The reasons for not contemplating the Quran vary according to the different situations of people; multiple reasons may exist within a single individual. Despite the multitude of factors that may hinder contemplation, we will briefly mention a few:
First: Committing sins and persisting in them is one of the greatest obstacles that stand between a servant and contemplation of the Quran, as well as understanding it. Therefore, anyone wishing to reflect on the Quran must turn to Allah and avoid sins and what Allah and His Messenger have forbidden. Just as diseases can affect the body, sins also impact the heart. A sick person nourishes themselves with wholesome foods; likewise, a wise heart should be nourished by pondering the Quran. Thus, persistence in sin greatly hampers one’s ability to reflect on the Quran, understand it, and benefit from its wisdom and rulings. The explanation of the heart will not be achieved, as Allah Almighty says: سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ “And I will turn away from My verses those who are arrogant and transgressing on earth without right.” (Al-A’raf 146)
Allama Ibn Qudamah states: “The reciter of the Quran must be free from the causes that prevent understanding, such as insisting on sin, possessing arrogance, and obeying the desires of the soul; for these cause the heart to become dusty and dark. Desires are like dust, while the meanings of the Quran are like an image seen in a mirror; thus, the effort to eliminate desires is akin to wiping dust from a mirror.” (Minhaj al-Qasideen, p. 56)
Among the greatest impediments to contemplation of the Quran are insisting on sin, attachment to desires, and the establishment of innovations in the heart. Allama Zarkashi, in his commentary on Al-Burhan fi Ulum Al-Quran, states: “The true understanding of the meanings and secrets of the Quran is unattainable for anyone who harbors innovation, arrogance, lust, love of the world, or insists on sin and lacks true faith in their heart.”
Second: A busy heart. A heart preoccupied with matters unrelated to the Quran is neither influenced nor reflective. Negligence can prevent one from busying themselves with the Quran. So, how can mindfulness be attained? A heart distracted by external matters cannot achieve awareness. Allama Ibn Qayyim highlights this in his book Madarij al-Salakiin, stating: “People are of three types when listening to the Quran: one with a dead heart; one whose heart is alive but busy and unaware, who will receive no advice; and one whose heart is alive and ready, who benefits from hearing and listens during recitation and is not distracted by anything. This person can use the Quran’s verses effectively, due to the presence of their heart.” (Madarij al-Salakiin, Vol. 1, p. 442)
Thus, the presence and awareness of the heart are necessary conditions for benefiting from, taking note of, and contemplating the verses of the Quran.
Third: Lack of knowledge of the Arabic language. Allah Almighty chose to reveal the Quran in the Arabic language because it is the most eloquent, clear, and expressive of meanings. Consequently, if a reciter does not possess knowledge of Arabic, they cannot comprehend its methods and principles, let alone contemplate it. Allah Almighty says: إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ (“We have revealed the Quran in the Arabic language so that you may think and gain understanding.”) (Yusuf 2)
Therefore, knowledge of Arabic is crucial for contemplation on the Quran. Scholars, particularly Allama Ibn Taymiyyah, state: “Learning and teaching Arabic is an obligation of sufficient knowledge, and the righteous predecessors used to discipline their children in Arabic.” (Majmou Al-Fatawa, Vol. 32, p. 252)
Imam Malik is reported to have said: “If I encounter a person interpreting the Quran without knowledge of Arabic, I will punish him as a lesson.” (Narrated by Al-Bayhaqi in Sha’b Al-Iman, No. 2287) Many scholars, including Allama Suyuti in the second volume of his book Al-Itqan fi Ulum Al-Quran, emphasize that the primary purpose of learning Arabic is to understand the Word of Allah and the Messenger of Allah (peace and blessings be upon him).
Fourth: Intentional and deliberate avoidance of contemplation. Some abandon contemplating the Quran, mistakenly believing that such reflection should only be the work of scholars and commentators, leading them to be content with mere recitation. This mindset is a deception of Satan, who seeks to deprive people of the benefits of contemplating the verses. Ibn Hubairah states: “Among the tricks of Satan is to incite hatred towards pondering the Quran because Satan knows that guidance lies in contemplation.” This deception can lead to an unfounded fear of misattributing something to Allah without knowledge.
Allama Ibn Qayyim objected to this attitude, arguing: “Whoever claims, ‘There are interpretations of the Quran we do not understand, therefore we should not reflect on them, but rather recite with the intention of seeking reward,’ fails to truly engage with the Quran.” (Al-Tabîyân fi ‘Aqsâl al-Qur’an, p. 144)
Abandoning the study of tafsir (interpretation) and being unaware of the reasons for the revelation of verses and other Quranic sciences impede true understanding. Those who lack this knowledge can easily misinterpret verses, leading to erroneous reasoning and actions. Therefore, neglecting the study of tafsir is another barrier to contemplation.
Fifth: Excessive focus on recitation. Some individuals are so preoccupied with recitation that they neglect contemplation. While verses and hadiths encourage recitation, the emphasis on contemplation in these texts is considerably stronger. Therefore, excessive recitation that precludes contemplation is not desirable—rather, it is one of the tricks of Satan.
Allama Ibn al-Jawziyyah remarks in his book Talbis Iblis: “The abundance of recitation obscures the understanding of the Quran; those who rush through recitation often fail to grasp its meanings, lacking reflection and stability in their recitation.” (Talbis Iblis, p. 175)
Imam al-Nawawi also emphasizes this in his book Al-Azkar, noting: “It is desirable for the reciter of the Quran to maintain a state of humility, submission, and contemplation. This state leads to the expansion of the heart and the illumination of the soul; hence, while recitation is commendable, it should not come at the expense of contemplation.” (Al-Azkar, Vol. 1, p. 87)
Thus, one of the significant reasons for failing to contemplate is excessive recitation, which can hinder genuine reflection.
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