Thereupon, Abu Musa (may Allah be pleased with him) replied, “If I had known that you were listening to me, I would have read it with an even sweeter voice.”[6]
`Abdullah ibn Al-Mughaffal Al-Muzani said, “I saw Allah’s Messenger on the day of the Conquest of Makkah, riding his she-camel and reciting surat Al-Fath. He recited it in a
Vibrating and pleasant voice.”[7]
The above view, however, is maintained by Abu Hanifah, Ash-Shafi’i, Ibn Al-Mubarak, An-Nadr ibn Shmil, Abu Ja`far At-Tabari, Abu Al-Hasan ibn Battal, and Abu Bakr ibn Al-Arabi.
Al-Qurtubi, all in all, gives preference to the former opinion over the latter.
In this connection, Abu Hurayrah (may Allah be pleased with him) said that he heard the Messenger of Allah (peace be upon him) say,
(Allah does not listen. to anything, (more approvingly) as He listens to a Prophet reciting loudly the Quran with a sweet voice. “[8]
Abu Al-Hasan ibn Battal has confirmed the latter opinion and quoted the following hadith in support of his view,
“Learn the Qur’an, read it with a sweet voice, and write it down”. [9]
[1] Reported by Al-Bukhari.
[2] Reported by At-Tirmidhi.
[3] Al-Haythami. Az-Zwaid, vol. 7, p. 70.
[4] Reported by Abu Dawud and An-Nsa’i.
[5] Reported by Muslim.
[6] Reported by Al-Bukha.ri and Muslim.
[7] Reported by Al-Bukhari.
[8] Reported by Muslim.
[9] As-Syuti. Al-Jam Al-Kabir, No. l2658.
Views Regarding the Recitation of the Qur’an Loudly or Quietly
There are some hadiths that recommend reciting the Qur’an loudly, while other hadiths give preference to reciting the Glorious Qur’an in a low voice. An example of the first category is the following hadith:
“Allah does not listen to anything, (more approvingly) as He listens to a Prophet reciting loudly the Qur’an in a sweet voice. “[1]
Yet, an example of the second category is the following hadith:
“The similitude of a man who recites the Quran loudly is that of a man who gives charity overtly, while the similitude of a man who recites the Qur’an in a low voice is that of a man who gives charity covertly.”[2]
In this regard, An-Nawawi said that reading the Glorious Qur’an in a low voice is better than reading loudly in some situations: When one fears insincerity; when reading loudly would interrupt other worshipers; when sleepers may be awakened owing to a loud voice, etc. Reading the Glorious Qur’an loudly is better in other situations for it awakens the hearts, has great influence on the listeners, makes the reader concentrate on reading, etc. The following hadith confirms this view: Abu Sa`id reported that once the Messenger of Allah (peace be upon him) was in the mosque when he heard the people reading the Qur’an loudly; thereupon he said,
“As you all invoke and converse with Allah, none of you should harm the others nor raise his voice over theirs.”[3]
Abu Hurayrah, moreover, reported that the Prophet (peace be upon him) used to read the Quran by night in a loud voice for some time and in a low voice in other times[4]
[1] Reported by Muslim
[2] Reported by Abu Dawud. At-Tirmidhi, and An-Nsa’i.
[3] Reported by Abu Dawud.
[4] Reported by Abu Dawud.
Pondering over the Meaning of the Qur’ an
One of the inward manners that one should abide by when reading the Glorious Qur’an is pondering over the meaning of the Qur’anic words and verses. When reading the Glorious Qur’an, one is recommended to think of the meaning and significance of what he reads. Allah, Most High, has revealed the Glorious Qur’an in order to be reflected upon and understood. In this connection, the Glorious Qur’an says,
(Here is) a Book which We have sent down unto thee, full of blessings, that they may meditate on its Signs, and that men of understanding may receive admonition.
(Sad:29)
Furthermore, Allah, Most High, urges people to reflect on the Glorious Qur’an saying,
(Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy.
(An-Nisa’: 82)
(Do they not then earnestly seek to understand the Qur’an, or are their hearts locked up by them.
(Muhammad: 24)
In his Jami’ Al-ilm, Ibn `Abd Al-Barr reported on the authority of `Ali (may Allah be pleased with him) who said, “There is no good in worship without consciousness, in knowledge without understanding, nor in reading without contemplation.”
Ibn `Ahbas (may Allah be pleased with them both) said, “It is better to read snrat Az-Zalzalah and Al-Qari`ah with contemplation than to heedlessly read surat Al-Baqarah and Al Imran.”[1]
Zayd ibn Thabit (may Allah be pleased with him) said, “In my opinion, it is better to read the Glorious Qur’an in a month than to read it in fifteen days, to read it in fifteen days is better than to read it in ten days, and to read it in ten days is better than to read it in seven days, as long as I ponder (over the meanings of the verses) and invoke (Allah).”[2]
Apparently, reading the Glorious Qur’an slowly paves the way for contemplation, which is the avowed objective of reading the Glorious Qur’an. The Glorious Qur’an, according to M. S. Ar-Rafi`i, consists of words of light.
Allah, Most High, says,
(This is) a bank, with verses basic ar fundamental (0f established meaning). further explained in detail, from One who is Wise and Well-acquainted (with all things).
(Hud: l)
The Glorious Qur’an is further described in a Prophetic hadith as follows,
“(The Qur’an) comprises endless marvels…. Whoever tells depending on it, will be truthful; whoever passes judgment on basis of it, will be just; whoever acts according to it, will Be rewarded (by Allah); and whoever calls to it, will be guided to the straight path. “[3]
The Glorious Qur’an is full of signs, wisdom, rules, proofs, instructions, and miracles. Therefore, deep thinking and contemplation in reading the Qur’an is the only way to realize these contents.
