Source: Kitab Al Fawa’id by Imam Ibn Al Qayyim.

Tadabbur, means pondering over the meaning of the verses of the Qur’an and contemplating them. Literally, it means to look into the consequence or the end result of the matters, e. g. if we did that what would happen to us.

It is not enough to learn the Qur’an and recite it profusely. But what is required from us is to understand the words and the meaning of the verses. To know the matter (or the case or what the verse says) and this can not be attained except by reading the Tafseer (the interpretation), by heart or heedful mind and not by ears and eyes.

It is also said that Tadabbur is comprehensive and deep thinking and consideration in order to reach to a guidance or indications.

For example, the word Rahmah (Mercy) indicates many things such as abundant knowledge, abundant provision (if Allah (Subhaanahu Wa Ta’aala) bestowed upon you abundant provision this indicates a mercy from Him), if your manners have been refined and perfected by the Qur’an, then this is a mercy from Allah, you heard a story and took the admonition then this is a mercy, and so on…

This is when you just think considerably in the word Rahmah (Mercy).

Accordingly, we say Tadabbur means the utmost understanding of the meaning of the words of Allah by reading the Tafseer, deep thinking and consideration over the meanings of the verse, accept its guidance fully and completely. Mould yourself according to its guidance. Take each passage of the revelation as addressed to you. Put yourself in the same state (similar situation) [i.e. ask yourself whether you have gone through a similar situation or not].

After that comes acting upon it, putting it into practice and that would be by developing an inner response to the Ayah (verse), and express it by praising Allah, seeking His forgiveness, etc..

The scholars included the acting upon the Qur’an with the Tadabbur because it is the end result or the consequence of the thinking and pondering over the verses.

The scholars also said: The Tadabbur can not be attained (or fulfilled) except by:

(1) Good and correct recitation of the Qur’an.

(2) Correct understanding of the meaning of the words and verses (using a translation if  necessary) and by using the Tafseer.

(3) Then last by acting upon it.

Undoubtedly, if you understand the meaning and the Tafseer, you will then reflect upon what you read because you will know what Allah wants from you.

Bear in mind that Tadabbur, pondering over the meanings of the verses of the Qur’an, is obligatory upon every Muslim reciting the Qur’an.

The Qur’an itself emphasizes that mere reading or reciting of it is insufficient. One needs to reflect upon what one reads, and then act upon it. Allah (Subhaanahu Wa Ta’aala) said in Surat Saad (38:29):

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُوا الْأَلْبَابِ

“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its verses, and that men of understanding may remember.”

Allah (Subhaanahu Wa Ta’aala) also said in Surat Muhammad (47:24):

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا

“Do they not think deeply in the Qur’an, or are their hearts locked up (from understanding)?”

If man turns away from the Qur’an, his heart will be hardened and become sick at the end he will not reach the guidance nor he will get a light in his heart and this is because he did not ponder over the meaning of the Qur’an.

Allah (Subhaanahu Wa Ta’aala) said in Surat an-Nisa’ (4:82):

أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفاً كَثِيراً

“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradictions.”

And in Surat al-Mu’minun (23:68), Allah (Subhaanahu Wa Ta’aala) said:

أفلم يدّبّروا القول

“Have they not pondered over the Word (of Allah i.e. what is sent down to the Prophet (Salla-Allaahu alaihi wa sallam)).”

Shaikh as-Sa’di (Rahimahullaah) said interpreting verse 82 of Surat an-Nisa’ as regard the statement of Allah ‘Do they not think deeply in the Qur’an’: “Allah orders us to ponder over the verses of His Book which means detitation over its meaning and thinking deeply in its meaning.

• Tadabbur of the Book of Allah is the key with which opens for the person all the knowledge that he is seeking. Tadabbur guides one to all the good and with which the faith will increase.

• Through Tadabbur one knows His Lord, His perfect Attributes (what He loves and what He hates).

• By Tadabbur one knows the way to Allah (Subhaanahu Wa Ta’aala) and the way to Paradise. He knows the qualities of the people of Paradise.

• Through Tadabbur one knows the way to Hell and the qualities of its people. Also one knows his own self and its characteristics.

• One knows the Halal and the Haram. As the person increases  in Meditation over the verses of the Qur’an, as his knowledge will increase and acting upon this knowledge.

Therefore, Allah (Subhaanahu Wa Ta’aala) commanded and encouraged us to make the Tadabbur. He (Subhaanahu Wa Ta’aala) informed us that the Tadabbur is the purpose behind revealing the Qur’an, and it is one of the conditions required for the recitation of the Qur’an. Accordingly the breasts will be opened and the hearts will be enlightened and it reaches with the slave to the degree of certainty.” [Tayseer al-Kareem]

The State of the Salaf with the Tadabbur of Qur’an:

Group of Salaf (predecessors) used to recite only one verse, pondering over its meaning and repeating it till morning:

It is a desirable Sunnah to repeat a verse with pondering its meaning.

