Polishing the Mirror of the Heart

The Qur’an is an infinite mercy granted by Allah, the Exalted, to the nation of the Seal of the Prophets, Muhammad ﷺ. It is far more than a book to be read; it is the eternal and uncreated speech of the All-Knowing. It distinguishes truth from falsehood, is described as the Rope of Allah extended from the heavens to the earth, and illuminates the path toward goodness and guidance. Its greatness and weight are beyond the capacity of human words to fully convey.

As those honored with this mercy, the Ummah of the Prophet ﷺ must strive to draw benefit from it. The Qur’an was not revealed merely to be preserved in ornate calligraphy, left untouched upon high shelves, or confined to being treated as a historical document. Rather, it is to be recited, contemplated, and implemented as a companion driving one toward a life of success.

Allah The Most High says in the Quran, “A most blessed Book have We sent down to you, O Prophet, in this Quran, so that they who hear its tidings may reflect (do tadabbur) on its verses…” (38:29). This concept of tadabbur has been mentioned in other ayaat of the Quran as well, illustrating its importance. 

The first step in understanding the methodology of tadabbur is to consider the linguistic origin of the term. The root letters dāʾ bāʾ rāʾ refer to the end or the back of something, as defined in Maqāyīs al-Lugha. From this definition emerges the concept of tadabbur as an investigation into what lies beneath the surface and an inquiry into hidden realities. Imam al-Samarqandī, in his tafsīr of this āyah, states that the Qur’an contains forgiveness for the sins of all who believe in it, act according to its injunctions, and engage in tadabbur of its āyāt. Through such contemplation, the written word is internalized as living guidance. Historical revelation becomes a present address, and abstract principles are transformed into concrete change, allowing the Qur’an to guide, elevate, and shape believers as servants of God.

Imam Ghazali discusses the method through which one engages with the Quran in the eighth book of the Ihya-Ulum-al-Din (Revival of the Religious Sciences), under the chapter on the inner dimensions of Qur’anic recitation. He distinguishes between outward recitation (tilawah) and inward comprehension (fahm) which can only be sought through tadabbur. He writes that the reciter must understand that the Quran is the speech of Allah addressing him personally, and that he should situate himself as though he were the direct recipient of this divine address. In order to successfully do so, one must engage in a contemplative mode of recitation. 

Imam Ghazali says that there are three degrees of recitation, the least of which is recitation with the awareness of addressing God directly, as though standing before Him while He listens. This level engenders states of supplication, imploration, humility, and entreaty, and is marked by an affective orientation toward God as the One addressed. The second degree deepens this awareness into inward witnessing, wherein the reciter’s heart perceives God as seeing him, speaking to him with kindness, and engaging him in intimate discourse through beneficence and grace. This station produces reverence, attentiveness, modesty, and reflective understanding. The third and highest degree consists of perceiving the Speaker Himself within the speech, recognizing the Divine attributes manifest in the words, such that attention is no longer directed to the self, the act of recitation, or even personal benefit. Rather, the reciter becomes wholly absorbed in contemplation of God alone. This rank belongs to those who are spiritually nearest to God. 

In order to heighten one’s tadabbur and engage with the Quran, while seeking to rise through the ranks, one must reflect deeply on the meanings of the verses and how they apply to oneself, which in turn requires self-knowledge, both of one’s inner reality and one’s lived circumstances.

Certain states of the self inhibit man from deeper understanding of the Quran. Imam Ghazali, in the same book, mentions a few such veils: 

• To have one’s attention wholly invested in beautifying recitation:  This category includes those who become so focused on reciting in a melodious fashion that they completely neglect reflection on the meaning of the words. While sound tajwid is of essence and true appreciation for the miraculous nature of the Quran can be sought through the improvement of one’s recitation, it can become a barrier if the reader disregards the meanings and prevents the heart from contemplation and inner understanding. While the importance of sound recitation and the science of tajwid cannot be understated, it is of essence to pair that with contemplation.

• To be stagnant in terms of knowledge: This category of people are those who rigidly adhere to inherited interpretations without personal understanding. They have not attempted developing genuine insight into the truths that the Qur’an conveys. When contemplating on the Qur’an, such a person fears ideas that may come forth, mistaking  the rigid clinging to inherited formulas for faithfulness. In reality, this actually prevents deeper understanding and causes one’s knowledge to remain superficial. While, perhaps correct in content, it lacks the transformative power of personally realized truth. 
• To be in a state of moral and spiritual corruption: This quality is manifested through persistent sin, arrogance, or total immersion in worldly desires. Such dispositions engender a darkness within the heart, causing it to become rusted and opaque. This condition obstructs the manifestation of truth, much like rust on a mirror prevents it from reflecting images clearly. Among all impediments, this is one of the most severe veils over the heart. The intensification of desire results in a greater accumulation of internal obstructions, whereas the removal of worldly preoccupations from the heart facilitates the disclosure of meaning within it. The heart may be likened to a mirror, desires to rust, and the meanings of the Qurʾān to images capable of reflection. Accordingly, the disciplining of the soul through the restraint of desire functions as a process of polishing the mirror, restoring its capacity to reflect truth.

Al-Ghazali’s identification of these veils underscores the idea that tadabbur requires both intellectual effort and spiritual preparation. The Quran is disclosed to its reader according to the state of the heart that receives it.

Knowledge of these veils require deep contemplation as we approach Ramadan. Fasting disciplines the self, restraining worldly desires and polishing the mirror of the heart. The intensified worship and reduced worldly engagement create optimal conditions for the removal of these veils. It is said that when Ramadan comes, the devils, one of the primary sources of spiritual corruption, are chained, making it the ideal time to both increase the quantity of our recitation and address the qualitative barriers that prevent true understanding. It is a month in which we can work to remove the rust from our hearts so that the Quran’s meanings may reflect clearly within them.

May Allah The Exalted allow us to be of those who are forgiven during this month and may He bless all those who have bestowed us with knowledge. It is only under the tutelage of my teachers at Darul Qasim that I have been enabled to peruse many texts which were previously foreign to me.