In a previous article, I shared my experience in engaging with the Qur’an and described three pillars. The first pillar is studying the Qur’an, and it has five parts. The previous article addressed the first two parts: recitation of the Qur’an; and reading a translation of the Qur’an. The three remaining parts — studying Qur’anic exegesis; learning Arabic, the language of Qur’an; and memorization — are covered in this article. Also, this article covers the second and third pillars: reflecting on the Qur’an; and attending a Qur’an study circle.
Pillar one, part three
Studying Qur’anic exegesis (tafseer)
Reading tafseer, or Quranic exegesis, is a crucial component in the study of Qur’an. If you have not yet completed reading the Qur’an in translation from cover to cover, I highly recommend making that a prerequisite to tafseer studies. Delving into tafseer texts is a journey that requires time and patience. Tafseer books are often divided into volumes, and the scholar’s style and background will play a significant role, more so than in translations.
Choosing which tafseer to study is not the focus of this article. It is a personal decision that requires time and effort and can be a valuable exercise in itself. The same principles for selecting a Qur’an translation, discussed in the previous article, can be applied to choosing a tafseer. In addition to reading a particular tafseer, listening to an audio tafseer series can be beneficial. However, audio series should not replace reading tafseer texts unless you engage with the lectures actively by taking notes and going through the series multiple times. As a good starting point, Tafsir Ibn Kathir can be used.
Ideally, just as with learning Qur’anic recitation, one should study tafseer under the guidance of a qualified scholar. This could involve studying the tafseer of the entire Qur’an with a teacher in person or, at a minimum, covering several surahs with them to understand how tafseer is approached. I suggest starting with the tafseer of smaller surahs, such as Surah al-Fatiha and those from the 30th Juz, along with the surahs you have memorized. Once you are comfortable with these, you can proceed to studying the tafseer of the Qur’an in its entirety.
A word of caution: It is important to be wary of the delusion of fully understanding the Qur’an while studying tafseer. This is the beginning of one’s journey, not the end. True learning comes with humility and continued study.
Pillar one, part four
Learning the Language of the Qur’an
For most people, learning Arabic will be an ongoing journey. The particular end-goal should be defined individually, but starting the journey is essential. As you read the Qur’an’s translation and learns recitation, the desire to understand the Arabic language will likely increase. Learning Arabic should begin alongside reading the Qur’an translation. It is recommended to read the translation verse by verse or passage by passage, and also focus on understanding it word by word. Using a text with a word-by-word translation or another resource for this purpose will help build your Qur’anic vocabulary. Quran.com is a good online resource for word-by-word translation
A useful approach is to learn each word in the surahs you have already memorized. For example, familiarize yourself with the words in Surah al-Fatiha and the last 10 surahs of the Qur’an, and then expand your vocabulary from there. As you build your vocabulary, you will notice the repetition of words throughout the Qur’an, which can provide insights into the meaning of verses and heighten your interest. Additionally, you will observe the formation of words and understand how similar sounding words have different meanings. An Arabic dictionary can be a valuable tool in this process. Online resources such as the dictionary on corpus.Quran.com can be particularly helpful.
Eventually, formal education in the Arabic language will be necessary. Some options may be available in your local area. In addition, there are many programs and workshops available online, each with a different methodology. Assess various options to find one that suits your needs, whether it focuses on spoken Arabic or understanding Qur’anic sentence structures. It is crucial to commit to a chosen program to gain proficiency in the language of the Qur’an.
Pillar one, part five
Memorization of the Qur’an
Memorizing the Qur’an is a significant tradition that has been upheld since it was first revealed. While memorizing the entire Qur’an is a worthy goal in itself, this discussion focuses on incorporating memorization into your study routine. Memorizing portions of the Qur’an can greatly aid in reflecting on its teachings.
Set realistic goals for memorization, whether it be over a month, a year, or another timeframe. Begin with verses or passages that resonate with you during recitation or when reading the translation. Even memorizing a single ayah or part of an ayah can be valuable if it deepens your reverence and understanding. If memorization feels overwhelming, seek advice from those who have memorized the Qur’an or are in the process. Establishing a buddy system so that each of you can recite memorized sections to the other can be very beneficial. This collaborative approach can enhance your memorization process and provide support along the way.
Pillar two: Reflection
Pillar two in the framework of engaging with the Qur’an is to reflect on the verses you are studying, reading, reciting, and memorizing. As one reads the Qur’an, they start to have questions and, hopefully, insights. Thinking about those questions and/or pondering the insights is all part of reflection. Thinking about what the ayah means and how it pertains to us in our personal lives — that is reflection. Examining yourself on the basis of what you read — that is reflection. Giving careful consideration to the ideas — that is reflection.
