Tilāwah (Recitation): From Understanding to Practice
The word تلاوت in the Arabic language means to follow or to walk behind. In the well-known book Mufradāt al-Qur’ān, which explains the meanings of Qur’ānic terms, the word tilāwah has been defined in the following manner:
التِّلَاوَةُ تَخْتَصُّ بِاتِّبَاعِ كُتُبِ اللَّهِ الْمُنَزَّلَةِ
Tilāwah refers to following the Divine Books revealed by Allah Almighty.
(Mufradāt al-Qur’ān, al-Isfahānī)
In the Arabic language, there is a subtle difference between قراءة (Qirā’ah) and تلاوت (Tilāwah).
- Qirā’ah means to read, and reading here implies reading with understanding.
- Tilāwah, on the other hand, goes beyond mere recitation. It means reading the Qur’an with comprehension, reflection, contemplation, and acting upon its commands and prohibitions.
Allah, the Exalted, mentions in the Qur’an regarding the movement of the moon:
وَالْقَمَرِ إِذَا تَلَاهَا
“And [by] the moon when it follows it (the sun).” (Ash-Shams)
Here, the word تلا has been used for the movement of the moon, which is from the same root as tilāwah.
In another place, Allah says:
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَـٰئِكَ يُؤْمِنُونَ بِهِ (Al-Baqarah)
“Those to whom We have given the Book, they recite it with the true recitation due to it; they are the ones who truly believe in it.”
The True Right of Tilāwah (Recitation)
Those who truly believe in the Qur’an fulfill the right of tilāwah.
The commentators of the Qur’an explain this verse as follows:
أي: يَتَّبِعُونَهُ حَقَّ اتِّبَاعِهِ، وَالتِّلَاوَةُ: الِاتِّبَاعُ فَيُحِلُّونَ حَلَالَهُ، وَيُحَرِّمُونَ حَرَامَهُ، وَيَعْمَلُونَ بِمُحْكَمِهِ، وَيُؤْمِنُونَ بِمُتَشَابِهِهِ
(Tafsīr al-Sa‘dī, by Shaykh ‘Abd al-Rahmān ibn Nāṣir al-Sa‘dī, رحمه الله)
This means that fulfilling the right of tilāwah is to follow the Qur’an as it ought to be followed. Tilāwah, in essence, means following. Such people consider what the Qur’an declares as lawful (halāl) to be lawful, and what it declares as unlawful (harām) to be unlawful. They act upon its clear injunctions (muḥkamāt) and have faith in the verses that are allegorical (mutashābihāt).
Allah Almighty describes the very purpose of the Qur’an’s revelation in Sūrah Ṣād:
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُوا الْأَلْبَابِ (Ṣād 29)
“This is a blessed Book which We have revealed to you, so that they may reflect upon its verses and so that those of understanding may take heed.”
This clear statement leaves no doubt that the Qur’an was revealed for understanding, reflection, contemplation, and deriving guidance. Hence, the question of whether understanding the Qur’an is necessary or not does not even arise.
The Prophet ﷺ emphasized the reward for those who recite the Qur’an and act upon it. He said:
مَنْ قَرَأَ الْقُرْآنَ وَعَمِلَ بِمَا فِيهِ أُلْبِسَ وَالِدَاهُ تَاجًا يَوْمَ الْقِيَامَةِ، ضَوْءُهُ أَحْسَنُ مِنْ ضَوْءِ الشَّمْسِ فِي بُيُوتِ الدُّنْيَا لَوْ كَانَتْ فِيكُمْ، فَمَا ظَنُّكُمْ بِالَّذِي عَمِلَ بِهَذَا؟
(Narrated by Abū Dāwūd)
“Whoever recites the Qur’an and acts upon what it contains, on the Day of Judgment his parents will be adorned with a crown whose radiance will be more splendid than the light of the sun if it were within your worldly homes. So what do you think will be the reward of the one who himself acts upon it?”
Regarding the memorization (ḥifẓ) of the Qur’an, the Prophet ﷺ further said:
مَنْ قَرَأَ الْقُرْآنَ وَاسْتَظْهَرَهُ فَأَحَلَّ حَلَالَهُ وَحَرَّمَ حَرَامَهُ أَدْخَلَهُ اللَّهُ بِهِ الْجَنَّةَ وَشَفَّعَهُ فِي عَشَرَةٍ مِنْ أَهْلِ بَيْتِهِ كُلِّهِمْ وَجَبَتْ لَهُمُ النَّارُ
(Narrated by al-Tirmidhī)
“Whoever recites the Qur’an, memorizes it, and considers its lawful as lawful and its unlawful as unlawful, Allah will admit him into Paradise because of it, and He will grant him intercession on behalf of ten members of his family for whom Hell had become certain.”
