Join Dr. Sohaib Saeed for an inspirational 18-part series of mini-lessons that will teach you how to reflect upon the Quran using the pioneering concept of “Five Lenses”
Questions answered:
<ul>
<li>What does it mean to “Reflect” upon the Quran?</li>
<li>Am I allowed to reflect upon the Quran?</li>
<li>What is the difference between “Tadabbur” and “Tafsir”?</li>
<li>How can I develop a deeper connection with the Quran?</li>
<li>And more!</li>
</ul>
Ready to embark on a journey that transforms the way you engage with the Quran? Begin today! We will help you track your progress until you’re done.
We'd love to hear your feedback: <a href="mailto:learningplans@quran.com">learningplans@quran.com</a>

We start with the certainty that all good is contained in this communication from our Creator and Master, and that all we have to do is tune ourselves to receive that goodness and guidance.
“Is the Quran ‘locked’”?
We will focus on how to reflect upon the Quran. But there will be no talk of  “unlocking” the Quran, for a very important reason: Allah did not tell us that He locked the Quran!
<h3>“We will focus on how to reflect upon the Quran. But there will be no talk of  “unlocking” the Quran, for a very important reason: Allah did not tell us that He locked the Quran!” Dr. Sohaib Saeed</h3>
Instead, we learn from one ayah that there are hearts that have locks on them.
You can read more about that here: <a href="https://quranreflect.com/posts/6175">Unlocking your HEART for the QUR'AN</a>
“What kind of locks are on my heart?”
“Do they not then reflect on the Quran?
Or are there locks upon their hearts?” (Quran <a href="https://quran.com/47:24">47:24</a>)
I reflected on this ayah (Quran <a href="https://quran.com/47:24">47:24</a>) and it made me think:
“What kind of locks could any of us believers have on our hearts that are holding us back from pondering the Quran?”
<h3>“What kind of locks could any of us believers have on our hearts that are holding us back from pondering the Quran?” Dr. Sohaib Saeed</h3>
If I’m not spending my time with this Book, giving it my attention, and desperately seeking its guidance for my life and religion, then perhaps I am missing the whole point in the Quran even while believing in it.
[Maybe we can take inspiration from some reflections upon this ayah (Quran <a href="https://quran.com/38:29">38:29</a>) which shows us that the blessings of this Book become available once we reflect, and make the intention to act: <a href="https://quranreflect.com/?filters%3D38:29-29">https://quranreflect.com/?filters=38:29-29</a>
“What is ‘reflecting’? How can I reflect?”
So I hope that you’re convinced about the “why” of reflecting on the Quran, so we can move on next time to think about “what” and “how”.
I am going to be laying out some key methods which every one of us can use to the best of our abilities. These are called the Five Lenses, and I will be showing you some examples of how to use them. I also want you to take part – and don’t be scared to share!  See: “Are you SCARED to SHARE? <a href="https://quranreflect.com/posts/6139">quranreflect.com/posts/6139</a>

Picking our locks, picking up the Book

“What is the difference between tadabbur and tafsir?”
There is a lot of confusion around what exactly is meant by reflecting or pondering on the Quran, which in Arabic is mostly called TADABBUR.
We know that it isn’t the same as TAFSIR, which is the science of explaining the Quran’s meanings. There is no ayah in the Quran that calls on all people to do tafsir, but there are several that emphasize the centrality of tadabbur.
“Who should reflect on the Quran?”
Reflection is for everyone, from the greatest scholar to you and me. It is a mode of receiving the Quran mindfully and heartfully, allowing its message to impact us.
It is not about “What does the Quran mean” but rather
“What does this mean TO ME?”
“What does it mean FOR ME?””
“What will I discover when I reflect?”
Reflection is to start at the surface of the ayah and then dive deeper. At the same time, it means diving into our own selves. In both directions, we are going to discover realities that we might even have known before, but needed to appreciate and remember.
This is an act of faithfulness which starts by absolute conviction that these are the words of my Creator, my Master and Guide. There is no crookedness in His speech, and nothing is there without perfect wisdom.
<h3>“There is no crookedness in His speech, and nothing is there without perfect wisdom.” Dr. Sohaib Saeed</h3>
“What if I am not good at reflecting?”
“Had we sent down this Recital upon a mountain, you would have seen it HUMBLED and CRUMBLED…” (Quran <a href="https://quran.com/59:21">59:21</a>)
Read a nice reflection on this ayah:
“Fake it 'til you Make it” [<a href="https://quranreflect.com/posts/8350">quranreflect.com/posts/8350</a>
To humble ourselves and allow ourselves to be reshaped by the Revelation, we need to develop this skill of reflection. It’s not just a case of being born with it: it is learning literacy, but not the kind that focuses on letters and sounds.
<h3>“To humble ourselves and allow ourselves to be reshaped by the Revelation, we need to develop this skill of reflection. It’s not just a case of being born with it: it is learning literacy, but not the kind that focuses on letters and sounds.” Dr. Sohaib Saeed</h3>
No, we will be FOCUSING on meanings and implications, and this course will summarize the key skills for you in the form of Five Lenses. Once you know how to use them, you can start at the most basic level and work your way up.
“What are the Lenses?”
The Lenses are:
Wording
Quranic Worlds
Personal Experience
Connections
General Lessons
But before we get to these, there is something very important to cover in the next lesson… so stay with us.

