What is meant by understanding the Qur’an?
The intention behind understanding the Qur’an here is not to delve deeply into everything mentioned in the books of tafsir (exegesis), but rather to grasp the correct understanding of the verses and their meanings so that the reader knows the purpose of what they are reading and what Allah intended with what was revealed to His servants. This should be done while bearing in mind the significant difference between the generation of the Companions and the Followers, who knew the Arabic language and thus understood the Qur’an and its meanings and purposes, and our contemporary generations, who have lost their connection to their language, making it difficult for them to understand their Lord’s Book.
The Qur’an was revealed in the Arabic language, which facilitated our understanding of it as Arabs; this is a great blessing that Allah has bestowed upon us. However, with every honor comes responsibility. Arabs will be held accountable twice... yes, twice! Once because the Qur’an was revealed to them, and another because it was revealed in their language: “And indeed, it is a remembrance for you and your people, and you [all] are going to be questioned” (Az-Zukhruf: 44). And what would an Indian or English Muslim do when reading the Qur’an in a language other than their own, without understanding a single word? Yet, perhaps their humility, the presence of their heart, and their tears may surpass those for whom the Qur’an was revealed in their tongue!
Here is a revealing question to test your connection with the Book of Allah: When a verse of Allah's Book stops you during your recitation and its meaning is unclear, do you turn to a tafsir book to understand it? Do you go through the effort of reaching out to your library and picking up a tafsir book to grasp the meaning of that verse?
The great Companion Jabir ibn Abdullah (may Allah be pleased with him) traveled for a whole month in search of one hadith related to retribution, while today, one of us may lie back on their bed with several tafsir books within reach, yet still be too lazy to pick them up and consult them!
Imam Abu Hamid Al-Ghazali likened a sinner who recites the Qur’an without acting upon it to someone who receives a letter from a king and reads it repeatedly every day, yet the king commanded him to build the kingdom, which he neglects, or even engages in destroying it while merely repeating the reading of the letter. If he had left the letter aside in the face of disobedience, it would have been less mocking. Indeed, a reader without understanding is like someone mocking and belittling the king's letter!
Here are 10 words, most of which are found in the 30th juz’ of the Qur’an, which most Muslims memorize in their childhood. Despite this, the vast majority do not know the meaning of many of its words, such as:
1. When reading Surah Al-Ikhlas: “Allah, (As-Samad) the Eternal Refuge” (Al-Ikhlas: 2), many do not know that "As-Samad" means the One to whom all needs are directed, who is independent of all, while everyone is in need of Him.
2. In Surah Al-Falaq: “And from the evil of (Ghasiq) darkness when it (WaQab) settles” (Al-Falaq: 3), they may not know that "Ghasiq" refers to the night, and "WaQab" means when its darkness enters and spreads.
3. In Surah Al-Ghashiyah: “And (Zarabi) carpets spread out” (Al-Ghashiyah: 16), they might think "Zarabi" is a foreign word, not knowing it refers to spread-out carpets.
4. In Surah Abasa: “And gardens of (Ghulba) dense shrubbery” (Abasa: 30), many do not realize that "Ghulba" refers to gardens with thick trees.
5. In Surah Al-Adiyat: “Indeed, mankind, to his Lord, is (Kanud) ungrateful” (Al-Adiyat: 6), they may not know that "Kanud" means ungrateful and one who counts calamities while forgetting blessings.
6. In Surah Al-Balad: “Or feeding on a day of (Masghaba) severe hunger” (Al-Balad: 14), they may not know that "Masghaba" means severe hunger, prompting them to seek out the orphan to feed them.
7. In Surah Al-Ma'un: “For that is the one who (Yadu) drives away the orphan” (Al-Ma'un: 2), many are unaware that "Yadu’" means to push away or to repel.
If this is what we find in one of the most memorized parts of the Qur’an among Muslims, what do you expect from the rest of the Qur’an? How many verses do we read today without knowing their meanings, and without bothering to look them up?
Sheikh Muhammad Al-Ghazali (may Allah have mercy on him) complained that the traditional schools (kuttabs) unintentionally harmed the Qur’an while intending to benefit it. They produced recorded recitations but not living beings. In his book Ma’a Al-Qur’an, he mentioned that this method of memorizing the words of the Qur’an without understanding its meanings led him to pass over many meanings without comprehending them, even in adulthood. Since he had memorized the words without the meanings, he often found himself reciting without understanding the meaning, and only when he began to reflect did he force himself to scrutinize every word he read.
He adds: The truth is, if we look at how the Companions (may Allah be pleased with them) read the Qur’an, we would see the correct methodology for interacting with the Qur’an. Despite being the most eloquent and knowledgeable in the language, they would stop at every verse to understand its meaning and ensure they comprehended it fully in order to act upon it.
Abdullah ibn Mas’ud (may Allah be pleased with him) said: “A man would learn ten verses, and he would not go beyond them until he knew their meanings and acted upon them.”
Knowing the reasons for revelation
Part of understanding the Qur’an fully is knowing the reasons for revelation, ensuring that one understands the verse in the context in which it was revealed and can apply it correctly in real life. Al-Wahidi said: “It is impossible to know the interpretation of a verse without understanding its story and the reason for its revelation.” Ibn Taymiyyah also said: “Knowing the reason for revelation helps in understanding the verse.”
Marwan ibn Al-Hakam was confused about the meaning of Allah’s saying: “And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do – never think them [to be] in safety from the punishment, and for them is a painful punishment.” (Al-Imran: 188). He said: " If every person who rejoices with what he has done, and loves to be praised for what he has not done, will be punished, then we will all be punished." Until Ibn Abbas explained to him that the verse was revealed about the People of the Book, who, when asked by the Prophet (peace be upon him) about something, concealed it and told him something else, pretending they had informed him of what he asked and sought praise for it. (Reported by Al-Bukhari and Muslim).
Here’s another example illustrating the importance of knowing the reason for revelation. Allah says: “So wherever you [might] turn, there is the Face of Allah” (Al-Baqarah: 115). If we were to follow the literal meaning, it would imply that facing the Qiblah is not obligatory in prayer, whether in travel or at home. However, this contradicts the consensus until the reason for its revelation is understood. It was revealed concerning voluntary prayers during travel or for those who prayed based on their own ijtihad (personal reasoning) and later realized their mistake. This was mentioned by Imam As-Suyuti in Al-Itqan.
A third example is Allah’s saying: “Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs Umrah – there is no blame upon him for walking between them” (Al-Baqarah: 158). The literal wording of the verse suggests that Sa’i (walking between Safa and Marwah) is not obligatory. Some held this view, but Aisha (may Allah be pleased with her) refuted this understanding, clarifying that the verse was revealed because the Companions were hesitant to perform Sa’i between Safa and Marwah, as it was a practice from the time of ignorance (Jahiliyyah), so the verse was revealed to remove their concerns.
The Struggle and Effort of the Exegetes
Scholars of the ummah have exerted tremendous efforts in their service to the Book of Allah. Among their contributions is their work in interpreting it, and they have documented the fruits of their labor in the pages of their books, presenting it to us as an easily accessible and wonderful outcome without requiring any effort or hardship on our part. All that is left for people like us is to turn the pages and let our eyes pass over the words to reach what they achieved through hard work, sweat, travel, and endurance.
Listen, for example, to the words of the exegete Mujahid ibn Jabr, who said: "I presented the Quran to Ibn Abbas three times from its opening to its closing, stopping at each verse and asking him about it." Reflect on this remarkable effort by Imam Mujahid to benefit from Ibn Abbas, who was praised by Ibn Mas'ud (may Allah be pleased with him) saying: "Indeed, Ibn Abbas is an excellent interpreter of the Quran!" If only we could learn from Mujahid to sit before the people of the Quran and in circles of interpretation to understand from the Book of Allah what has been hidden from us and to increase in understanding, thereby increasing in action.
In conclusion, regarding understanding, there is an extremely important warning: either read the interpretation of the verse from a reliable book of exegesis, or refrain from speaking about the Quran without knowledge. In the prophetic hadith: "Let him who interprets the Qur’an in the light of his opinion or without knowledge come to his abode in hell." This is why Abu Bakr al-Siddiq (may Allah be pleased with him) said: "Which land will shelter me and which sky will cover me if I say about the Book of Allah what I do not know?" Masruq warned against being driven by eloquence, fluency, or self-deception, or by gathering people around you to speak about the Quran without knowledge. He said, "Beware of interpretation, for it is a narration about Allah."
We dedicate this warning to those who speak about interpretation without knowledge. As for those who speak with knowledge, whether from a linguistic or legal perspective, they are rewarded, Allah willing, as long as they are sincere in their intentions.
Your Duty Towards Understanding the Book of Allah in Summary:
1- No Action Without Understanding: I must understand what I read so that I can act upon it.
2- Seek Immediate Clarification: If I encounter a verse whose meaning I do not understand, I will seek Allah's help to understand its meaning immediately or on the same day as much as possible.
3- Avoid Speaking Without Knowledge: I will not speak about the Quran based on my opinion unless it is a transmission from a scholar or a reliable book of exegesis.
4- Read with Interpretation: I will make sure to refer to a book of exegesis while reading the Quran to enhance my understanding of the Book of Allah, thereby enjoying its recitation more deeply.
5- Share My Understanding: I will strive to convey my understanding of the Quran to others in an appropriate manner, such as explaining the meaning of an obscure verse or the reason for its revelation, citing a reliable book of exegesis.
6- Prepare with Knowledge: If I am asked to give a reflection on a verse or surah from the Book of Allah, I will ensure that I speak with knowledge—either by conveying a correct meaning from its source or by reminding of a practical duty commanded by the verse.
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