Tadabbur means deep contemplation of the Qur’an — looking beyond its words to grasp divine wisdom and guidance. In this article, we will discover its linguistic and legal meanings, difference from Tafseer, virtues, and the steps that help achieve true Tadabbur.

“Tadabbur” is derived from (the verb) “Tadabbara,” which denotes the end of something or what’s behind it (or comes after it). Dubr of anything is the end of it. Allaah (Ta’ala) says in Surat Qaaf (50:40): ” وَأَدْبَارَ السُّجُودِ” – i.e., after the prayers.

Shar’ee (Legal) Meaning

Scholars have defined Tadabbur in different ways:
1) Az-Zamakhshari (Rahimahullaah) said: “Pondering over the meanings of the Qur’an and gaining insight from it.” [Tafseer Al-Kashshaf (1/546)] 2) Al-Qurtubi (Rahimahullaah) said: “It is reflecting upon the Qur’an and its meanings.” [Al-Jami’ li Ahkam Al-Qur’an (5/290)] 3) Ibnul-Qayyim (Rahimahullaah) said: “It is looking into the meaning of the Qur’an with full attention and focusing the mind on understanding and comprehending it.” [Madaarij As-Salikeen (1/451)] 4) Shaikh As-Sa’di (Rahimahullaah) said: “It is contemplating upon its meanings and thinking with consideration about (or studying) its principles and consequences, along with whatever helps to achieve that aim.” [Tafseer As-Sa’di, p. 193] 5) Shaikh Khalid Al-Sabt (Hafidhahullaah) said: “Looking beyond the words to grasp the meanings, lessons, and objectives that yield beneficial knowledge and righteous deeds.” [Al-Khulasa fi Tadabburil-Qur’an Al-Karim, p. 13]

There is no significant difference between these definitions. “Tadabbur must have two essential pillars for it to be distinguished:

(1) The Theoretical Pillar:
It involves pausing at the verses and contemplating upon them. This pillar includes interpretation i.e., deducing meanings, pondering, and reflection.

(2) The Practical Pillar:
It involves interacting with the verses, seeking benefit (from them), and implementing them. This pillar also includes receiving admonitions, exhortation, and remembrance.” [Mabaadi’ Tadabburil-Qur’an Al-Karim, p. 19]

The Difference between Tafseer (Interpretation) and Tadabbur (Contemplation)

Tafseer means the explanation of the meanings of the Qur’an, whereas Tadabbur is the contemplation after the Tafseer i.e., contemplating its meanings and reflecting upon them. For example:

Allaah (Ta’ala) says in Surat Al-Qasas (28:27):

قَالَ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ
“He said: ‘I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years, but if you complete ten years, it will be (a favor) from you. But I intend not to place you under a difficulty. If Allaah Wills, you will find me one of the righteous.'”

Tafseer of this verse makes clear what a citizen of Madyan said to Musa [Moses (‘Alayhis-salaam)]: “I want to marry one of my daughters to you, and in exchange, you work for me for eight years. If you complete ten years, it will be even better. I do not want to burden you with work, and you will find me to be righteous, In shaa Allaah (if Allaah wills).

Tadabbur upon this verse makes us aware of its benefits, some of them being:
1. It shows the importance of taking advantage of opportunities like the citizen of Madyan did with Musa (‘Alayhis-salaam); he grasped the opportunity of being a trustworthy man.
2. It is not permissible to marry two sisters (at the same time i.e., in the same wedlock); this was legislated in the religions before us, and our religion supports this.
3. A Dowry can be in the form of benefits/services.
4. It proves the existence of Hajj in the previous Sharee’ahs.
5. It avoids burdening the workers.

Additionally, other benefits can be extracted from the verse as a result of reflecting upon it and pondering over its meanings. [Mabaadi’ Tadabburil-Qur’an Al-Karim, pgs. 21-22]

Virtue of Tadabbur and Its Significance

1. Acting upon the Command of Allaah in His saying, “Do they not (Yatadabbaroon) think deeply in the Qur’an?” [Surat Muhammad (47:24)] Tadabbur is thus, among the most sublime deeds and most superior acts of worship. [Mabaadi’ Tadabburil-Qur’an Al-Karim, p. 46, and Al-Khulasah fi Tadabburil-Qur’an Al-Karim, p. 21]