How do I start reflecting on the Quran?

“What is holding me back from connecting with the Quran?”
A big thing that holds people back from actively reflecting upon the Quran is the fear that we will get things wrong. I want to tell you that this is a healthy fear, born from respect and reverence for Allah’s Word.
We want to keep that reverence and that healthy respect for our own limits. But we want to overcome a fear that prevents us from developing a meaningful relationship with the Quran.
<h3>“We want to keep that reverence and that healthy respect for our own limits. But we want to overcome a fear that prevents us from developing a meaningful relationship with the Quran.” Dr. Sohaib Saeed</h3>
“Do I need to be a talented writer to reflect on the Quran?”
Just remember that nobody is asking you to write a fancy post explaining some ayat, or come up with some mind-blowing theory. Reflection can lead to such things, but the main point is very simple: to allow the Quran to land on your heart and have its effect on your life.
Remember that this Book, before it was conveyed to us, was sent down upon the HEART of the Blessed Messenger ﷺ
<blockquote>
&quot;which the trustworthy spirit ˹Gabriel˺ brought down into your heart ˹O Prophet˺—so that you may be one of the warners—”  (Quran <a href="https://quran.com/26:193">26:193</a>-194)
</blockquote>
So let’s make sure from the outset that we are very clear on the fact that reflection (tadabbur) is NOT solely an intellectual exercise.
“What is the heart filter?”
Before picking up those analytical Five Lenses, we have to know that there is a filter that everything is going to pass through. That filter is the heart. Just like a colored layer would affect a real-life lens on a camera or a magnifying glass, the Heart Filter will necessarily “color” your perspective on Allah’s words.
<h3>“Just like a colored layer would affect a real-life lens on a camera or a magnifying glass, the Heart Filter will necessarily “color” your perspective on Allah’s words.” Dr. Sohaib Saeed</h3>
After all, there are people who hear the Quran or even study it for a living, but get no spiritual nourishment, no guidance or reformation. They are like the ones spoken of in this ayah who ask (without sincerely seeking): “What did God even mean by this?!” (Quran <a href="https://quran.com/2:26">2:26</a>)
[Here’s a memorable reflection on that ayah, born out of a new and scary experience most of us shared: <a href="https://quranreflect.com/posts/2777">quranreflect.com/posts/2777</a>
“What does the heart filter mean for a believer?”
For believers, this means to clean our heart to receive and reflect the light of guidance. We approach the Word with humility and attentiveness.
And, crucially, we must keep polishing this heart (including through recitation and reflection) so that it keeps showing us the Quran as it is, and as it is meant to be seen!

The Heart Filter

Before getting into a more detailed explanation of the first of our Five Lenses and sharing some examples to guide you on your way, I have a couple of points by way of introduction.
“What is a Lens?”
We can think of each Lens as a set of QUESTIONS that we use to look at the Quranic text and ponder upon it. We should get more comfortable with the very idea of being curious and having questions - and we need to know how to get answers (not necessarily THE answer).
<h3>“We can think of each Lens as a set of QUESTIONS that we use to look at the Quranic text and ponder upon it.“ Dr. Sohaib Saeed</h3>
In the first place, there is a wealth of Islamic scholarship we can draw upon. But not everybody is ready to access those books. And though they answer many thousands of questions, there can always be more questions to ask, especially as time rushes on. So we need a living scholarship and Q&amp;A resources - something we are starting to build through Quran.Foundation.
“Can I answer questions myself?”
Our first Lens involves questions about the text itself, but others draw upon different areas of knowledge. Some questions we are each competent to answer for ourselves, and others require some specialist knowledge. The key is to know for myself whether I am able to answer this question, and if I have an answer, whether it is firmly established or just speculation (which isn’t necessarily a terrible thing - we’ll discuss more in the second Lens).
“Do I need to know Arabic to use the Lens of wording?”
When you hear about WORDING, you might think this is about the Arabic language – and you would be right. This Lens concerns questions about why particular things are said (or unsaid), and why particular words and structures are used.
Before anyone runs away, I can reassure you that this is a Lens which everyone can use, including those of us who haven’t had the blessing and opportunity to study Arabic. But let’s not shy away from the fact that without knowing the language of the Quran, our modes of pondering will be more limited. If we rely on translations, we’re far more likely to see something that isn’t there, or miss something that’s there.
Some people have suggested that this Lens should be moved to a bit later, but I start with it for a very important reason: that before any other mode of engagement, we should appreciate the Quran as WORDS from our Master. Once we have some idea of these words, we can start to think about them contextually and relate them to other things.
<h3>“...before any other mode of engagement, we should appreciate the Quran as WORDS from our Master.” Dr. Sohaib Saeed</h3>
So take this as an encouragement to seek the Arabic language however you can. Take the first step now and Allah ﷻ will open the doors for you.
“What’s next?”
In the next lesson, we will start to explore different ways of using the Lens of Wording, both in the Arabic language and even through translation. إن شاء الله