If a reciter of the Glorious Qur’an needs to repeat the Qur’anic verses to understand and reflect on them, he is recommended to do so. This was the custom of the Prophet (peace be upon him), the Companions (may Allah be pleased with them all), and the early Muslims. In this context, Abu Dharr (may Allah be pleased with him) reported, “One night, the Messenger of Allah (peace be upon him) led us in the Vigil Prayer, in which he repeated the following Qur’anic verse during the whole Prayer: (QU Thou dost punish them, they are Thy servants: if Thou dost forgive them, Thou are the Exalted in power, the Wise. (Al-Ma’idah: l l8).”[4]
Likewise, Tarnim Ad-Dari prayed the whole night repeating the following verse: (What! Do those who seek after evil ways think that we shall hold them equal with those who believe and do righteous deeds, that equal will be their life and their death? III is the judgment that they make. (Al-Jathiyah: 21) [5]
Ibrahim ibn `Alqamah said that, “I prayed beside `Abdullah (ibn mas`ud) when he recited from the beginning of sara! Taha until he repeated the following verse thrice: (Say, ‘O my Lord!
Advance me in knowledge. (Taha: ll4).[6]
Speaking about his mother, `Urwah ibn Az-Zubayr said, “Once, I entered upon Asma’ bint Abi Bakr when she was performing Prayer reciting the Qur’anic verse that reads, (But Allah has been good to us, and has delivered as from the Penalty of the Scorching Wind. (At-Tur: 27), then I stayed for a long time, then I went to the market and then returned home while she was still repeating the same verse.”[7]
`Amir ibn says, similarly, once commenced the Night Prayer with sarat Ghafir until he reached the verse that reads, Warn them of the Day that is ( ever) drawing near, when the hearts will (come) right up to the throats to choke (them) (Ghafir:18), and repeated it until dawn.”[8]
The righteous successors like Sa`id ibn Jubayr and Ar-Rabi` ibn Khaytham were accustomed to do the same practice. Abu Sulayman Ad-Darani said, “I used to recite and ponder on a single Qur’anic verse in the Night Prayer for four or five days. Yet, if I did not stop reflecting upon that verse, I would not pass on to another verse.”[9]
[1] What is meant by lbn `Abbas is that he preferred attentively reading small snrahs such as Az-Zalzalah and Al-Qari`ah over heedlessly reading long siirahs such as Al-Baqarah and Al ` Imran. (Trans.)
[2] Ibn Abi Shayhah, Al-Musannaf
[3] Reported by At-Tirmidhi.
[4] Reported by An-Nsa’i.
[5] Reported by Abu Dawud.
[6] Reported by Ibn Abi Dawud.
[7] Reported by Ahmad.
[8] Fada’il Al-Qu’an, Reported by Abu `Ubayd.
[9] Fada’il Al-Quran, Reported by Abu `Ubayd.
Weeping and Feeling Awe When Reciting the Qur’an
When reading the Glorious Qur’an, one should feel awe and weep. In the Glorious Qur’an, Allah, Most High, says,
(Had we sent down this Qur’an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah)
(Al-Hashr: 21)
If a person could not weep or feel awe when reading the Glorious Qur’an, he is recommended to exert himself to do so. This is required in case of reading or listening to the Glorious Quran.
In this connection, Allah, Most High, says,
(Has not the time arrived for the believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them), and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors.)
(Ail-Hadid: 16)
Commenting on the above glorious verse, Ibn `Abbas (may Allah be pleased with them both) said, “After thirteen years of revealing the Glorious Qur’an, Allah, Most High, admonished the believers to feel awe when reading or listening to it, saying, (Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them).”
Likewise, Ibn Kathir commented on the same verse, saying, “Allah, Most High, forbade the believers to imitate the People of the Book, the Jews and Christians, who altered the book of Allah, sought wealth by means of it, disregarded its laws, and replaced it with false sayings. Therefore, their hearts grew hard to the extent that they never accepted any admonition.”[1]
ln this context, the Glorious Qur’an reproaches the People of the Book, saying,
(But because of their breach of their Covenant, We cur.sed then:. and made their hearts grow hard: they change the words from their (right) places and forget a good part of the message that was sent them.
(Al-Ma’idah: 13)
Describing the Glorious Qur’an, Allah, Most High, says,
(Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah’s praises.)
(Az-Zumar: 23)
Scholars are distinguished by their awe and weeping when listening to the Glorious Qur’an, as Allah, Most High, says,
(It is) a Qur’an which we have divided (into parts from time to time), in order that thou mightiest recite it to men at intervals: We have revealed it by stages. Say: Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it recited to them, fall down on their faces in humble prostration, and they say: Glory be to our Lord; truly has the promise of our Lord been fulfilled. They fall down on their faces in tears, and it increases their (earnest) humility.)
(Al-Isrâ: 106-109)
Moreover, He, Most High, praises a group of Christians who burst into tears when listening to the Glorious Qur’an, saying,
(And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth: they pray: ‘Our Lord.! We believe; write us down among the witnesses. What cause can we have not to believe in Allah and the truth, which has come to us, seeing that we long for our Lord to admit us to the company of the righteous!)