2. Tadabbur is part of ‘learning the Qur’an’ that is referred to in the saying of the Prophet (Salla-Allaahu ‘alayhi wa sallam), “The best among you, is the one who learns the Qur’an and teaches it (to others).” [Reported by Al-Bukhaari, Kitab Fadha’ilul-Qur’an, Chapter: Khayrukum man Ta’allam Al-Qur’an wa ‘Allamahu (5027)]

3. Tadabbur is a remedy for the diseases of the heart. Ibraheem al-Khawwas said: “Remedy for the heart lies in five things: Reciting the Qur’an with Tadabbur, emptying the stomach, standing in night prayers, invoking/praying at dawn, and staying in the company of the righteous.” [At-Tibyan fi Aadaab Hamalatil-Qur’an, p. 67]

4. It is the way of acting in accordance with the Qur’an.
While explaining the verse, “(they) recite it as it should be recited” [Surat Al-Baqarah (2:121)], Ibn Mas’ud (Radia-Allaahu ‘anhu) commented, “By the One, in Whose Hands is my soul, ‘as it should be recited’ means to make lawful that which the Qur’an makes Halaal (lawful), and to prohibit that which the Qur’an makes Haraam (forbidden).” [Tafseer At-Tabari (2/567)]

5. Tadabbur (contemplation) is a way of extracting beliefs and rulings.
Ibn Taymiyah (Rahimahullaah) said: “When one contemplates upon the Qur’an and what comes before a verse and what comes after it, and if one understands the intended meanings of the Qur’an, then the objectives (of the Qur’an) become clear to him, and he will recognize the guidance and the message, (and with it) he will distinguish what’s right from deviation and distortions.” [Majmoo’ Al-Fatawa (15/94)]

6. Contemplating upon the Qur’an makes a person stop at the comprehensive goodness as well as the places of evil.
Ibnul-Qayyim (Rahimahullaah) said: “There is nothing more beneficial for the slave in his worldly life and in the Hereafter, and closer to his salvation than pondering over the Qur’an, increasing in reflection upon it, and concentrating one’s thoughts on the meanings of its verses. This unveils the landmarks of good and evil for him in all aspects; their paths, their causes, their objectives, and their outcomes, as well as the ultimate fate of their people.” [Madaarij As-Salikeen (1/451)]

7. Tadabbur acquaints the slave with his Lord, the Straight Path, and his enemy, the accursed Shaytaan. [Madaarij As-Salikeen (1/452)]

Factors that facilitate Tadabbur

1. Presence of the Heart
It means that the heart should be awake and attentive, neither absent-minded nor heedless. In this way, the heart will attain comprehension of the verse, its understanding, and its aspects of jurisprudence. It will contemplate it, reflect on its meanings, and apply them to one’s state and conduct.  Ibnul-Qayyim gives proof of this by the saying of Allaah in Surat Qaaf (50:37):

أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ
“or gives ear while he is heedful.”

Ibn Al-Qayyim (Rahimahullaah) said: “Reflect upon the treasures of knowledge that lie behind these words, how contemplation opens the gates of knowledge and guidance for the slave. And consider how the door of knowledge is closed upon him when he neglects it and doesn’t pay attention to it. Indeed, Allaah, Glorified be He, has commanded His slaves to ponder over His recited, heard, and witnessed verses (and signs) as a reminder for one who possesses a heart. That is because he, whose heart is not aware/conscious of Allaah will not benefit from any verse that passes by him, even if all the verses were to pass by him. However, the owner of a heedful heart will not get benefit except with two matters: one is to attend and witness what is said to him. If he will be absent-minded and traveling away with his wishes, lusts, and imaginations, then he will not benefit unless he hears and listens attentively to what he is admonished with and guided to.” [Al-Fawaid by Ibnul-Qayyim, p. 3]

2. Understanding the Meaning of the Verses
Tadabbur is impossible without understanding its meaning (as said by Ibn Taymiyah in Majmoo’ Al-Fatawa). This is because Tadabbur is a branch of the understanding of the meaning and understanding of the Qur’an as Ibn Jareer At-Tabari (Rahimahullaah) explained: “It is impossible to say to someone who does not understand or comprehend its interpretation, ‘Consider what is beyond your understanding and knowledge from the spoken and written word – only because of the command that you should understand and comprehend, then reflect upon it.’ It is impossible for them to undertake reflection while they remain ignorant of the true language of the Arabs and cannot comprehend it.” [Tafseer At-Tabari 1/77] Based on this, Tadabbur varies according to the various understandings of the people regarding a verse. Those who have a basic understanding will differ from those who have delved into the depths of the sciences of the language and the secrets of the Qur’anic expressions. In summary, Tadabbur is a branch stemming from understanding the meaning, and it cannot exist without it.