Reflect on the Words of the Ahadith
In all those Ahadith in which the virtues of reciting or memorizing the Noble Qur’an are mentioned, it is also stated that one must act upon the commands of the Qur’an, regard its lawful (ḥalāl) as lawful, and its unlawful (ḥarām) as unlawful.
Now the question arises: Is it possible to act upon the commands of the Qur’an and to understand its rulings regarding ḥalāl and ḥarām without comprehending the Qur’an itself???
Imām al-Bukhārī رحمة الله عليه has established a chapter heading (tarjamat al-bāb) in this manner:
باب قِرَاءَةِ الْفَاجِرِ وَالْمُنَافِقِ، وَأَصْوَاتُهُمْ وَتِلاَوَتُهُمْ لاَ تُجَاوِزُ حَنَاجِرَهُمْ (بخاری)
The recitation of the sinner and the hypocrite, whose voices and recitation do not go beyond their throats.
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ يَخْرُجُ نَاسٌ مِنْ قِبَلِ الْمَشْرِقِ وَيَقْرَءُونَ الْقُرْآنَ لاَ يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، ثُمَّ لاَ يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ إِلَى فُوقِهِ قِيلَ مَا سِيمَاهُمْ. قَالَ سِيمَاهُمُ التَّحْلِيقُ ”. أَوْ قَالَ التَّسْبِيدُ .
Abū Saʿīd al-Khudrī رضى الله عنه narrates that the Prophet صلى الله عليه وسلم said:
“From the direction of the east, there will emerge some people. They will recite the Qur’an, yet it will not go beyond their throats. They will exit from the religion just as an arrow passes cleanly through its target, and they will never return to it, just as an arrow never returns to its bow.”
The Companions رضوان الله عليهم asked: “O Messenger of Allah ﷺ, what will be their distinguishing sign?”
He ﷺ replied: “Shaving the head.”
The reason is evident: if the very Book that is the foundation of the religion—i.e., the Noble Qur’an—is recited without being understood, then how can one remain steadfast upon the religion?
There is an incident that occurred:
عن أبي سعيدٍ الخُدْرِيِّ رضي الله عنه قال) بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ ﷺ وَهُوَ يَقْسِمُ قِسْمًا، أَتَاهُ ذُو الْخُوَيْصِرَةِ، وَهُوَ رَجُلٌ مِنْ بَنِي تَمِيمٍ، فَقَالَ: يَا رَسُولَ اللَّهِ، اعْدِلْ! فَقَالَ: وَيْلَكَ، وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ؟ قَدْ خِبْتَ وَخَسِرْتَ إِنْ لَمْ أَكُنْ أَعْدِلُ. فَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ، ائْذَنْ لِي فِيهِ، أَضْرِبْ عُنُقَهُ؟ قَالَ: دَعْهُ، فَإِنَّ لَهُ أَصْحَابًا، يُحْقِرُ أَحَدُكُمْ صَلَاتَهُ مَعَ صَلَاتِهِمْ، وَصِيَامَهُ مَعَ صِيَامِهِمْ، يَقْرَؤُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ (بخاري، حديث رقم: 3610)
Abū Saʿīd al-Khudrī رضي الله عنه reports:
“We were in the presence of the Messenger of Allah ﷺ while he was distributing something. Then Dhū al-Khuwayṣirah, a man from the tribe of Banū Tamīm, came and said: ‘O Messenger of Allah, be just!’
The Prophet ﷺ replied: ‘Woe to you! Who will be just if I am not just? You have indeed failed and lost if I do not act justly.’
ʿUmar رضي الله عنه said: ‘O Messenger of Allah, permit me to strike his neck!’
The Prophet ﷺ said: ‘Leave him, for he will have companions. One of you will consider his own prayer insignificant compared to their prayer, and his fasting insignificant compared to their fasting. They will recite the Qur’an, but it will not go beyond their throats. They will pass out of the religion just as an arrow passes through its target.’”
(Ṣaḥīḥ al-Bukhārī, Ḥadīth )
The Messenger of Allah صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَسَلَّمَ was distributing the spoils of war.