(Al-Ma’idah: 83-84)
`Abdullah ibn Mas`ud said, “The Prophet (peace be upon him) said to me, `Recite (the Qur’an) to me.’ I said, ‘O Allah’s Messenger, shall I recite (the Qur’an) to you while it has been revealed to you? He said, ‘Yes .So, I recited surat An-Nisa’, but when I recited the verse: (How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people) he said, `Enough for the present] I looked at him and behold his eyes were overflowing with tears.”[2]
Sa`d ibn Abi Waqqas reported that the Messenger of Allah (peace be upon him) said,
“Recite the Glorious Qur’an and weep when reading it. Yet, if you could not weep, you should exert yourself to weep; and if your eyes could not burst into tears, your hearts should weep instead. “[3]
Weeping of the heart means awe and sadness. When reading the Glorious Qur’an, a person should reflect on what it contains of threats, warnings, covenants, etc., and then contemplate on his shortcomings in this regard. Inevitably, he will feel sad and weep. Otherwise, he should exert himself to do so.
[1] lbn Kathir, Tafsir, vol. 4, p. 310.
[2] Reported by Al-Bukhari and Muslim.
[3] Reported by ibn Majah.
Actions of the Heart That Should Precede Contemplation
In his Ihya’, Abu Hamid Al-Ghazali pointed out the actions of the heart that should exist before contemplation as follows:
l- Grasping the glory and superiority of the words: A reciter of the Glorious Qur’an should understand and grasp the glory of what he reads. He should ponder on Allah’s favor upon His Servants when revealing understandable revelation to them.
2- Revering the Speaker: When reading the Glorious Qur’an, one should be mindful of the fact that what he reads is not the speech of a human; rather it is Allah’s. Keeping this fact in
Mind, `lkrimah ibn Abu Jahl used to fall unconscious when opening the Musâhaf (the Glorious Book), saying, “lt is the Speech of my Lord, it is the Speech of my Lord.” One, therefore, should ponder over the glory of the Speaker and His Attributes, Power, Throne, Creation, etc.
3- Consciousness of the heart: When reading the Glorious Quran, one should not be distracted from what he reads. In this light, the Qur’anic verse that reads, (Q Yahya! Take hold Of the Book with might),[1] is explained as a command to read the book attentively. Some early Muslims, therefore, used to repeat the verse from which his heart is distracted in order to read it attentively once more. Consciousness of the heart is the fruit of reverence for the Speaker of the Qur’an, i.e., Allah.
[1] Surat Maryam: I2.
Obstacles That Hinder One’s Understanding of the Qur’an
The Person who wishes to ponder over the Glorious Qur’an should keep himself free of the obstacles that hinder his understanding of it. These obstacles, according Imam Al-Ghazali, are four:
l- Concerning oneself with the pronunciation of words rather than reflecting upon their meanings: The accursed Satan tries to trap reciters of the Glorious Qur’an thereby.
2- Blind imitation of and enthusiasm to a certain school of thought or belief: One who blindly imitates a certain school or a theory is confined to that school or theory as long as he does not free himself from blind enthusiasm. In this way, Satan could ensnare narrow-minded people and insinuate evil ideas in order to keep them far from the right way.
3- Committing sins and following vain desires: Sins darken the hearts and hinder the light of the Glorious Qur’an from illuminating them. The more vain desires one follows, the more difficulties in understanding the Quran he will face. in more than one verse, the Glorious Qur’an confirms this fact. For example, it says,
(This is) to be observed and commemorated by every devotee turning (to Allah).
(Qaf: 8)
But only those receive admonition who turn (to Allah).
(Ghafir: 13)
it is those who are endued with understanding that receive admonition.
(Ar-Ra`d: 19)
4- Reading superficial commentary of the Glorious Qur’an and believing that no one should explain the Qur’an except in the light of what is narrated on the authority of Ibn `Abbas, Muj ahid, and others, and that using one’s mind in explaining the Qur’an is a major sin: In this way, such people will not use their minds to contemplate or understand the meaning of the Glorious Qur’an.
Particularity
Amongst the inward morals of reciting the Qur’an is what Imam Al-Ghazali called Takhsis (particularity), which means that, when reading the Glorious Qur’an, one should regard it as Addressing him in particular. In doing so, one should consider every Qur’anic glad tiding, warning, admonition, story, etc., to be meant for him. The Glorious Qur’an says,
{There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it, a detailed exposition of all things, and a guide and a mercv to any such as believe.
(Yusuf:111)
The Glorious Qur’an addresses the Prophet (peace be upon him), saying,
(All that We relate to thee of the stories of the messengers – with it We make firm thy heart: in them there cometh t0 thee the Truth, as well as an exhortation and a message of remembrance to those who believe.
(Hud: 112)
When reading the above Qur’anic verse, a reciter of the Glorious Qur’an should admit that Qur’anic stories are meant to strengthen his own heart, although the address in the verse is directed to the Prophet (peace be upon him). No wonder, the Glorious Qur’an is decreed by its Revealer, Most High, to be the remedy, guidance, and mercy for all people. Allah, Most High, says,
(Rehearse Allah’s favours on you, and the fact that He sent down to you the book and wisdom, for your instruction.)
(A1-Baqarah: 231)
)We have revealed for you ( O men!) a book in which is a message for you: will ye not then understand.)
(A1-Anbiya’: 10)
(We sent them) with Clear Signs and Scriptures and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them.)
(An-Nah1: 44)
(Thus does Allah set forth for men their lessons by similitudes.)
(Muhammad: 3)
(And follow the Best of (the courses) revealed to you from your Lord.)
(Az-Zumar: 55)
(These are clear evidences to men, and a Guidance and Mercy to those assured Faith.)
(Al-Jathiyah: 20)
(Here is a plain statement to men, a guidance and instruction to those who fear Allah.)
(Al `lmran: 138)
Yet, even when the address in the Glorious Qur`an is of a general nature, the individual, in origin, is included in this address. In this context, the Glorious Qur’an eloquently states what the Messenger of Allah (peace be upon him) is ordered to say to his people,
(This Qur’an hath been revealed to me by inspiration, that I may warn you and all whom it reaches.)