The Lens of Wording

“What is the Lens of Wording?
Here are some key questions for the Lens of Wording:
<ol>
<li>What is the purpose of this ayah and each part of it being stated?</li>
<li>Why was it said in this particular way, with these words?</li>
<li>What can I appreciate through the word order and grammar, especially where there is added emphasis or other features that differ from what’s normally expected?</li>
</ol>
“What can help me reflect with the Lens of Wording?”
Then there are methods to ponder on specific forms of Quranic speech, such as parables, supplications, and the Divine Names. As we said before, the Arabic language is a major factor in being able to explore the Quran through its wording. But in this short post, I am going to show you how much you can reflect on wording even without that knowledge; of course, works of Tafsir will help a great deal.
“Where should we begin?”
Let’s consider the Fatihah, which is deserving of our reflection every day as we recite it in our prayers. To keep things brief, I’ll share just a few out of hundreds of questions we could ask, and how these lead onto deeper reflection.
“All praise is for Allah”
– why is this a statement rather than a declaration like “I praise Allah?” This makes me feel God’s perfection compared to my inability to express His praise.
“Lord of all worlds”
– why not only “the world” but many worlds, and what could this meaning extend to as our knowledge of the cosmos expands?
“The Most Compassionate, Most Merciful”
– why are these various names placed in this pivotal prayer: Allah, Rabb, Rahman, Rahim, Malik? And what is the specific place of mercy, reaffirmed at the head of every surah?
“Master of the Day of Judgment”
– what is the implication of His sole ownership of, and sovereignty on that Day? What is the subtlety of “Yawm al-Din” compared with its other names?
“You we worship and You we ask for help”
– what does it mean that I am now reciting this as a statement from myself? But also, why is it in the plural and not “I worship and I ask”?
“Guide us along the Straight Path”
– what are the indications of the Arabic root of مستقيم and their implications here as a description for that path? Can the words here be exchanged for synonyms for “guide” and “path”, or do we understand something from these in particular?
“The Path of those You have blessed;
not those who have anger upon them,*
or those who are astray.”
– what can we take from the blessing (ni‘mah) being ascribed directly to God, while the negative things are expressed indirectly or ascribed to the wrongdoers?* What can we understand about the three categories laid out here, aside from their identification with specific communities in the hadith?
[*Note: many translations say for example: “those who earned Your anger”, while the Arabic text doesn’t make explicit whose anger is intended. That itself is a meaningful distinction in the wording, which is often lost in translation. So while we make the best use of translations, we should keep in mind their limitations.]
This is just the beginning of what we can ask, and we can find that the exegete scholars have asked and answered such questions before. The point is that reflection is NOT about just grabbing a quick answer, but taking the time to appreciate the point and increase in our reverence for Allah ﷻ and His words.