3. Soundness of the Thinking Process
Tadabbur is based on contemplation and thinking about the verses. So if the thinking is sound and correct and based on correct understanding, then the Tadabbur based on it, will also be sound. Those who claim that the Qur’an doesn’t correspond to contemporary times, or it is relevant only to a past era, or if they are people of desires like the Qadariyya, Khawaarij, Murji’a, Mu’tazila, Rafidah, and deviant methodologies, then their Tadabbur will be incorrect because it is based on a wrong thinking process. People of desires tend to make Istadlal with (i.e., take as evidence) some verses while ignoring other verses, or they make Ta’weel (misinterpretation) of verses that don’t align with their desires.

4. Tathweer of the Qur’an:  تثويرالقرآن
This term was mentioned by Ibn Mas’ud (Radia-Allaahu ‘anhu) when he said, “Whoever desires knowledge, let him ‘Yuthawwir’ the Qur’an, for indeed it contains the knowledge of the early and the later generations.” [Reported by At-Tabarani in Al-Kabeer (9/146), and ‘Abdullaah ibn Ahmad in the Zawaid of Az-Zuhd (no. 854)] This means raising questions that aid in understanding and Tadabbur of the Qur’an and then attempting to find answers to those questions. Next, they should check their findings with the words of the people of knowledge or ask them questions to enhance one’s insight/understanding.

However, the one who contemplates should avoid sharing his conclusions until he has a firm grasp on the manner of correct Tadabbur. Among the questions that a person should ask the most during his Tadabbur is: What is the wisdom behind (such and such)?

For example, in Surat Al-Fatihah:
(One should ask) What is the wisdom behind beginning with Allaah’s Praise?
What is the wisdom behind mentioning Ar-Rahman before Ar-Raheem?
What is the wisdom behind mentioning the Day of Judgment?
What is the wisdom behind mentioning worship and seeking help?
What is the wisdom behind mentioning worship before seeking help?
…and similar questions that stimulate the mind towards Tadabbur.

The intention is not to restrict oneself to ask about the wisdoms, but rather to mention the type of questions that stimulate the mind for Tadabbur.

5. Interaction with the Verses
It is affirmed that when the Prophet (Salla-Allaahu ‘alayhi wa sallam) recited verses that mentioned the Glory of Allaah, he (Salla-Allaahu ‘alayhi wa sallam) would glorify Allaah (by saying ‘Subhaan-Allaah’), and when he (Salla-Allaahu ‘alayhi wa sallam) recited verses which spoke about invoking (Allaah), he (Salla-Allaahu ‘alayhi wa sallam) would invoke Him, and when he (Salla-Allaahu ‘alayhi wa sallam) recited verses about seeking refuge (in Allaah), he (Salla-Allaahu ‘alayhi wa sallam) would seek refuge.” [Reported by Muslim no. 772]

When this interaction is held in a suitable place and accompanied by an audible recitation, a good voice, and Tarteel, then repetition of certain verses, or (simply) attentive and careful listening almost ensures Tadabbur and one will not be mistaken in his Tadabbur. [Mabaadi’ Tadabburil-Qur’an Al-Karim, p. 80]

6. Removal of Hindrances
The scholars unanimously agree that Tadabbur requires the removal of hindrances, including:

a) Sins: Persistence in sinful behavior prevents one from benefiting from the recited Qur’anic verses. It does not mean that a sinner should not or cannot contemplate, because Tadabbur is enjoined upon everyone, especially since Tadabbur serves as a remedy and healing for the ailments of desires and doubts, as Allaah (Ta’ala) says in Surat Al-Israa’ (17:82):

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ
“And We send down from the Qur’an that which is a healing.”

Based on this, whenever a person is repentant and turning to their Lord, seeking forgiveness for their sins, his Tadabbur of the Qur’an becomes sounder and effective. [Al-Burhan fi Uloomil-Qur’an (2/180)]

b) Distraction of the Heart and Wandering of the Mind
Tadabbur cannot be achieved except with a present heart and an attentive mind – for, whenever the heart is preoccupied, and the mind is distracted, it is impossible for a human to engage in Tadabbur. Therefore, a person who engages in Tadabbur must gather his mental faculties and focus his heart on what he hears or reads from the verses of the Qur’an to reflect upon them.

As Wahb ibn Munabbih (Rahimahullaah) said: “From the manners of listening is the stillness of the limbs and lowering of the gaze, attentiveness with the hearing, presence of the mind/intellect, and the determination to act. This is the kind of listening that Allaah Loves; it is that the slave restricts his limbs from movement, and does not occupy them, he focuses with his heart upon what he hears, and he lowers his gaze so as to not divert his heart with what he may see. He confines his thoughts (to what he is listening to) so as to not let his mind be occupied with anything other than what he is hearing, and he resolves to understand, so he acts upon what he understands.” [Al-Jami’ li-Ahkam Al-Qur’an (11/176)]

We notice in the words of Wahb, that al-Mutadabbir (the one who does Tadabbur) strives against himself to keep his heart present and undistracted, and he focuses his mental faculties on what he hears or reads from the Words of Allaah. [Tadabbarul-Qur’an by As-Senaidi, p. 45]

c) Weak Language
The Qur’an is in Arabic, as Allaah, the Most High says in Surat Ta-Ha (20:113):

وَكَذَٰلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا
“And thus, We have sent it down as a Qur’an in Arabic.”

So there is no way to understand its meanings and make Tadabbur in it except by understanding the Arabic language, as Ibn Taymiyah (Rahimahullaah) said, “Understanding the Book and the Sunnah is an obligation, and it cannot be understood except by understanding the Arabic language, and when there is a matter regarding an obligation that cannot be fulfilled, then that matter itself becomes obligatory.” [Iqtidaa’ As-Siraat Al-Mustaqeem (1/207)] Whoever is weak in the Arabic language and its grammar, then this weakness will hinder him from having complete and proper Tadabbur.

Misconceptions about Tadabbur

There are some misconceptions regarding Tadabbur, and although these fall under the previously mentioned obstacles, they are mentioned here due to their significance. One of these misconceptions is:

a) Linking Tadabbur with Crying
It is affirmed that the Prophet (Salla-Allaahu ‘alayhi wa sallam) cried during recitation of the Qur’an when Ibn Mas’ud (Radia-Allaahu ‘anhu) recited the verse,

فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا
“How (will it be) then, when We bring from each nation a witness and We  bring you [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] as a witness against these people?” [Surat An-Nisaa’ (4:41)]

Ibn Mas’ud (Radia-Allaahu ‘anhu) narrated: “I turned towards the Prophet, and tears were flowing from his eyes.” [Agreed upon. Reported by Al-Bukhaari, no. 5050 and Muslim no. 139] The Salaf also used to cry when reciting the Qur’an, and they would evoke weeping.
The misconception here lies in assuming a direct link between Tadabbur and crying, as if Tadabbur cannot occur without crying – whereas, in reality, these two are separate. Tadabbur is a mental and heartfelt process of reflecting upon the verses, and crying is an outcome of that reflection. Crying out of fear of Allaah when reciting His Book is one of the most sublime good deeds, and the predecessors did indeed cry and shed tears while reciting the Qur’an. But it is wrong to connect the two in such a way that someone who doesn’t naturally cry, then becomes a hindrance from Tadabbur for him.

b) Tadabbur is Difficult and Complicated
Some people believe that Tadabbur is a complex process and can only be undertaken by experts in Tafseer and those who are grounded firmly in knowledge. However, we find that Allaah has instructed all Muslims to make Tadabbur in the Qur’an, each according to his ability, capacity, and resources.

Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) stated: “The Qur’an was revealed in four aspects: an aspect that the Arabs understand due to their language, an aspect that no one is excused for not knowing, an aspect that only scholars know, and an aspect that only Allaah knows.” [Tafseer At-Tabari (1/75)]

The aspect of the Qur’an that is understood by the Arabs and the aspect that no one is excused for not knowing both indicate that in general, Tadabbur is within the reach of everyone, and people vary in the depth and scope of their Tadabbur in accordance with the differences in the tools available to them.

c) Linking Tadabbur to Strength of Faith only
One of Shaytaan’s deceptions for the Mutadabbir is to link the Tadabbur to the strength of Eeman (faith). Subsequently, it occurs in the mind of some individuals, that those who are marred with sins and mistakes cannot engage in Tadabbur upon the Words of Allaah.
However, after contemplating upon the Qur’anic verses that emphasize Tadabbur, it becomes evident that Allaah has addressed disbelievers and hypocrites for Tadabbur.