A man named Dhū al-Khuwayṣirah spoke up and said:
“O Messenger of Allah, be just!”
The Messenger of Allah صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَسَلَّمَ replied:
“Woe to you! If I do not act with justice, then who will?”
ʿUmar رضی اللہ عنہ submitted: “O Messenger of Allah, grant me permission to strike off his neck.”
The Prophet صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَسَلَّمَ said:
“No, leave him. He has many companions (of the same mindset). You will find your own prayers insignificant compared to their prayers, and your fasting insignificant compared to their fasting. They will recite the Noble Qur’an, but it will not go beyond their throats. They will exit from the religion just as an arrow passes through its target.”
(Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim)
And what could be more alarming than the fact that the Noble Prophet صلى الله عليه وسلم will complain on the Day of Judgement before Allah Almighty against those of his Ummah who abandoned the Qur’an?
Allah Almighty says:
وَقَالَ ٱلرَّسُولُ يَٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُواْ هَٰذَا ٱلْقُرْءَانَ مَهْجُورًا (الفرقان 30)
“And the Messenger will say: O my Lord, indeed my people have abandoned this Qur’an.” (Al-Furqān 30)
The noble commentators write:
قَالَ الرَّسُولُ شَاكِيًا مَا صَنَعَ قَوْمُهُ: يَا رَبِّ إِنَّ قَوْمِي تَرَكُوا هَذَا الْقُرْآنَ وَهَجَرُوهُ، مُتَمَادِينَ فِي إِعْرَاضِهِمْ عَنْهُ وَتَرْكِ تَدَبُّرِهِ وَالْعَمَلِ بِهِ وَتَبْلِيغِهِ وَفِي الْآيَةِ تَخْوِيفٌ عَظِيمٌ لِمَنْ هَجَرَ الْقُرْآنَ فَلَمْ يَعْمَلْ بِهِ. (التفسیر المیسر)
The Messenger will complain about what his people did: “O my Lord, my people abandoned this Qur’an and deserted it, persisting in their aversion to it, refraining from reflection upon it, from acting according to it, and from conveying it.”
In this verse lies a severe warning for those who forsake the Qur’an and do not act upon it.
(Al-Tafsīr al-Muyassar)
On the Day of Judgement, the Messenger of Allah صلى الله عليه وسلم will complain before Allah Almighty, saying:
“O my Lord, my people had abandoned this Qur’an. They persisted in turning away from it, refraining from reflecting upon it, acting upon it, and conveying it.”
In this noble verse lies a stern warning for those who consider mere recitation of the Qur’an to be sufficient. How could it ever be possible that the Messenger of Allah صلى الله عليه وسلم would file a case against his Ummah in the Court of Allah, and it would not be heard?
In a ḥadīth recorded in Sunan al-Nasā’ī, the Messenger of Allah صلى الله عليه وسلم described those people who suffice only with recitation of the Qur’an as the worst of mankind:
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَامَ تَبُوكَ يَخْطُبُ النَّاسَ وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَى رَاحِلَتِهِ فَقَالَ أَلاَ أُخْبِرُكُمْ بِخَيْرِ النَّاسِ وَشَرِّالنَّاسِ إِنَّ مِنْ خَيْرِ النَّاسِ رَجُلاً عَمِلَ فِي سَبِيلِ اللَّهِ عَلَى ظَهْرِ فَرَسِهِ أَوْ عَلَى ظَهْرِ بَعِيرِهِ أَوْ عَلَى قَدَمِهِ حَتَّى يَأْتِيَهُ الْمَوْتُ وَإِنَّ مِنْ شَرِّ النَّاسِ رَجُلاً فَاجِرًا يَقْرَأُ كِتَابَ اللَّهِ لاَ يَرْعَوِي إِلَى شَىْءٍ مِنْهُ (رواه أحمد والنسائي والحاكم وصححه)
Abū Saʿīd al-Khudrī رضى الله عنه narrates:
During the year of Tabūk, the Messenger of Allah صلى الله عليه وسلم delivered a sermon to the people while leaning against his mount. He said:
“Shall I not inform you who is the best of people and who is the worst of people?
Indeed, among the best of people is a man who strives in the path of Allah, whether mounted on a horse, on a camel, or on foot, until death overtakes him.
And among the worst of people is a sinful man who recites the Book of Allah but pays no attention to anything in it.”