(Al-An`am: 19)
Moreover, Muhammad ibn Ka`b A1-Qarazi said, “Whoever reads the Glorious Qur’an, will be as if he is addressed by A1lah.”
Some scholars, furthermore, said, “This Qur`an is Allah’s messages to us; so we should reflect upon, abide by, and ponder on it.”
Malik ibn Dinar used to call the people of the Qur’an, saying, “O people of the Quran, what has the Qur`an implanted in your hearts? The Qur’an is the spring of the believer, similarly as rain is the spring of the earth.”
Qatadah said that no one recites the Glorious Qur’an but either wins or loses. The Glorious Qur’an disclosed this fact, saying,
We send down (stage by stage) in the Qur’an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.
(Al-Isra’: 82)
Influence
Amongst the inward morals of reciting the Glorious Qur’an is what Imam Al-Ghazali called “Influence”, meaning that a person’s heart should be influenced when reciting the Glorious Qur’an. This influence varies according to the meaning of the verses one reads, i.e., one’s heart should be overwhelmed with fear, hope, or sadness in response to the subject-matter of the Verses he reads. In this way, when one reads the following Quranic verse, (But, without doubt, I am (also) He that forgives again and again, to those who repent, believe, and do right, who, in Fine, are ready to receive true guidance.) [1]He should consider the four prerequisites of gaining Allah’s forgiveness, which are mentioned in the verse.
Likewise, when reading surat Al-`Asr – which reads, (By (the token of) time (through the ages ).’ Verily, Man is in loss. Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy– one should reflect upon these four conditions of exemption of loss.
Moreover, when reading the Qur’anic verse that reads: The mercy of Allah is (always). near to those who do good.) [2]Should know that good-doing includes all the above-mentioned conditions of success and gaining Allah’s forgiveness.
Wuhayb ibn Al-Ward said, “We have contemplated the Prophetic hadiths and admonitions and discovered that nothing is more impressive nor makes the hearts more tender than reciting, understanding, and pondering on the Glorious Qur’an.
The influence of a believer’s heart, when reading the Glorious Qur’an, varies according to the context of the verses he reads. For instance, his heart should be overwhelmed with fear when he reads verses dealing with threats and punishment. When reading verses speaking about Allah’s mercy and forgiveness, his heart feels great delight. When reading verses, explaining Allah’s Names and Attributes, his heart is filled with the Glory and Majesty of Allah.
We recall, in this connection. What is reported on the authority of `Abdullah ibn Mas`ud who said, “The Prophet (peace be upon him) said to me, (Recite (the Qur’an) to me) I said, ‘O Allah’s Messenger, shall I recite (the Quran) to you while it has been revealed to you’?’ He said, Yes. So, I recited sarat An-Nisa’, but when I recited the verse: How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people, at he said, ‘Enough for the present’ I looked at him and beheld his eyes were overflowing with tears.”[3]
It is no wonder that some righteous men fell dead or unconscious when reciting or listening to some Qur’anic verses dealing with the threats and torment in the Hereafter.
If a reciter of the Glorious Qur’an reads the Qur’anic verse that reads: (Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) final Goal.) [4] and the verse that says: )We shall certainly bear with patience all the hurt you may cause us. [5] and does not place his trust in Allah and observe patience, he should exert himself to abide by these virtues.
Otherwise, he will incur curses upon himself when reading Qur’anic verses like the following:
(Behold the curse of Allah is on those who do wrong.)
(Hud: 18)
)Grievously odious is it in the sight of Allah that ye say that which ye do not).
(As-Saff: 3)
(Yet they heed not and they turn away.)
(Al-Anbiya’: `l)
(Therefore shun those who turn away from Our Message and desire nothing but the life of this world.)
(An-Najm: 29)
(Those who do not desist are (indeed) doing wrong.)
(Al-Hujurat: 11)
Likewise, such a man will be included in the description of the following Qur’anic verses:
(And there are among them. illiterates, who know not the Book. but ( see therein their own) desires.
(Al-Baqarah: 78)
(And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them.
(Yusuf: 105)
Therefore, it is said that one who does not abide by the morals of the Glorious Qur’an would be called by Allah: “What do you want from My Words as long as you ignore me?”
The similitude of one who reads the Qur’an and insists on disobeying Allah is as a man who, having received a letter from his king bidding him to do something, insists on disobeying his king’s order while he continues to read his letter.
One who abstains from doing good is referred to by the Qur’anic verse that reads,
(But they threw it away behind their backs and purchased with it same miserable gain and vile was the bargain they made. (
(Al `Imran: 187)
In this context, the Messenger of Allah (peace be upon him) said,
“Recite (and study) the Qur’an as l0ng as your hearts are in agreement as to its meanings, but if you have differences as regards its meaning, step reading it then. “[6]
Allah, Most High, highlights the characteristics of His devout believers, saying,
(When they (believers) hear His Signs (verses) rehearsed, find their faith strengthened, and put (All) their trust in their Lard.
(Al-Anfal: 2)
[1] Surat Taha: 82.
[2] Surat Al-`Araf: 56.
[3] Reported by Al-Bukhan and Muslim.
[4] Surat Al-Mumtahinah: 4.
[5] Surat Ibrahim: 12.
[6] Reported by Al-Bukhari and Muslim.
The Highest Degree of Reading the Glorious Qur’an
In his well-reputed Ihya `Ulum Ad-Din. Imam Al-Ghazali pointed out that a reciter of the Glorious Qur’an attains the highest degree of reading the Glorious Qur’an in case he imagines that he hears it from Allah, Most High, Himself. Degrees of reading the Glorious Qur’an, however, are three:
- a) Reading the Glorious Qur’an while imagining that Allah, Most High, hears the recitation of it: In this case, a recite of the Qur’an imagines that he reads it before Allah, Most High, while He looks at and hears him. The state of such a person is one who calls upon and invokes Allah, Most High.