As we read the Qur’an, in Arabic or a translation, some words or phrases will catch our attention and as we try to understand them, the more they get fixed in our minds and we become fascinated as we strive to understand the breadth of the meaning. For example, a phrase that appears in the Qur’an a number of times is in the following verse:
“…Then when guidance comes to you from Me, whoever follows it, there will be no fear for them, nor will they grieve” (2:38).
I reflect on this verse in Baqarah and imagine the high spiritual state of those who transcend fear and grief. In this verse, Allah is telling us that those who follow His guidance will have no fear and will not grieve. I wonder if there are other verses that describe further those with no fear or grief. I look into it and find a number of other verses. For example, 2:277 describes these individuals as those who believe, do good deeds, establish worship, and pay zakat. Verse 10:62 describes them as friends of Allah. And verse 46:13 as those who say, “Our Lord is Allah” and then they remain steadfast. These verses (and there may be others) put forth a profound portrayal of such an individual: those who say “Our Lord is Allah”; they, thus believe and they follow Allah’s guidance — they do good deeds, establish worship, and pay zakat; they demonstrate through their belief and actions that they are friends of Allah; and they remain steadfast.
With a fuller grasp of such an individual, we can examine ourselves and our lives to see if we conform to those descriptions. We might decide that we could be more conscious and deliberate in doing good deeds on a daily basis, even if small. We might think about how much better the world would be if more individuals met that standard of excellence in submission to Allah. We might also think about the reality that reflection, itself, must involve not just the intellect but the heart as well, and then remember verse 47:24: “Do they not then reflect on the Qur’an? Or are there locks upon their hearts?” All of this — the intellectual probing of points, the musings, the questions, and the insights — all of this, the entire process, is reflection!
Pillar three: Attending a Qur’anic study circle
The third and last pillar of the framework for engaging with the Qur’an is to establish and/or attend a study circle. A weekly gathering where the participants discuss the ayahs or surah they have studied is a rich and beneficial experience. This is an opportunity to share your understanding and hear what others have learned and reflected on in their own study. This invigorating discussion is a very critical aspect of understanding and internalizing the Qur’an. Ideas, insights, and questions are discussed and, insha’Allah, each individual walks away from a session with greater understanding and appreciation of the Qur’an. A few key elements of the format and etiquette of the study circle are important:
Come to the study circle prepared.
The best use of the time spent in the study circle is by doing the “homework” before attending the session. If you are, for the first time, engaging with the ayaat being covered during the session, then you won’t get the most benefit from the discussion. At a minimum, come to the session having read the translation of the verse that is going to be covered. Ideally you should have read the verse, read the tafseer, and reflected on the meaning before the session.
The study circle is not the place for a lecture.
In studying the Qur’an, there is a place for listening to tafseer on audio or sitting in Qur’an tafseer class which I have touched upon in the Studying the Qur’anic Exegesis/Tafseer section above; but that is not the aim of the study circle. The objective is to involve all the participants in a back-and-forth discussion. There is a sharing of ideas and mutual gaining of knowledge. The session hopefully motivates and inspires each member to dig deeply into the guidance and wisdom of the Qur’an.
The study circle must not be a place for intellectual grandstanding or gymnastics.
During the study circle there will be dialogue, questions, and collective reflecting and pondering of points. The only aim is to better understand the divine guidance. No member should approach the experience with a self-centered motive such as wanting to appear in the eyes of the other members as knowledgeable or wise. Each member is a student of the Qur’an, and the approach must be humble and sincere.
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The above framework, with its three pillars, should not make study of the Qur’an seem like a daunting task. The purpose is to provide a framework and a method so that there is structure and clarity in one’s efforts to take the different aspects of engaging with the Qur’an and bring them together in a coherent way, for maximum benefit. As the saying goes “A journey of a thousand miles begins with one step.” Our journey to engage with the Qur’an starts with one ayah. The investment of reading and studying and reflecting on at least one ayah a day brings a reward that cannot be overestimated. “Read in the name your Lord…Read! And your Lord is the Most Generous” (96:1,3). Bismillah!
While reading the translation of the Qur’an, you can highlight or underline the verses that have special meaning to you. If you already have a mechanism in place for taking notes, then you can use that in some form while reading the translation of the Qur’an. If you do not. I suggest you institute one and begin by noting and writing down anything that catches your attention, anything you feel you need to further understand, and, most importantly, any word, verse, or principle that you have questions about. Once we have had a drink from this divine fount of wisdom, it will soon start showing its effects and one can explore other activities that can go along with reading a translation such as writing one’s reflections in a journal or taking notes to summarize each surah. These are not being covered here as this should come after one has already gone through the initial foundation of a complete reading of a translation.