Annals of the Faculty of Islamic Dawah in Cairo

Issue (32) 2019/2020 - Volume Two

An Analytical Study of the Reality of Contemplating (Tadabbur) the Holy Qur’an Across the Historical Path

Prof. Dr. Ruqaia Taha Al-Alwani
Faculty of Arts - University of Bahrain
[email protected]

Study Summary

This study examines the contemplation (Tadabbur) of the Holy Qur’an in terms of its concept and the distinction between it and related terms such as interpretation (Tafsir) and clarification (Bayan). The study also addresses the historical stages that contemplation passed through in the life of Muslim societies, from the era of Revelation to the late eras of imitation (Taqlid) and stagnation. The study concludes that the first virtuous eras witnessed the highest levels of contemplation of the Book of Allah the Almighty, as there was no separation between recitation, contemplation, and action, which was reflected in their behaviors and ethics. However, this began to decline in different time periods due to multiple factors. Among the most important reasons behind this are the weakening of the connection with the Arabic language, the pursuit of worldly life and reliance upon it, imitation, fanaticism, and other factors. The more one contemplates the Book of Allah Almighty, the better they manage their livelihood and life in lived reality across various aspects.

Keywords: Contemplation (Tadabbur), Historical Stages, Clarification (Bayan), and Interpretation (Tafsir).

Abstract

This study examined the contemplation of the Holy Qur'an in terms of concept and distinction between Tadbu `ur and other related terms such as Tafsier and Bayan. The study also examined the historical stages influenced the reality of contemplation in life of Muslim societies, starting from the era of Prophethood till the age of Taqleid (Imitation). The study concluded that the first stage during the life of Prophet, witnessed the highest levels of reflection on the Quran. However, this began to decline in different periods. Among the most important factors behind this are: the weak link with the Arabic language, involvement in temporary world (Duniya), fanaticism and other factors. The highest level of contemplation was achieved during the time of Prophet (PBUH).The more the individual is involved in contemplating of the Quran, the better life, he will enjoy in various aspects.

Key words: Contemplation of the Quran, Historical Context, Interpretation of the Quran and explanation.

In the name of Allah, the Most Gracious, the Most Merciful

Introduction

Praise be to Allah, Lord of the Worlds, and the [good] outcome is for the righteous, and there is no aggression except against the oppressors. We bear witness that there is no god but Allah alone, without partner, the Guardian of the righteous. We bear witness that our master and prophet Muhammad is His servant and messenger, the leader of the prophets and messengers, and the best of all Allah's creation. May Allah's peace and blessings be upon him, his family, his companions, and those who follow them in righteousness until the Day of Judgment. To proceed:

Contemplating the Holy Qur’an is one of the greatest purposes for the revelation of this Book, linked to the application of its verses in the reality of human life and its manifestation over all religion across different ages and times. The first generation, among whom the Holy Qur’an was revealed, received this task with conscious hearts; they preserved the Qur’an in their lives and behavior before they preserved it in their chests. The recitation of the Great Book was not separate from its contemplation and understanding, nor from acting upon its rulings and applying its manners and laws in reality and behavior.

However, certain historical circumstances (at the individual and collective levels) emerged in the life of Muslim societies, which collectively led to a change in the methods of dealing with the Holy Qur’an and the ability to combine recitation, contemplation, and application simultaneously. Among those factors are those that are intellectual and mental, some that are psychological, and some that are social, related to radical shifts in the conditions experienced by Muslim societies. Some factors fall within the doubts and falsehoods raised about the Qur’an, which many Muslims received with total submission without reviewing the basics of dealing with this Great Book or understanding its characteristics.

Hence, this study comes as an attempt to shed light on the historical stages that the contemplation of the Holy Qur’an has passed through in the lives of Muslims, from the era of Revelation to the late eras of imitation and stagnation, to uncover aspects of the historical factors affecting the relationship of Muslims with the contemplation of the Book of Allah. The importance of identifying these factors in correcting the reality of Muslims regarding the contemplation of the Book of Allah (Glorified and Exalted be He) is clear, as is benefiting from them in learning lessons, taking heed, and focusing on attaining the conditions that can contribute to fulfilling the obligation of contemplation in the lives of Muslims.

The study adopts the "Analytical-Deductive Method" to uncover the impact of historical and social circumstances on the contemplation of the Holy Qur’an in Muslim societies across historical eras from the era of Revelation to the end of the late eras of imitation and stagnation. This study is divided into two sections: the first is dedicated to the concept of contemplation and its clarification, and the second to the historical stages that contemplation passed through in the lives of Muslims and the factors influencing that.

Section One: The Concept of Contemplation and Related Terms

Contemplation (Tadabbur) of the Qur’anic verses and looking into the signs of Allah within oneself and the horizons is not merely a pure intellectual activity; rather, it is accompanied by emotional reaction and sentimental impact by the Great Qur’an. This drives the human being toward positive change in their life according to what the Qur’anic verses bring and call for. Thus, contemplation is different from reflection (Tafakkur) and is a more advanced, comprehensive, and deep degree than it.

Among the terms that have overlapped with the term Tadabbur is the term Bayan (Clarification). This necessitates the need to differentiate and distinguish between them, due to the resulting impact on tracing the path of contemplating the Book of Allah in Muslim societies (which is the subject of this study).