(Reported by Aḥmad, al-Nasā’ī, and al-Ḥākim, who declared it authentic)
(Sunan al-Nasā’ī)
The commentators of ḥadīth write:
خَيْرُ النَّاسِ المُجَاهِدُونَ فِي سَبِيلِ اللَّهِ الَّذِينَ يَسْتَمِرُّونَ فِي ذَلِكَ حَتَّىٰ يَأْتِيَهُمُ ٱلْمَوْتُ، وَشَرُّ النَّاسِ ٱلْفَاجِرُ ٱلَّذِي يَقْرَأُ ٱلْقُرْآنَ وَلَا يَعْمَلُ بِشَيْءٍ مِّنْهُ
The best of people are those who continue striving in the path of Allah until death comes to them, and the worst of people is the sinful one who recites the Qur’an but does not act upon anything from it.
Al-Barā’ ibn ʿĀzib رضى الله عنه narrates that the Prophet ﷺ said:
يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ (سورۃ ابراہیم: 27)
“Allah keeps firm those who believe with the firm word in this worldly life and in the Hereafter. And Allah lets the wrongdoers go astray. And Allah does what He wills.” (Sūrah Ibrāhīm: 27)
Then the Prophet ﷺ explained:
إِذَا أُقْعِدَ الْمُؤْمِنُ فِي قَبْرِهِ أُتِيَ فَيُشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، فَذَاكَ قَوْلُهُ: يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ، وَيَأْتِيهِ الْمَلَكَانِ فَيَقُولَانِ لَهُ: مَنْ رَبُّكَ؟ فَيَقُولُ: رَبِّيَ اللَّهُ، فَيَقُولَانِ: مَا دِينُكَ؟ فَيَقُولُ: دِينِيَ الْإِسْلَامُ، فَيَقُولَانِ: مَا هَذَا الرَّجُلُ الَّذِي بُعِثَ فِيكُمْ؟ فَيَقُولُ: هُوَ رَسُولُ اللَّهِ، فَيَقُولَانِ: وَمَا يُدْرِيكَ؟ فَيَقُولُ: قَرَأْتُ كِتَابَ اللَّهِ فَآمَنْتُ بِهِ وَصَدَّقْتُ
“When a believer is made to sit in his grave, the angels come to him and bear witness that there is no god but Allah and that Muḥammad is the Messenger of Allah. That is the meaning of the verse: ‘Allah keeps firm those who believe with the firm word.’
Then the two angels approach him and ask:
مَنْ رَبُّكَ؟
(Who is your Lord?)
He replies: رَبِّيَ اللَّهُ (My Lord is Allah.)
They ask:
مَا دِينُكَ؟
(What is your religion?)
He replies: دِينِيَ الْإِسْلَامُ (My religion is Islam.)
They ask:
مَا هَذَا الرَّجُلُ الَّذِي بُعِثَ فِيكُمْ؟
(Who is this man who was sent among you?)
He replies: هُوَ رَسُولُ اللَّهِ (He is the Messenger of Allah.)
They then ask: وَمَا يُدْرِيكَ؟ (And how did you know?)
He replies: قَرَأْتُ كِتَابَ اللَّهِ فَآمَنْتُ بِهِ وَصَدَّقْتُ (I recited the Book of Allah, believed in it, and affirmed it.)
But as for the disbeliever and the hypocrite, they will say:
هَاهْ هَاهْ! لَا أَدْرِي! سَمِعْتُ النَّاسَ يَقُولُونَ شَيْئًا فَقُلْتُهُ!
“Alas! Alas! I do not know! I only heard people saying something, so I too said it.”
(مسند أحمد ، سنن ابن ماجه، سنن أبي داود)
In this ḥadīth, while answering the fourth question of Munkar and Nakīr عليهما السلام, the person in the grave is saying that his answers are based upon reading, understanding, and believing in the Qur’an.
Despite such clear statements in the Noble Qur’an and the noble Ahadith, to remain distant from understanding the Qur’an and to be deprived of its blessings is truly tragic.
Understanding the Qur’an
A Responsibility of Every Muslim
Allah Almighty revealed the Noble Qur’an in order to guide mankind upon the path of guidance. It is a source of light, mercy, and success for all generations until the Day of Judgement. This Book is not meant for a specific class of people; rather, it is a source of guidance for all of humanity.
However, a question often arises: Can the ordinary Muslim understand the Qur’an? After all, not everyone is a scholar, nor does everyone possess the same level of intellect and understanding. So, is this Book only for scholars, or can ordinary people also benefit from it?
Certainly—Allah Almighty has placed responsibility upon each person only according to his or her capacity.
Allah Almighty says:
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا (البقرۃ: 286)
“Allah does not burden any soul beyond its capacity.” (Al-Baqarah: 286)
This verse teaches us that every Muslim is accountable only to the extent of his or her ability. And all praise is due to Allah, at the very least every person has enough ability to make an effort—according to his or her capacity—to learn, understand, and reflect upon the teachings of the Qur’an. Today, scholars are present in every town and neighborhood; one can reach out to them for guidance.
It is a common misconception that understanding the Qur’an is solely the responsibility of scholars, and that ordinary people should limit themselves only to reciting its words, without reading its translation or attempting to understand it.
If that were truly the case, then why would Allah Almighty say:
هُدًى لِلنَّاسِ (البقرۃ: 185)
“A guidance for all mankind.” (Al-Baqarah: 185)
And why would He declare:
هُدًى لِلْمُتَّقِينَ (البقرۃ: 2)
“A guidance for the God-fearing.” (Al-Baqarah: 2)
From these verses it is clear that the Noble Qur’an is not limited to any particular group; rather, it is for everyone—whether an ordinary Muslim or a scholar.
And indeed, the recitation of the Qur’an is undoubtedly a means of reward, as the Noble Prophet ﷺ said:
مَن قَرَأَ حَرْفًا مِن كِتَابِ اللَّهِ فَلَهُ بِهِ حَسَنَةٌ، وَالحَسَنَةُ بِعَشْرِ أَمْثَالِهَا، لَا أَقُولُ: (الم) حَرْفٌ، وَلَكِنْ: أَلِفٌ حَرْفٌ، وَلَامٌ حَرْفٌ، وَمِيمٌ حَرْفٌ (سنن الترمذي: 2910)
“Whoever recites one letter from the Book of Allah, he will have one good deed in return, and each good deed is multiplied tenfold. I do not say that ‘Alif Lām Mīm’ is one letter, rather Alif is a letter, Lām is a letter, and Mīm is a letter.”
(Sunan al-Tirmidhī: 2910)
But does this ḥadīth mean that merely reading the words of the Qur’an is enough, and that there is a prohibition on understanding and acting upon it? Naʿūdhubillāh! Never.
If that were the case, then why would the Qur’an repeatedly invite mankind to reflection and contemplation?
Allah Almighty says:
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا (محمد: 24)
“Do they not then reflect upon the Qur’an, or are there locks upon their hearts?”
(Muḥammad: 24)
And why would the Noble Prophet صلى الله عليه وسلم declare as the worst of mankind the person who merely suffices with recitation of the Qur’an?
The Prophet ﷺ said:
وَإِنَّ مِنْ شَرِّ النَّاسِ رَجُلًا فَاجِرًا يَقْرَأُ كِتَابَ اللَّهِ لَا يَرْعَوِي إِلَىٰ شَيْءٍ مِنْهُ. (أحمد، النَّسَائي)
“And indeed, among the worst of people is a sinful man who recites the Book of Allah but pays no attention to anything in it.”
(Aḥmad, al-Nasā’ī)
The Qur’an is a Book of action. The purpose of its revelation is for it to be understood and its guidance implemented.
If a patient receives a prescription from a doctor but merely keeps reading it without ever using the medicine, can he be cured? Certainly not!
In the same way, if someone suffices only with reciting the Qur’an, without understanding it or showing any interest in acting upon it, can he be rightly guided? Absolutely not.
Therefore, it is the responsibility of every Muslim to recite the Qur’an—not merely in the sense of reading its words, but also by understanding it, reflecting upon it, and striving to shape his or her life according to its teachings. For on the Day of Judgement, this very Book will stand as a proof (ḥujjah).
The Noble Prophet ﷺ said:
وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ (مسلم)
“And the Qur’an will be a proof either for you or against you.”
(Ṣaḥīḥ Muslim)
Therefore, it is obligatory upon all of us that we do not recite the Qur’an merely for blessings, but rather for guidance.
We must strive to understand it, benefit from the scholars, and implement its commands in our practical lives.
May Allah Almighty grant us the ability to understand the Noble Qur’an, to act upon it, and to mold our lives according to its teachings. Ameen.