- b) Reading the Qur’an while imagining that Allah, Most High, sees and converses with him: In this case, a recite of the Qur’an would listen to, glorify, and understand whom he imagines to be conversing with him.
- c) Reading the Qur’an while imagining that Allah, Most High, recites it Himself: In this case, a reciter of the Glorious Qur’an does not see himself or his recitation, and sees that Allah is the One Who says it Himself.
The last is the degree of Al-Muqarrabun (the most favorite people of Allah); the second is the degree of As-hab Al-Yamin (the Companions of the Right Hand); the other is the degree of The heedless people.
Commenting on the highest degree, Ja`far ibn Muhammad As-Sadiq (may Allah be pleased with him) said, “By Allah! Allah appears for His creation in His Words, but they see not.”
Once, he fell unconscious while praying and people asked him afterwards about the reason for this, and he declared, “I kept repeating a Qur’anic verse in my heart until I heard it from its Speaker (Most High) and, therefore, I could not keep conscious because of His Might.”
In this connection, a righteous man said, “I have not tasted the sweetness of reading the Glorious Qur’an until I read it imagining that the Prophet (peace be upon him) recited it before his Companions; then I read it imagining that Gabriel (peace be upon him) recited it before the Messenger of Allah (peace be upon him); then I was gifted with the highest degree, i.e., hearing it from its Speaker, whereupon I tasted the unparalleled sweetness of reading it to the extent that I could not keep away from it.”
By the same token, `Uthman and Hudhayfah (may Allah be pleased with them both) said, “When hearts are purified, they will never become bored with reading the Qur’an.” Thabit Al-B anani, likewise, said, “I insisted on reading the Qur’an for twenty years, and then I enjoyed reading it for other twenty years.”
Whoever sees the Speaker of the Qur’an other than anyone else, will be submitting to Allah’s saying,
(Hasten ye then (at once) to Allah: I am from Him a Warner to you, clear and open, And make And another an object of worship with Allah”.
(Adh-Dhariyat: 50-51)
Positive Response
As one reads and ponders on the Glorious Qur’an, one must respond positively to what he reads. Meaning should be reflected upon and grasped, and then one should react accordingly. Should he read Qur’anic verses speaking about Allah’s mercy, he must ask Allah to forgive and bestow His mercy upon him. In case he reads verses dealing with torment or punishment, he should seek refuge in Allah from it. When reading verses that shed light on Allah’s Glory, Names, and Attributes, he should glorify and praise Him, Most High.
In this context, we recall the narration of Hudhayfah (may Allah be pleased with him) who reported, “I prayed with the Messenger of Allah (peace be upon him) one night and he started reciting swat Al-Baqarah. I thought that he would bow at the end of one hundred verses, but he proceeded; I then thought that he would perhaps recite the whole (sarah) in a rak`ah, but he proceeded and I thought he would perhaps bow on completing (this sarah). He then started reading surat An-Nisa’, and recited it; he then started Al `Imran and recited it. He recited leisurely. And when he recited the verses which referred to the Glory of Allah, he glorified (by saying Subhana Allah – Glory be to my Lord, the Great), and when he recited the verses which tell (how the Lord) is to be begged, he (the Prophet) would then beg (from Him), and when he recited the verses dealing with seeking refuge in Allah, he sought refuge in Him…”[1]
`Awf ibn Malik, likewise, reported, “One night, I prayed with the Prophet (peace be upon him) when he recited sara:
Al-Baqarah. He beseeched Allah’s Mercy whenever he read verses speaking about Allah’s Mercy, and sought refuge in Allah whenever he read verses dealing with punishment or torment.[2]
Ibn `Abbas (may Allah be pleased with them both) reported that whenever the Prophet (peace be upon him) read: (Glorify the Name of thy Guardian Lord, Most High) [3] he used to say. “Glory be to my Lord, Most High.” [4]
In his Al-Burhan fi `Ulum Al-Qur’an, Imam Az-Zarkashi said that learning the Glorious Qur’an is an unparalleled gift, for it is the Divine, endless miracle of Islam, which was revealed to the seal of the Prophets (peace be upon them all). It is the Word of Allah, the Lord of the worlds. Therefore, one who is gifted with learning the Qur’an should believe that he is greatly favored by Allah, Most High. Therefore, it is his duty to make the Glorious Qur’an a proof on his behalf through abiding by its instructions which will be manifested in doing good and steering clear of all forms of evil. Good recitation of the Glorious Qur’an, in fact, helps man fulfill this duty. In the Glorious Qur’an, Allah, Most High, addresses His Prophet (peace be upon him), saying,
(And recite the Qur’an in slow, measured rhythmic tones.)
(Al-Muzzammil: 4)
((It is) a Qur’an, which we have divided (into parts from time to time), in order that thou mightiest recite it to men at intervals: We have revealed it by stages.)
(Al-Isra’: 106)
A reciter of the Glorious Qur’an should reflect upon what he reads, and grasp the meaning of each verse to the extent that he does not pass from one verse to another verse until he becomes himself well-acquainted with its meaning. When he reads, for example, the call: (O you who believe) he should focus his attention on it and ponder on what comes after it of commands, prohibitions, admonitions, etc. On reading the above call, some righteous men used to say: Here I am, O Lord, at your service. Thus, if he reads a verse containing a command that he did not carry out in the past, he should ask Allah for forgiveness. Should he, for instance, read the verse that reads: (O ye who believe! Turn to Allah with sincere repentance) [5] he has to think of his sins and consequently ask Allah to forgive him and to redeem himself of others’ dues if there are any. ln this way, he will be regarded as a believer who listens to and obeys His Lord.