Linguistically, Bayan carries meanings revolving around connection, separation, appearance, disclosure, and clarity. Ibn Faris says: "A thing Bana when it became clear and disclosed. And Bayan is the disclosure of something."[^1]

In general technical terminology, Bayan developed and became famous in the sciences of Rhetoric (Balagha) and Principles of Jurisprudence (Usul al-Fiqh). Al-Tahanawi says in its definition: "Bayan is an expression for a matter related to defining and informing. Informing only occurs through evidence that produces knowledge. Thus, there are three matters here: informing, clarifying, and the evidence through which informing occurs or the knowledge resulting from the evidence."[^2]

Dr. Salama traced the term Bayan and its derivatives in the Qur’an and concluded that "most occurrences of Bayan as a verb are in the Medinan verses and surahs. This means that the Holy Qur’an dedicated a wide scope to presenting the concept in building the Islamic Ummah and preparing it for sacrifice and giving, and this does not happen once or end at a specific time, but is renewed as reality is renewed."[^3]

In fact, the occurrence of Bayan in Medinan surahs indicates its connection to application. One aspect of clarification and manifesting the meaning of Qur’anic texts is their application, which is among the highest and most precise levels of Bayan. The great Qur’anic texts become clear and manifest when they are transformed into application, action, and a way of life in the behaviors of creation.

Hence, the act of Bayan was attributed to Allah the Almighty or the Messenger (peace and blessings be upon him). His (PBUH) clarification for establishing prayer and all its related rulings came through his performance of the prayer—a performance in which he clearly demonstrated its pillars, obligations, conditions, and manners practically. He explicitly stated his clarification by saying: "Pray as you have seen me praying."[^4] His clarification of the verses of Hajj in the Almighty's saying: {And complete the Hajj and 'umrah for Allah} [Al-Baqarah: 196] was through his practical performance of the rituals of Hajj. He said to them in the hadith narrated by Jabir bin Abdullah (may Allah be pleased with them both): that the Prophet (PBUH) said: "Take your rituals from me."[^5]

It is no secret that one of the greatest means of Bayan is his (PBUH) action, deed, and fragrant biography, which is considered a practical interpretation of the verses of the Clear Book. Care for Bayan in the Qur’an is in the nature of guidance to the truth and directing creation to the obedience and worship of Allah, more so than what is understood as the Legislator's intent regarding rulings and evidences as used by the jurists, or the methods of conveying meaning as used by the rhetoricians.[^6]

From here, it is necessary to distinguish between Bayan and Tadabbur. Bayan is the (clarification of meanings and the intent of the text), which necessitates that the clarifier be the Legislator Himself; for this reason, the act of Bayan was attributed to the Prophet (PBUH).

Among the terms that also overlap with Tadabbur is Tafsir (Interpretation). The root "F-S-R" in the Arabic language indicates the meaning of clarification, disclosure, and clarity. Technically, Al-Zarqani defined it as: "A science in which the Holy Qur’an is researched in terms of its indication of Allah Almighty’s intent according to human capacity." They also defined the science of Tafsir as: "A science in which the states of the Mighty Book are researched; in terms of its revelation, its chain of narration, its delivery, its words, its meanings related to the words and those related to rulings." They defined Tafsir a third way as: "A science in which the method of pronouncing the words of the Qur’an, their meanings, their individual and structural rulings, and the meanings they carry when structured are researched, as well as other matters such as knowing abrogation, the reasons for revelation, and what clarifies the context, such as stories and parables."[^7]

The difference between Tadabbur and Tafsir is clear. Tadabbur is directed specifically to the legally responsible person (Mukallaf); it is a reminder and a lesson for everyone who reads the Qur’an. Allah Almighty said: {And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?} (Al-Qamar: 17). In Tadabbur, the heart benefits from what is in the Great Qur’an by applying the verses read to one's self, essence, reality, and life. Therefore, it is an individual obligation (Taklif 'Ayni) according to one's ability and capacity, so that every reader's benefit from it is realized.

As for Tafsir: (It is a science by which the intended meaning of the words of Allah Almighty is disclosed through its detailed methods in the science of interpretation, which were established by the experts of the field). Allah Almighty said: {And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those in authority among them, then the ones who [can] draw correct conclusions from it would have known it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few} (An-Nisa: 83). And He, the Sublime, said: {And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group to obtain understanding in the religion and warn their people when they return to them that they might be cautious} (At-Tawbah: 122).

The hadith mentioned here clarifies the differences between Tadabbur and Tafsir. Ubayd bin Umayr asked Aisha (may Allah be pleased with her), saying: "Tell us the most amazing thing you saw from the Messenger of Allah (PBUH)!" She remained silent, then said: "One night he (PBUH) said: 'O Aisha, leave me to worship my Lord tonight.' I said: 'By Allah, I love your proximity and I love what pleases you.' She said: 'So he stood and purified himself, then stood to pray.' She said: 'He continued weeping until he wet his lap.' She said: 'Then he wept and continued weeping until he wet his beard.' She said: 'Then he wept and continued weeping until he wet the ground.' Then Bilal came to announce the prayer. When he saw him weeping, he said: 'O Messenger of Allah! Why do you weep when Allah has forgiven your past and future sins?' He said: 'Should I not be a grateful servant? Tonight a verse was revealed to me; woe to him who reads it and does not reflect upon it! {Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord,