Question:

I am constantly told that instead of wasting time reciting Qur’an without even understanding arabic I should read some translation. My heart says that if Allah sent down his words in arabic, there must be something special in it. But my parents and some friends tell me that this is old fashioned thinking and has no rewards.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

We commend your natural disposition which has pushed you to see the deceit of Shaytan. Allah Ta’ala has indeed revealed the Qur’an in Arabic and this is not by coincidence rather by intent of Allah as He Himself mentions in the Qur’an:

{إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ} [يوسف: 2]

Indeed we have revealed it as an arabic recital so that you may understand it.

{كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ} [فصلت: 3]

A book whose verses have been explained in a form of Arabic recital for the people who know

{إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ} [الزخرف: 3]

Indeed we have made it an arabic recital so that you may understand

These verses must not be misunderstood to say that the objective was to understand, and since the revelation was for an Arab nation, the book had to be in the medium they understood. On the contrary the speech of Allah was revealed in Arabic and in order to understand that speech one must understand it through Arabic. 

If we take the former stance and assert that the Qur’an is indeed in Arabic because the people only understood Arabic, then there would be no need to explain the revelation to Arabs. Contrary to this understanding, Ibraheem (upon him be peace) specifically supplicated to Allah for a Prophet with particular duties. Allah fulfilled the supplication of Ibraheem (peace be upon him) and made explaining these ayaat and their rules one of the primary duties of Rasulullah ﷺ. Had the Qur’an being in Arabic was merely for the Arabs’ linguistic benefit, there would be no need for a person to explain the Arabic verses to the Arabs.

Allah says,

{رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ} [البقرة: 129]

O our Rabb send among them a Messenger from among them, who shall recite your verse upon them
and teach them your book and wisdom and purify them, indeed you are exalted and most wise.

This ayah is very integral in understanding that Rasulullah ﷺ was sent with these objectives in mind. The first of these has to do with the rendition and recital of the Qur’an. Explanation of the Qur’an was the second objective. [i]

It must be borne in mind again that the Arabs could understand Arabic, and could understand the language of the Qur’an just as you and I understand English. Yet, they are being informed that when it comes to understanding Qur’an, do not use your linguistic in opposition of the Messenger whom we have sent for the very purpose. So submit your understanding of the Qur’an to the explanation of it as given by the Messenger.

As if this was not sufficient, the primary command for that Messenger was to recite the Qur’an, to orally render it to relay the speech of Allah. Allah could have revealed the tablet or an entire book in written form, but Allah chose for it to be a verbal rendition in Arabic, moreover making that oral rendition a primary duty for the Messenger. 

Consider that Rasulullah ﷺ has time and again commanded his companions to learn Qur’an and teach it. These companions were not only fluent in arabic oration, they excelled in its poetry, rhetoric and composition. This shows that oral rendition of Qur’an itself has significance. When Allah commands the Qur’an to be recited it is not merely reading of Arabic, rather a rendition which conforms to Tarteel.

Sayiduna Ali radiAllahu anhu was asked what tarteel is, and he responded by saying that it is the Tajweed of letters, and knowing (and implementing) the rules of stopping (Waqf). Why would an Arab need to learn to follow these guidelines for reading his own language? This again shows that regardless of being an Arab or non-Arab, the reciter must follow proper decorum of recitation of the Arabic Qur’an. [ii]

If all this has become clear, then we must ask why was this Arabic recital so important if not for it being a form of worship. Rasulullah ﷺ spent considerable time perfecting the worships of the companions, because where worship (ibaadah) is concerned rationality does not take lead, rather we hear and we obey. Ask yourself, “Why do we have to raise our hands and say Allahu Akbar when starting the Salah? What does raising of the hands rationally achieve which cannot be achieved through a wholesome heartfelt intention? Why must we pronounce Allahu Akbar in audible level? Can Allah not listen to our whispers?” 

If you ponder over these simple inquisitive questions then you will understand that worship is not about rationality of its actions, rather on the strength of its being commanded to us. Ibaadah has everything to do with submission and not with understanding the rationality. As long as the command comes to us through means which we have no doubt or denying its authenticity, ibaadah is in carrying out the command. 

Similarly, in reciting the Qur’an in Arabic, Rasulullah ﷺ has informed us the rewards of its recital. If you recite it, you will attain rewards. Merely understanding the meaning will give you no benefit unless are learning with an intent to act upon it; then this learning itself is beneficial. Thereafter acting upon the meaning, one will get rewards for carrying out the commandments within the Qur’an. So, we do not make the learning of Qur’anic rulings and meanings insignificant since that is still the second objective and goal of the Messenger, but at the same time, we do not diminish the significance and importance of recitation of the Qur’an as well.

Rasulullah ﷺ says,

“Whoever recites one letter from the book of Allah then for him is a good deed, and the good deed gets a ten-fold reward. I so not say the ((الم)) is one letter, rather Alif is one, Laam is one and Meem is one letter” [iii]

We understand that rewards are established upon obedience. We get a reward for obeying Allah in something he has commanded, and get a sin for disobeying a commandment. So recitation of a simple letter Alif itself is a commandment and hence it warrants a good deed and reward from Allah. There is no rationality of meaning or understanding the translation of Alif in question here. 

In conclusion,

• Recitation of the Qur’an is an independent ibaadah (worship) for which one gets a reward.
• Likewise, understanding the Qur’an so as to practice upon the revelation of Allah is also an ibaadah. 
• And finally acting upon it and actually carrying out the commands of Allah is an independent ibaadah. 

And Allah Ta’āla Knows Best
Mufti Faisal bin Abdul Hameed al-Mahmudi

[i]

تفسير الرازي ( مفاتيح الغيب أو التفسير الكبير) (4/ 58)
واعلم أنه تعالى لما طلب بعثة رسول منهم إليهم، ذكر لذلك الرسول صفات. أولها: قوله: يتلوا عليهم آياتك وفيه وجهان. الأول: أنها الفرقان الذي أنزل على محمد صلى الله عليه وسلم لأن الذي كان يتلوه عليهم ليس إلا ذلك، فوجب حمله عليه. الثاني: يجوز أن تكون الآيات هي الأعلام الدلالة على وجود الصانع وصفاته سبحانه وتعالى، ومعنى تلاوته إياها عليهم: أنه كان يذكرهم بها ويدعوهم إليها ويحملهم على الإيمان بها. وثانيها:قوله: ويعلمهم الكتاب والمراد أنه يأمرهم بتلاوة الكتاب ويعلمهم معاني الكتاب وحقائقه، وذلك لأن التلاوة مطلوبة لوجوه: منها بقاء لفظها على ألسنة أهل التواتر فيبقى مصونا عن التحريف والتصحيف، ومنها أن يكون لفظه ونظمه معجزا لمحمد صلى الله عليه وسلم، ومنها أن يكون في تلاوته نوع عبادة وطاعة، ومنها أن تكون قراءته في الصلوات وسائر العبادات نوع عبادة، فهذا حكم التلاوة إلا أن الحكمة العظمى والمقصود الأشرف تعليم ما فيه من الدلائل والأحكام، فإن الله تعالى وصف القرآن بكونه هدى ونورا لما فيه من المعاني والحكم والأسرار، فلما ذكر الله تعالى أولا أمر التلاوة ذكر بعده تعليم حقائقه وأسراره فقال: ويعلمهم الكتاب

[ii]

شرح طيبة النشر لابن الجزري (ص: 34)
وقوله: مرتلا، لقوله تعالى: ورتل القرآن ترتيلا ، قال ابن عباس: بينه. وقال مجاهد: تأنّ فيه، وقال غيره: تثبت في قراءته وتمهل فيها؛ وعن علي رضي الله عنه: الترتيل تجويد الحروف ومعرفة الوقوف (قوله: مجودا) أي في غاية الجودة كما سيأتي في البيت الآتي، وقوله بالعربي: أي بلفظ العرب من اللغة العربية لا باللفظ العجمي من تفخيم الألفات وتصفير الصادات وتطنين النونات وتسمين الحروف. وترعيد المدات، بل قراءة سهلة عذبة حلوة لطيفة لا مضغ فيها ولا لوك فيها ولا تعسف ولا تكلف ولا تصنع ولا تقطع غير خارجة عن طباع العرب وكلام الفصحاء

[iii]

سنن الترمذي ت شاكر (5/ 175) #2910
عن أيوب بن موسى، قال: سمعت محمد بن كعب القرظي يقول: سمعت عبد الله بن مسعود، يقول: قال رسول الله صلى الله عليه وسلم: «من قرأ حرفا من كتاب الله فله به حسنة، والحسنة بعشر أمثالها، لا أقول الم حرف، ولكن ألف حرف ولام حرف وميم حرف»