If one reads a Qur’anic verse and does not know its meaning, he is recommended to memorize it until he asks a scholar about its meaning. If he reads Qur’anic verses dealing with the destruction of previous nations, he should ponder on their affair and express his gratitude to Allah for His favor on this Urnmah. lf he reads a command or prohibition, he should intend to abide by it. If he reads Mutashabihat[6] verses, he has to confirm his belief in them in correspondence to Allah’s command in the verse that reads,
(He it is who has sent down to thee the book: in it are verses basic or fundamental (of established meaning); they are the foundation of the book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except God. And those who are firmly grounded in knowledge say: We believe in the book; the whole of it is from our Lord: and none will grasp the message except men of understanding.
(Al `lmran: 7)
[1] Reported by Muslim.
[2] Reported by Abu Dawud.
[3] Surat Al-A`la: l.
[4] Reported by Ahmad and Abu Dawud.
[5] Surat At-Tahrim: 8.
[6] According to the Quran, the Qur’anic verses are divided into Muhkant (clear in meaning) and Mntashabihat (unclear verses). (Trans.)
Reading the Whole Qur’an
As-Suyuti said- “It is recommended to constantly read the Glorious Qur’an. Allah, Most High, says,
(…..They rehearse the Signs (verses) of Allah all night long, and they prostrate themselves in adoration.)
(Al `lmran: 113)
Ibn `Umar (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said,
“There is no envy except in two: one who, having been given (knowledge of) the Qur’an by Allah, recites it during the night and day (and also acts upon it)… “[1]
Early Muslims differed in the periods in which they used to take to finish reading the whole Qur’an. Some of them used to read the whole Qur’an eight times per day.”
However, I think it is impossible to finish reading the whole Glorious Qur’an eight times in a day for the fastest reading of the Qur’an takes approximately more than sixty hours at least. Therefore, I doubt the authenticity of the above narration of As-Suyuti and the soundness of such fast reading.
As-Suyuti continued, saying, “Others used to recite the whole Qur’an four times per day; others used to recite it three times; others used to recite it twice; and others used to recite it once.
`A’ishah, Mother of the Believers, did not approve of such fast reading of the Glorious Qur’an. Muslim ibn Mikhraq reported, “I asked `A’ishah about some men who recite the
whole Qur’an two or three times per night. Thereupon, she declared, “They recite it, yet they do not recite it (properly). Once, I prayed with the Messenger of Allah (peace be upon him) in a night and he recited surat Al-Baqarah, sum: Al `Imran, and surat An-Nisa’. He left no verse telling about glad tidings without invocation and hope (that he would be favored by Allah), nor a verse dealing with threats, without making supplication and seeking refuge (in Allah from this).[2]
Other people used to finish the recitation of the whole Qur’an in two days. Others used to finish it in three days, which is passable. A group of scholars dislike finishing the recitation of the whole Qur’an in less than three days, for `Abdullah ibn `Amr (may Allah be pleased with them both) reported, “He will not understand, who reads the Qur’an in less than three days.'”[3]
Ibn Mas`ud (may Allah be pleased with him) reported, “Don’t read the whole Qur’an in less than three (days).”[4]
Abu `Ubayd reported that Mu`adh ibn Jabal disliked reading the whole Qur’an in less than three days. Likewise, Ahmad and Abu `Ubayd reported that Sa`id ibn Al-Mundhir said, “I asked,
‘O Messenger of Allah! Should I read the whole Qur’an in three (days)?’ ‘Yes, if you can,` he replied.”
Other people used to read the whole Qur’an in four, five, six, or seven days. Most of the Prophet’s Companions (may Allah be pleased with them all) used to recite it in seven days, which is a moderate span of time in this aspect.
`Abdullah ibn `Amr (may Allah be pleased with them both) reported, “My father married me to a lady of a noble family, and often used to ask my wife about me, and she used to reply, ‘What a wonderful man he is! He never comes to my bed, nor has he approached me since he married me.’ When this state continued for a long period of time, my father told the story to the Prophet who said to my father, `Let me meet him’ Then I met him and he asked me, ‘How do you fast? I replied, il fast daily.’ He asked, `How long does it take you to finish the recitation of the whole Qur’an?’ I replied, ‘I finish it every night.’ On that he said,’ Fast for three days every month and recite the Qur’an (and finish it) in one month} I said, ‘But I have power to do more than that.’ He Said, `Then fast for t/tree days per week} I said, `I have the power to do more than that] He said, ‘Therefore, fast the most superior type of fasting, (that is, the fasting of Prophet) Dawud (who) used to fast everv alternate day; and finish the recitation of the whole Qur’an in seven days.”[5]
Other people used to finish the recitation of the whole Qur’an in eight, ten, thirty, or sixty days. Abu Dawud reported that Makhul said that the powerful Companions of the Prophet (peace be upon him) used to finish the recitation of the whole Qur’an in seven, thirty, or sixty days, or more.
In his Bustan (the Garden), Abu Al-Layth said that one should finish the recitation of the Qur’an twice per year, if he could do no more than this.
Al-Hasan ibn Zayd reported that Abu Hanifah said, “Whoever reads the whole Qur’an twice every year, has fulfilled its right, for the Prophet (peace be upon him) read the whole Qur’an twice before Gabriel, in the year of his death.”
Other scholars hold the opinion that it is disliked to read the whole Qur’an in more than forty days without a justifiable reason. `Abdullah ibn `Amr (may Allah be pleased with them both) asked the Prophet (peace be upon him). “How long should I take to finish the recitation of the whole Qur’an?” “In forty days, ” he (peace be upon him) replied.