Abu Dharr (Radia-Allaahu ‘anhu) reported that the Prophet (Salla-Allaahu alaihi wa sallam) established one night with prayer reciting and repeating one verse till morning, and this verse was:

إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

“If You Punish them, they are Your slaves, and if You forgive them, verily You are the All-Mighty, the All-Wise.” (Al-Ma’idah 5:118).

With it he bowed, with it he prostrated and with it he supplicated. So in the morning Abu Dharr (Radia-Allaahu ‘anhu) said to him: “O Messenger of Allah, you did not stop reciting this Ayah until it was morning; you bowed and prostrated with it, and you supplicated with it, whereas Allah has taught you the whole Qur’an; if one of us were to do this, we would be stern with him?” He (Salla-Allaahu alaihi wa sallam) said: “Indeed I asked my Lord, the Mighty and Sublime, for intercession for my Ummah: He granted me it, and it will be possible if Allah wills for whoever does not associate any partners with Allah.” [An-Nisai, Ibn Khuzaimah and Ahmed]

Abbad bin Hamza (the son of Abdullah bin az-Zubair) entered upon Asma (Radia-Allaahu ‘anha)and she was reciting:

فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ

“But Allah has been gracious to us, and has saved us from the Torment of the Fire.” (At-Tur 32:27)

She was repeating it and invoking Allah (Subhaanahu Wa Ta’aala), so I left her and went to the market and returned, and still she was reciting the same verse and invoking.” [Reported by Abu ’Ubaid and Ibn Abi Shaibah]

Similar story was reported about ’Aisha (Radia-Allaahu ‘anha)by Ahmed and al-Baihaqi, that when ’Aisha (Radia-Allaahu ‘anha) used to recite this verse and say:

اللهم مُنَّ علىّ وقني عذاب السموم

“O Allah! Bestow upon me Your Grace and save me from the Torment of Hell.”

• Ibn Mas’ud repeated the following verse:

رَّبِّ زِدْنِي عِلْماً

“O Lord, increase me in knowledge.” (Ta-Ha 114)

Sa’eid bin Jubair repeated the following verse:

وَاتَّقُواْ يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللّهِ

“And be afraid of a Day when you shall be brought back to Allah.” (Al-Baqarah 2:281)

A man said to Prophet Muhammad (Salla-Allaahu alaihi wa sallam):

“O Messenger of Allah, I have a neighbor who stands (in prayer) at night and does not recite anything except ‘Say He is Allah the One and Only (i.e. Surat al-Ikhlas, chapter112).’ [Repeating it,] [not adding anything else,] as if he considered it little.”

So the Prophet (Salla-Allaahu alaihi wa sallam) said: “By Him in whose Hands is my soul, it is worth a third of the Qur’an.” [Reported by Ahmed and al-Bukhari]

The Fruits that one will gain from the Tadabbur:

1-   Guidance

Through Tadabbur one can get the light with which he can distinguish between the right from wrong, the truth from falsehood, the guidance from astray, the lawful from the unlawful, etc..

2-   Tadabbur will give the person a strength in his heart, happiness and joy.

3-   Allah (Subhaanahu Wa Ta’aala) attributed the Qur’an with Barakah, a Blessed Book. Only the person who ponders over the meanings of the verses will get this Barakah, and also the one who learned the Qur’an and acted upon it will get this Barakah.

4-   If one reads the Qur’an with understanding the meaning of the verses and with heedful heart, this will clear all the doubts, whispers and the diseases of the heart and peace and rest will be put instead into one’s heart. Also one’s faith will increase, because Allah (Subhaanahu Wa Ta’aala) said in Surat al-Anfal (8:2):

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَاناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

“The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Qur’an) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone).”

5-   Another benefit that one can get from the Tadabbur is that the person will reach to the rank of certitude and knowledge that the Qur’an is the Word of Allah, because he will see that all the parts of the Qur’an affirm each other and agrees with each other. All the stories and news that are mentioned are repeated in many parts of the Qur’an, and all of them are confirming and agreeing with each other, there is no contradiction between them. Therefore, Allah (Subhaanahu Wa Ta’aala) said:

“Had it been from other than Allah, they would surely have found therein much contradictions.” (23:68)

When Ibn al-Qayyim (Rahimahullaah) pondered over the following verse (Al-Baqarah 2:216):

وَعَسَى أَن تَكْرَهُواْ شَيْئاً وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئاً وَهُوَ شَرٌّ لَّكُمْ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

“And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.”

he came up with seven benefits and wisdoms out of it:

(1) Whatever you dislike may bring forth good (or there is good in it) [for example, at work, they terminated your job. You should not be upset because may be Allah wants to assign a better job for you because Allah knows and you don’t know].

Also whatever you like may be bad for you, [for example: A young man was trying his best to get the scholarship in Egypt, and after struggling he got it, when he arrived there, he was killed by a train].

No one knows the end or the sequence of any matter except Allah.

Therefore, the slave of Allah should not feel very happy for something good happens to him, because he does not know what is the Fitnah (harm, trial) behind it. Also, one should not despair of the mercy of Allah, if he faced troubles or calamities, because good things may come out of it (or result from it).

You just ask Allah to bless the favor that He bestowed upon you and to grant you patience and mercy when you face any Fitnah (trial and test).

(2) If you believe that Allah knows best and you do not know, this requires from you complete submission and obedience to Allah’s commandments even though they were difficult for you in the beginning to act upon it [i.e. Hijab, polygamy] why? Because the end result of acting upon Allah’s Orders is nothing but good, happiness and joy, even if yourself had an aversion for it. Also, you had to know that there is nothing more harmful to a person than committing the prohibitions, which oneself desires and inclines to it, because of its evil consequence which includes nothing but sorrow, pain, afflictions and evil.

The wise person bears the little pain for the sake of attaining the great reward and abundant good (in the Hereafter). Also he abstains from the little enjoyment which will result evil and great pain.

(3) One of the secrets of this verse is that, when the person really believes that Allah (Subhaanahu Wa Ta’aala) knows best, it requires from him complete authorization, i.e. warrant to give full power and authorization to Allah in all one’s affairs. Because Allah (Subhaanahu Wa Ta’aala) is the One Who knows the consequence of all the matters, and one should be satisfied with what Allah will choose and decree for him.

(4) Accordingly, Allah (Subhaanahu Wa Ta’aala) will grant him the power, the resolution and patience, and will keep him away from evil that could happen to him due to his own choice (if he has chosen for himself) and Allah will show him the good end of His choice for him (the slave).

(5) Also Allah (Subhaanahu Wa Ta’aala) will relieve him from troubling thoughts when he (the person) wants to choose for himself. So he will empty his heart from plans, estimations, though whatever is decreed for him will happen.

(6) One should not suggest to his Lord a certain matter or choose for himself other than what Allah has chosen for him, and should not ask Allah what he has no knowledge of [especially in worldly matters. Such as, asking Allah to grant you a certain job in a certain place, or to ask Allah to make a certain person your husband]. One does not know, may be his destruction or a harm will touch him because of it, and he does not know.

Don’t choose for yourself or specify the good (which you think or see that it is good) to Allah (Subhaanahu Wa Ta’aala). Let Allah (Subhaanahu Wa Ta’aala) choose for you the good, ask Allah (Subhaanahu Wa Ta’aala) the good choice for you and make you pleased with what He (Allah (Subhaanahu Wa Ta’aala)) chooses for you, that is better for you.

(7) If the person is pleased with what Allah (Subhaanahu Wa Ta’aala) has decreed for him, then he will be written in al-Lawh al-Mafoudh (the preserved Tablet) as a grateful, praiseworthy, person, who will attain Allah’s Kindness and Compassion. And if the person is not pleased with Allah’s decree, he will be written as an ungrateful and dispraised person, who will not get Allah’s Mercy and Kindness.

Imagine, Ibn al-Qayyim (Rahimahullaah) when pondered over the meaning of this verse, he concluded all these actions of the heart:

a. إيمان وتصديق , belief in Allah’s Word, to believe that Allah knows and I don’t know.

b. Complete Tawheed , full authorization to Allah in all one’s affairs.

c. Submission to Allah (Subhaanahu Wa Ta’aala).

d. Tawakkul, Complete reliance and putting trust in Allah. Whatever Allah (Subhaanahu Wa Ta’aala) has decreed for you is the best.

e. Inaabah, to turn unto Allah in all our affairs and seek His Guidance for every matter.

f. Rida, to be pleased and satisfied with what Allah (Subhaanahu Wa Ta’aala) has chosen for you [of husband, children, job, nationality, country, place, house, etc.]

g. Hamd and Shukr, thanking Allah (Subhaanahu Wa Ta’aala) for the blessing that He has bestowed upon you.

h. invoke Allah (Subhaanahu Wa Ta’aala) to keep you firm when you face any misfortune or calamity, and to grant you also patience.

Eight acts of the heart, one can perform while sitting and pondering over this verse.

In this way, you have acted upon this verse. If you recited the Qur’an without Tadabbur, then you will be deprived from getting the fruit. The Qur’an should change our behavior and characters.