The Lens of Wording (part 2)

“Can I combine the Lenses?”
As we wrap up our brief introduction to this first Lens, it’s worth pointing out that the Lenses can be used in combination: and it’s very likely that the Lens of Wording will be relevant alongside other modes of analysis we will describe in the coming lessons.
“Where did the concept of Lenses come from?”
I should also explain that these Lenses weren’t created from thin air, but in fact based upon actual reflections whether by scholars or other members of the community. I have tried to figure out what lies behind the best reflections I come across, and summarize this into just a few overarching approaches. As you will appreciate once we go through some more, not all of them are based upon the kind of learning you would do in an Islamic university or seminary!
“What are some examples where the Lens of Wording is being used?”
Today I’ll share a few of my older posts which used the Lens of Wording – I am only choosing my own because I know for sure what my thought process was!
Let’s start with an easy one: I notice something about قدمت لحياتي in Surat al-Fajr: <a href="https://quranreflect.com/posts/15583">quranreflect.com/posts/15583</a>
Here is one about Ramadan being “numbered days” – what could this imply besides its primary meaning found in tafsir?
<a href="https://quranreflect.com/posts/13855">quranreflect.com/posts/13855</a>
This reflection doesn’t have any novel ideas but I certainly felt an impact on myself when I realized what the words ألم يأن are related to, so perhaps the reminder will benefit you too:
<a href="https://quranreflect.com/posts/9909">quranreflect.com/posts/9909</a>
The following is a little more complex, drawing upon scholarly discussions of figurative speech in the Quran. I try to show how we should appreciate the wording on multiple levels, including this “wall that wanted to fall”!
<a href="https://quranreflect.com/posts/9745">quranreflect.com/posts/9745</a>
Last one for now, which helps demonstrate that reflection (even if it’s about wording) is subjective and open to discussion. That’s why we need to keep improving our skills:
<a href="https://quranreflect.com/posts/14505">quranreflect.com/posts/14505</a>

The Lens of Wording (part 3)

“Can I use my imagination?”
There are a few key attitudes we must keep in view as we grow in our Tadabbur journey. I already spoke about humility, and curiosity (asking questions). Now I want to add another: IMAGINATION. What I mean is that you allow your mind to picture what the Quran is presenting to you. Don’t just stop at what is directly stated, but explore what lies behind and around the text.
<h3>“Allow your mind to picture what the Quran is presenting to you. Don’t just stop at what is directly stated, but explore what lies behind and around the text.” Dr. Sohaib Saeed</h3>
“But isn’t that dangerous…?”
I know you can see a danger in this already: isn’t that guesswork and attributing things to the Quran that aren’t there? Well, I’m not asking you to make bold claims and assertions, just to extend your curiosity to explore the various Worlds that Allah ﷻ is talking to us about. I am going to illustrate this with three main aspects in the coming posts.
“What is the ‘world of Quran’ to consider?”
The first World of Quran to consider is the world of revelation: the context in which the ayat were being sent down. How is my understanding of Allah’s words enhanced by thinking about those who first heard it as it was being revealed to the Prophet ﷺ?
<ul>
<li>Who exactly are these people and groups being spoken of, from Believers and People of the Book, to polytheists and hypocrites?</li>
<li>What about the place of revelation, from Makkah to Madinah, and the broader era in which revelation was the most important event?</li>
</ul>
<h3>“How is my understanding of Allah’s words enhanced by thinking about those who first heard it as it was being revealed to the Prophet ﷺ?” Dr. Sohaib Saeed</h3>
“Why is it important to understand the context?”
It should be obvious enough that knowing more of their context will allow us to grasp better what is meant, and to reflect more meaningfully on the ayat which connect to this World of Revelation. This is why scholars paid so much attention to revelatory context in the form of “asbab al-nuzul” (occasions of revelation) reports, and why it is also important to study the Sirah (Prophetic biography). The Quran itself provides a lot of context when read holistically. And we can benefit from other forms of historical research on that context, just as we can when it comes to earlier nations.
“How can we make better connections to our own contexts?”
When reading ayat which were speaking directly to the Believers and others at that time, we need to maintain a careful balance between appreciating that moment in history, and grasping the relevance to our own lives. These aren’t in contradiction; rather, by knowing WHY certain things were being said, we can better make that connection to our own contexts.
“Do all ayahs apply to me?”
A problem we sometimes face is knowing whether an ayah applies to us; after all, there were extremists in the past who were noted for their error of “taking ayat about the unbelievers and applying them to the believers”. We should always be ready to ponder some lesson that we can take, even if we aren’t in the same category being addressed directly. But the starting point should be to identify correctly who and what is intended by the text so we can begin to think about how it extends to other situations.
<h3>“The starting point should be to identify correctly who and what is intended by the text so we can begin to think about how it extends to other situations.” Dr. Sohaib Saeed</h3>
An Example of the Makkans
We probably need a lot of examples here, but I will end with just one which occurred to me recently as I was discussing with a dear friend about this ayah from Surat al-Waqi’ah (Quran <a href="https://quran.com/56:63-64">56:63-64</a>). He asked me a very astute question:
“Why are the Makkans being asked to consider their process of planting crops, while their valley was barren and they relied on neighboring tribes for all their crops?”
Notice here the importance of asking questions, and the fact that this point is based on some historical research as well as Quranic cross-references (Quran <a href="https://quran.com/14:37">14:37</a>).
So we spent some time wondering and discussing, until we came to this realization (and Allah ﷻ knows best whether we got the point or not): by talking to them about their planting activities as if they were doing it themselves, there is a kind of shaming or call to attention. It is as if to say: “You know that you don’t even plant the seeds yourselves, let alone make them grow. Even on the worldly plane, you see how much you rely on your fellow man to grow your bread and feed your livestock. So is it hard for you to grasp that both you and they are utterly reliant on Our grace and power? You surely pay those tribes their due, and you would never attack them as your allies – then why do you not give to Allah the thanks due to Him? Why do you go to war against your Creator?”
<blockquote>
“Have you considered what you sow? Is it you who cause it to grow, or is it We Who do so?” (Quran <a href="https://quran.com/56:63-64">56:63-64</a>)
</blockquote>

