After understanding the importance, rulings, and reasons for not reflecting, we will discuss the things that help create contemplation. Here are some methods that can assist in fostering contemplation; whoever wants to satisfy his heart without considering these things will find his efforts difficult.
In this regard, Allama Zarkashi says: “He who does not have knowledge, understanding, piety, and contemplation does not achieve the pleasure of contemplation.” (Al-Burhan fi Ulum al-Quran, vol. 2, p. 171).
So, the aids that help in creating contemplation are:
First: Beautiful Recitation:
Allah Almighty has commanded reciting the Quran in a recitative manner and stated: (أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا) (“Muzammil 4”). “And increase it upon him and recite the Quran in a recitative manner.” The Prophet (peace and blessings of Allah be upon him) encouraged reciting the Quran beautifully and graciously, saying: “He is not of us who does not recite the Quran in a beautiful voice.” (Sahih Al-Bukhari, Hadith 7527). This means that the reciter should enhance his voice when reciting.
Ibn Kathir states: “A beautiful voice that leads to contemplation, understanding, humility, submission, and obedience to the Quran is among the desirable things according to the Sharia” (Faza’il Al-Quran, p. 195). Additionally, Allama Qurtubi says in his commentary: “Reciting the Quran with Tarteel is much better than reciting it quickly, for rapid recitation does not achieve meditation correctly” (Jami Al-Ahkam, 15/192).
Imam Nawawi (may Allah have mercy on him) also mentions: “Scholars say that reciting Tarteel is recommended for meditation, as this form is very close to the respect and dignity of the Quran, and it has a stronger effect on the heart” (Al-Tabiyah fi Adab al-Hamleh al-Quran, p. 46). Thus, the first aid for contemplation is beautiful recitation.
Second: Recitation at Night:
Reciting at night aids in reflecting on the Quran, its verses, advice, and lessons. Allah the Almighty says: (إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا) (“Muzammil 6”). “Indeed, the worship performed at night is more stable and more solid in terms of speech.” Hazrat Abdullah Ibn Abbas states: “The interpretation of the words of Allah the Almighty regarding understanding the Quran is easier at night, as daytime distractions create noise, while night provides greater mental stability and clarity, allowing for contemplation.” This is why Hazrat Gabriel (AS) came to the Prophet; the Holy Prophet (PBUH) used to recite the Quran during the nights of Ramadan.
Hafiz Ibn Hajar (RA) remarked about this practice of Hazrat Gabriel (PBUH) with the Holy Prophet (PBUH): “The meaning of recitation is to engage the mind and understand correctly. Night is more suitable for this because numerous religious and worldly concerns abound during the day” (Fath al-Bari, 9, p. 45). Thus, the second aid to contemplating the Quran is reciting the Quran at night.
Third: Silence During Recitation and Listening:
Allah Almighty commands His believing servants to be silent and listen while reciting the Quran so they may benefit from its wisdom and ponder upon it. Allah Almighty says: (وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ) [A’raf 204]. “And when the Qur’an is recited, then listen and be silent, so that you may receive mercy.” Imam Tabari, in his commentary on this verse in his book on Surah Al-A’raf, states: “Listen carefully to its verses and learn from its admonition. Be silent to understand the Quran and reflect on it. Do not be careless among it, lest your Lord have mercy on you through its admonition and consideration” (Tafsir al-Tabari, 204).
Therefore, absolute silence is required during recitation so that the listener can receive abundant goodness, knowledge, guidance, and insight into religion.
Fourth: Awareness of Endowment and Beginning:
It is advisable to consider what precedes and follows certain verses since some verses are interconnected. Sadly, many reciters neglect this principle of endowments and beginnings, failing to contemplate the relationships between words, which leads to a misunderstanding of the verses. Ignoring these connections can hinder proper comprehension of many verses.
Fifth: Understanding the Meanings of the Quran:
Ignorance of the meanings of the Quran results in a lack of contemplation and deprives the heart of the pleasure of recitation. Imam Tabari says: “I am astonished at the one who reads the Quran yet does not comprehend its meanings and interpretations; how can such a person enjoy reading it?” (Mu’jam al-Adbaa, vol. 5, p. 256). Thus, understanding the meanings and interpretations of the Quran is paramount for contemplation, and Imam Tabari’s words underscore this fact. Therefore, learning the meanings of the Quran is more important than merely learning the letters. Thus, the fifth aid is: understanding the meanings and interpretations of the Holy Quran.
Sixth: Pausing on the Meanings:
The reader should pause when reciting to ensure a proper understanding of the meanings, rather than diverting thoughts elsewhere. Pausing is crucial for grasping the intended meaning.
Seventh: Repeating Verses:
Repeating verses that resonate deeply with the heart is one of the most effective aids for contemplation. The repetition of verses aids comprehension and is among the best ways to pause on the meaning of the Quran.
Hazrat Abuzar (may Allah be pleased with him) reports: “The Messenger of Allah (may Allah’s prayers and peace be upon him) would stand until morning, repeating the verse: « إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ» “If you punish them, then they are Your servants, and if you forgive them, then You are the All-Mighty, the All-Wise” (Maida 118).
As Hazrat Abuzar (may Allah be pleased with him) describes, the Holy Prophet (may Allah bless him and grant him peace) used to repeat this verse while standing until morning: « إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ» Therefore, repeating the verses of the Quran is a significant aid in fostering contemplation. Ibn Qudamah states: “Contemplation is not achieved except by repeating the verse; thus, repeat it” (Mukhtasar Minhaj al-Qasiddin, p. 56).
So, these are seven aids that facilitate contemplation.
Other factors also assist in contemplation, such as having a holistic view of the Quran. The Quran encompasses all worldly and religious interests, and discussing it with others enhances contemplation; just as the Holy Prophet and Gabriel engaged in dialogue and repetition during Ramadan, conversational interaction is crucial for a Muslim’s understanding of the Quran. Living with the verses, acquiring knowledge of Quranic interpretation, and learning other aspects of the Quran, including the principles of interpretation, are all beneficial for deeper contemplation. Studying the subject of contemplation itself in other texts can also be valuable.
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