In his Al-Adhkar, Imam An-Nawawi said, “The preferable stance is that this issue differs according to the circumstances of every person. Accordingly, if one is accustomed to reflecting upon and delving deeply into the meanings of the Qur’anic verses, he is recommended to read what helps him in this regard. If he is concerned with public or official services, he is recommended to read what does not hinder his job. If he is not interested in such matters, he should read as much as he can, provided that there is no boredom, heedlessness, nor incorrect recitation.
[1] Reported by Al-Bukhari and Muslim.
[2] Reported by Abu Dawud.
[3] Reported by Abu Dawud and At-Tirmidhi.
[4] Reported by Abu Dawud.
[5] Reported by Al-Bukhari and Muslim.
Listening to the Glorious Qur’an
Like the recitation of the Glorious Quran, listening to it is an act of worship. The Messenger of Allah (peace be upon him) himself listened to his Companions’ recitation of the Glorious Quran.
Abu Burda narrated on the authority of Abu Musa that the Messenger of Allah (peace be upon him) said to Abu Musa,
“if you were to see me, as I was listening to your recitation (of the Qur’an) last night (you would have felt delighted). You are in fact endowed with a sweet voice like that of Dawud himself ”
Thereupon, Abu Musa (may Allah be pleased with him) replied, “lfl had known that you were listening to me, I would have read it with an even sweeter voice.”[1]
One night, the Prophet (peace be upon him) along with Abu Bakr and `Umar listened to the recitation of `Abdullah ibn Mas`ud and they remained there for a long time. Then, the Prophet (peace be upon him) commented,
“Whoever wishes to recite the Glorious Qur’an with a tender sound, should read it in accordance with the recitation oflbn Unwin `Abd (i.e., `Ahdullah ibn Mas`ud). “[2]
`Abdullah ibn Mas`ud said, “The Prophet (peace be upon him) Said to me, `Recite (the Qur’an) to me.’ I said, ‘O AIIah’s Messenger, shall I recite (the Qur’an) to you while it has been revealed to you? He said, Yes.’ So, I recited surat An-Nisa’, but when I recited the Verse: )How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people, is he Said, ‘Enough for the present,` I looked at him and behold his eyes were overflowing with tears.”[3]
`A’ishah (may Allah be pleased with her) said, “One night I came late to the Messenger of Allah (peace be upon him) from the mosque. He asked me, ‘Where have you been? I have been listening to a recitation of one of your Companions, whose recitation was unprecedented, I replied. Then, we went and listened to him, when the Prophet (peace be upon him) said,
‘He is Salim, the slave of Abu Hudhayfah. Praise be to Allah Who has decreed the like of this man to be amongst my Ummah. “[4]
In our time, the means of listening to the Glorious Qur’an are numerous and worldwide such as cassette tapes, Radio, T.V., multi-media, etc. Some people may ask about the legal ruling regarding touching the tapes of the Qur’an: Should one be pure to touch them like the Mus-haf? think it is better to respect such tapes as long as one knows that they contain the recitation of the Glorious Qur’an.
[1] Reported by Al-Bukhari and Muslim.
[2] Reported by Ahmad and An-Nsa’i.
[3] Reported by Al-Bukhari and Muslim.
[4] Reported by ibn Majah.
Ethics of Listening to the Glorious Quran
There are some morals that one should abide by when listening to the Glorious Qur’an. They are as follows:
l- Focusing one’s attention on what he is listening to: On listening to the Glorious Qur’an, one should keep silent and pay great attention to the recitation. Allah, Most High, says, (When the Qur’an is read, listen to it with attention, and hold your peace: that ye may receive mercy.
(Al-A`raf: 204)
This state leads to reflection upon the meanings of the verses of the Glorious Qur’an. The jinn, according to the Qur’an, listened attentively to the recitation of the Qur’an by the Prophet (peace be upon him). Allah, Most High, says,
(Behold, We turned towards thee a company of Jinns (quietly) listening to the Qur’an: when they stood in the presence thereof they said, ‘Listen in silence” When the (reading) was finished, they returned to their people, to warn (them of their sins). They said, ‘O our people! We have heard a Book revealed after Musa, confirming what came before it: it guides (men) to the Truth and to a Straight Path. O our people, hearken to the one who invites (you) to Allah, and believe in him: He will forgive you your faults, and deliver you from a Penalty Grievous.
(Al-Ahqaf: 29-31)
2- Reflection, Influence, and Positive Response: What is mentioned regarding the ethics pertaining to the recitation of the Glorious Qur’an also applies to listening to it. When listening to the Glorious Qur’an, one should reflect upon the Qur’anic verses he is listening to; his heart should be influenced thereby; and he should react positively. In this context, Allah, Most High, describes the true believers, saying,
(Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His Signs (verses) rehearsed, find their faith strengthened, and put (all) their trust in their Lord.)
(A1-Anfa1: 2)
(Those who, when they are admonished with the Signs (verses) of their Lord, droop not down at them as if they were deaf or blind.
(A1-Furqan: 73)
The State of the Believers When Listening to the Qur’an
The Glorious Qur’an commends those people who listen attentively to it and act accordingly. Knowledgeable men from the People of the Book are described by the Glorious Qur’an as, ((It is) a Qur’an which We have divided (into parts from. time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages. Say: Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it recited to them, fall down on their faces in humble prostration. And they say: Glory be to our Lord. Truly has the promise of our Lord been fulfilled. They fall down on their faces in tears, and it increases their (earnest) humility.