He says about the Kuffar:

  أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا
“Do they not then consider the Qur’an carefully? Had it been from other than Allaah, they would surely have found therein much contradictions.” [Surat An-Nisaa’ (4:82)]

And He says about the hypocrites:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا
“Do they not then think deeply in the Qur’an, or are their hearts locked up (from understanding it)?”[Surat Muhammad (47:24)]

When we recognize that Tadabbur is a beneficial remedy for sins and transgressions – because it erases its stains and instills the fear of Allaah in the heart of the believer – we realize the need of all mankind for Tadabbur.

Undoubtedly, the strength of faith, the vitality of the heart, consistent remembrance of Allaah, and seeking forgiveness from Him all have an impact on the effectiveness of Tadabbur and the heart’s benefiting from it. However, it is important to warn against Shaytaan’s trick to discourage an individual from Tadabbur if he is a sinner. A believer heals himself with repentance and striving, and Allaah is His Protector and Supporter.

d) Restricting Tadabbur to individual prayer or solitary reading
Allaah has commanded contemplation without restriction (of place or situation),

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ
“(This is) a Book (the Qur’an) which We have sent down to you full of blessings that they may ponder over its verses.” [Surat Saad (38:29)]

The Prophet (Salla-Allaahu ‘alayhi wa sallam) practiced Tadabbur during his prayers and in private moments, as well as in the company of his family and Companions.

It is wrong to restrict Tadabbur to individual prayer or solitary Qur’anic recitation while the Sunnah teaches us that Tadabbur can also be facilitated through group study, as the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “No people get together in a house of the houses of Allaah (i.e., a mosque), reciting the Book of Allaah, and learning it together among themselves, but tranquility (Sakinah) comes down to them, (Divine) mercy covers them (from above), and the Angels surround them, and Allaah makes a mention of them among those who are with Him.” [Reported by Muslim no. 2699]

This virtue is not limited to just mosques; it includes gatherings in Qur’an Memorization Centers, online audio rooms, and smartphone applications. [Mabaadi’ Tadabburil-Qur’an Al-Karim, p. 75]

e) Believing that the Qur’an should not be read except with Tadabbur
Scholars have elaborated different approaches to reading the Qur’an and the superiority of each. An-Nawawi (Rahimahullaah) mentioned that this varies among individuals. “For those who are naturally inclined to deep thought and insights, they should focus on what allows them to fully understand what they are reading. Those who are engaged in disseminating knowledge or other religious duties and public interests should limit their Tadabbur to an extent that does not compromise their responsibilities. If one does not fall into these categories, they should increase (their Tadabbur) as much as possible without falling into boredom and heedlessness.” [At-Tibyan fi Aadaab Hamalatil-Qur’an, p. 21]

The Salaf excelled in diversifying their Qur’anic readings i.e., (sometimes) they read the Qur’an for Tadabbur, and (at other times) they read the Qur’an for the sake of achieving rewards. Some of the Salaf would complete reciting the entire Qur’an in a day, and during Ramadan, they would complete a recitation daily while (also) dedicating some ten years solely to complete one Qur’an with Tadabbur, reflection, and pondering. [Hilyatul-Awliyaa’ (10/302)]

It is a mistake to restrict Qur’anic recitation solely to Tadabbur because, in this case, if one doesn’t find the energy and strength (for contemplation), he might abandon reading the Qur’an because he thinks that recitation is linked to Tadabbur. This understanding is deficient. A believer always strives to be in a state of contemplation– but if he is incapable of doing so due to varying personal conditions, he should not miss the reward of Qur’anic reading, even if he is not contemplating during the recitation.

Source:

Qawaa’id Tadabbur Al-Qur’an, by Dr. Shaikh Aqeel ibn Salim Ash-Shimmeri (Associate Professor of Qur’an and its Sciences – Tarbiyah College in Az-Zilfi)