Taken from ‘Qut al-Qulub’ by Shaykh Abu Talib Al-Makki
Translated by Prof. Dr. Musharraf Hussain
This reflection explores the disciplined rhythm and spiritual depth of Quranic recitation as practised by the Sahaba. Drawing on Prophetic traditions and practices of the early Muslims, such as Caliph Uthman, it emphasises completing the Quran weekly through mindful and reflective recitation. It also identifies key barriers to understanding the Quran, including superficial reading and misplaced reliance on intellect. The ideal form of recitation is tarteel: slow, deliberate and contemplative. True benefit arises when the heart is present, the meanings are understood, and the Quran becomes a source of spiritual comfort and transformation.
A Seven-Day Schedule for Quran Recitation
The seeker of truth and spiritual realisation should aim to complete The Majestic Quran once a week. This amounts to reciting approximately four and a half juz’ each day, allowing for the Quran to be completed in a week. It is narrated in a hadith that whoever completes the Quran in less than three days does not grasp its meanings. According to Abdullah ibn Umar, the Prophet ﷺ instructed him to complete the Quran every seven days.
The third Caliph, Uthman ibn Affan, had this regular schedule of completing the Quran in seven days:
- Friday: Al-Fatihah to Al-Ma’idah
- Saturday: Al-An’am to Hud
- Sunday: Yusuf to Maryam
- Monday: Ta Ha to Al-Qasas
- Tuesday: Al-Ankabut to Sad
- Wednesday: Al-Zumar to Al-Rahman
- Thursday: Al-Wa’qiah to An-Naas
The Barriers to Understanding the Meanings and the Message of the Quran
Daily recitation strengthens the heart, reinforces faith, brings spiritual steadfastness, and deepens one’s understanding of divine realities. Abu Talib Al-Makki, a renowned early Sufi, Hadith scholar and Shafi‘i jurist, notes how some disciples used to read the Quran in small portions. He then lists some barriers that hinder a person’s understanding of the Quran:
- Practising religious innovation (bid‘ah) leads to weak faith.
- Persistently sinning and arrogance lead to hard-heartedness and heedlessness. Eventually overtaken by base desires and love of the world.
- Superficial recitation, without trying to understand the Divine message.
- Following personal whims, as shown by seeking only mystical or esoteric interpretations.
- Misplaced reliance on one’s intellect and secular knowledge bereft of Shariah. The Prophet ﷺ said: “The intelligent person guards himself from evil and works for the Hereafter.” The Prophet ﷺ also said: “Many reciters of the Quran are hypocrites, yet they are from my Ummah.” This is not a denial of the Quran or Allah, but it is a misplaced reliance, trusting in one’s own effort or intellect rather than in divine power.
Levels of Quranic Recitation
When one listens attentively to the divine words and contemplates their meanings, divine attributes begin to affect the heart and the mind. One ceases to rely solely on his mind and turns to Allah and begins to feel the divine presence with an enlightened heart and firm faith. One should recite the Quran with tarteel, that is, slowly, thoughtfully and with clear pronunciation of every word. It involves reflecting on the meanings and taking heed. Hazrat Ali said: “Worship without understanding has no benefit, nor does Quranic recitation without contemplation.” No doubt mere recitation brings reward, but deeper reflection brings higher spiritual benefit.
Mujahid ibn Jabr was asked whether two people reciting the Quran for the same duration, one reciting Surah al-Baqarah slowly and another reciting the entire Quran quickly, would receive equal reward? He replied that they would receive equal reward in terms of time spent, but the one with understanding would gain more spiritual benefit.
Reciting with Presence and Reflection
To read the Quran during prayer with understanding and presence of the heart is far superior to reading verbatim. One should understand the divine promises, warnings, commandments, stories and parables. The Prophet ﷺ once told Bilal: “Bring us comfort through the prayer.” This comfort comes from meaningful recitation during prayer.
Some pious teachers have reported that during recitation, they become deeply engrossed in both the words and meanings of the Quran, sometimes even overwhelmed with spiritual ecstasy. The Quran becomes the soul of their faith, strengthening their connection with Allah. When Allah said, “Yahya, hold the Book firmly” (Maryam:12), it meant believe it with conviction, understand, reflect, and act upon. A scholar was asked what thoughts came to his mind while reciting the Quran. He replied: “Is there anything dearer to me than the Quran that I would think of it?” When the mind wandered, some scholars would repeat the verses until understanding returned. They glorified Allah at verses of glorification, prayed at verses of promise, and wept at verses of warning. This is the meaning of the verse: “They recite it as it should be recited” (Al-Baqarah: 121).