(A1-lsra’: 106-109)
Moreover, the Glorious Quran speaks about a group of Christians who embraced Islam, saying,
(And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth: they pray: ‘Our Lord! We believe; write us down among the witnesses. What cause cart we have not t0 believe in Allah and the truth which has come to us, seeing that we long for our Lord to admit us to the company of the righteous. And for their prayer hath. Allah rewarded them with Gardens, with rivers flowing underneath their eternal home. Such is the recompense of those who do good.
(Al-Ma’idah: 83-85)
Some People Reject the Qur’an
Some people turn their backs on the Glorious Qur’an, and even refuse to listen to it because of their fear of being influenced thereby. By the same token, they hinder others from listening to the Glorious Qur’an. In this connection, the Glorious Qur’an describes the unbelievers, saying,
(The unbelievers say: ‘Listen not to this Qur’an, but talk at random in the midst of its (reading), that ye may gain the upper hand.)
(Fussilat: 26)
Some People Heedlessly Listen to the Qur’an
Some people listen to the Glorious Qur’an while their hearts are blocked and their ears are deafened. Their arrogance and stubbornness hinder them from listening to and understanding The Glorious Quran. In more than one verse, the Glorious Qur’an refers to such people and highlights their traits. For example, it says,
(When thou dost recite the Qur’an, We put, between thee and those who believe not in the Hereafter, a veil invisible. And we put covering over their hearts (and minds) test they should understand the Qur’an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur’an, they turn on their backs, fleeing (from the truth). We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the Wicked say: Y e follow none other than a man bewitched.)
(Al-Isra’: 45-47)
(Of them there are some who (pretend to) listen to thee; but We have thrown veils on their hearts, so they understand it not, and deafness in their ears; if they saw every one of the Signs, not they will believe in them; insomuch that when they come to thee, they (but) dispute with thee; the unbelievers say: These are nothing but tales of the ancients.)
(Al-An`am: 25)
{Woe to each sinful dealer in Falsehoods. He hears the Signs of Allah rehearsed to him, yet is obstinate and lofty, as if he had not heard them: then announce to him a Penalty Grievous. And when he learns something of Our Signs, he takes them. in jest: for such there will be a Humiliating penalty.
(Al-Jathiyah: 7-9)
The Glorious Qur’an, therefore, regards such people as not hearing the Quran although they hear it. The Glorious Qur’an says,
(Ha Mim. A revelation from (Allah), Most Gracious, Most Merciful, a Book, whereof the verses are explained in detail; a Qur’an in Arabic, for people who understand, giving good news and admonition: yet most of them turn away, and so they hear nat. They say: Our hearts are under veils, (concealed) from that to which than dost invite us. And in our ears is a deafness, and between ns and thee is a screen: so do than (what than wilt); for us, we shall do (What we will!).
(Fussilat: 1-5)
lf such people hear the Qur’an, they will not understand it. By doing so, they will be like animals, which have no minds, or even worse. Describing such people, Allah, Most High, says,
(For the worst of beasts in the sight of Allah are the deaf and the dumb, those who understand not. if Allah had found in them any good, He would indeed have made them listen: (as it is), if He had made them listen, they would but have turned back and declined (Faith).
(Al-Anfal: 22-23)
The Glorious Qur’an refers to some people who used to listen to the Messenger of Allah (peace be upon him) and when they left him they asked knowledgeable people: what had he (the Prophet) said? The reason behind this was that those people, although they heard the sounds, were heedless and unaware of their meaning. The Glorious Qur’an says,
(And among them are men who listen to thee, but in the end, when they go out from thee, they say to those who have received knowledge, ‘What is it he said just then ?’ Such are men whose hearts Allah has sealed, and who fallow their own lusts.
(Muhammad: 16)
Arrogance, envy, adherence to vain desires, narrow-mindedness, and blind imitation, which are the characteristics of such people, hinder them from listening to and understanding the Glorious Qur’an. These traits nullify the roles of their minds, hearts, ears, and eyes. Allah, Most High, says,
(They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle, nay more misguided: for they are heedless (of warning).
(Al-A`raf: 179)
(And We had firmly established them in (prosperity and) power which We have not given to you (ye Quraysh!) And we had endowed them with (faculties of hearing, seeing, heart and intellect: but of no profit to them. were their (faculties of) hearing, sight, and heart and intellect, when they went on rejecting the Signs of Allah; and they were (completely) encircled by that which they used to mock at!)
(Al-Ahqaf: 26)
(As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe. Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur).
(Al-Baqarah: 6-7)
Such people hear with their ears, not with their hearts and minds. Depleting them, the Glorious Qur’an says,
(Nor be like those who say, ‘We hear,’ but listen not. For the worst of beasts in the sight of Allah are the deaf and the dumb, those who understand not. If Allah had found in them any good, He would indeed have made them listen: (as it is), if He had made them listen, they would but have turned back and declined (Faith).
(A1-Anfal: 21-23)
Some People Listen to the Qur’an and Alter its Meaning
The Glorious Qur’an refers to some people who listen to it and intentionally try to distort and alter its meaning. In this context, the Glorious Qur’an describes the Jews, saying,
(Can ye (O ye men of Faith) entertain the hope that they will believe in you? seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it. Behold! When they meet the men of Faith, they say: ‘We believe] but when they meet each other in private, they say: (Shall you tell them what Allah hath revealed to you, that they may engage you in argument about it before your Lord?’ – do ye not understand (their aim)? Know they not that Allah knoweth what they conceal and what they reveal?);
(Al-Baqarah: 75-77)
The true believers, on the contrary, listen to the Glorious Qur’an with their ears, minds, and hearts. The Glorious Qur’an describes them, saying,
(Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding.)
(Az-Zumar: 18)