The Lens of Quranic Worlds

As we already described, this Lens requires you to try and immerse yourself in the various Worlds which the Quran presents before us, so we can better appreciate the guidance and wisdom contained within its statements.
“What role does speculation play in reflection?”
Ideally, we base this exploration upon research, but sometimes we have to admit that our theories are speculative. As long as we remember that any conclusions based on speculation are themselves unsure, then there is no harm in doing our best.
“What ‘world’ is next?”
Yesterday’s lesson was about the World of Revelation, and today’s shares with it in being historical: but this time we will think about the Worlds of Past Nations.
“What is the ‘World of Past Nations’?”
Allah ﷻ has chosen to present the chronicles of some select communities and provide a window onto their lives, actions, and what happened to them. This includes the Prophets and Messengers who were sent to warn and guide all the nations, and the people who followed them and lived in the pleasure of God. It also includes the peoples who were called to abandon their various sins, and who often opposed the Messengers and met their destruction.
“Why are certain parts of history given more emphasis in the Quran?”
We can easily observe that certain sections of this global history are given more space in the Quran than others, e.g. a number of the Prophets named (who are just a drop in the ocean of Prophethood) were from the Children of Israel. So that’s an important example of a historical period which will deliver great dividends for those who study it, seeking thereby to better appreciate the stories Allah ﷻ has selected for our edification.
“Can you share an example that uses this lens?”
Now that the principle is out of the way, let me share an example which – for some reason – proved a little controversial when I shared it in the past.
While reflecting on Surat Yusuf, specifically the incident in which the Minister’s wife called over the other women who were mocking her, I wanted to picture the scene. That’s exactly what I have been advising you in terms of using imagination. If we want to derive insights, we need to work with what is said alongside some things that aren’t stated.
<blockquote>
“When she heard about their gossip, she invited them and set a banquet for them. She gave each one a knife, then said ˹to Joseph˺, “Come out before them.” When they saw him, they were so stunned ˹by his beauty˺ that they cut their hands, and exclaimed, “Good God! This cannot be human; this must be a noble angel!” (Quran <a href="https://quran.com/12:31">12:31</a>)
</blockquote>
So, it seemed quite obvious to me that there would have been alcohol involved in this scenario. Based on this, I started to reflect more widely on what role alcohol may have played in other Quranic stories. Were they drunk when they hamstrung the camel of Salih (pbuh)? What about the people of Lut (pbuh)? Alcohol consumption has surely been a major part of life across cultures and epochs. So yes, I am speculating, but this is certainly reasonable speculation!
However, some people felt very uncomfortable at me reading drunkenness into Joseph’s story with the Housewives of Heliopolis (as I like to call them). I ask them, if it’s wrong for me to presuppose drunkenness, isn’t it wrong to presuppose sobriety? Which is the more reasonable assumption, especially once we notice in the Surah that wine is mentioned a few times? When she invited them over, do we think she presented them with mocktails?
Some people objected to my idea because they felt that it takes something away from Yusuf’s miraculous beauty! It’s as if I was saying that they only cut their hands because of being tipsy, not just at the shock of seeing him. My response is that the ayah is not actually there to establish how handsome Yusuf (pbuh) was; there is a problem in starting with that assumption, then going so far as to assert that this was an alcohol-free party just to emphasize that meaning!
Please excuse that I elaborated on that example a little, to show that such matters certainly are open to debate. My broader point is that we need to challenge our very straight-laced reading of things, and read between the lines. This is one of the core uses of the Lens of the World of the Quran.

The Lens of Quranic Worlds (Part 2)

“Why should I immerse myself in the ‘worlds’ of the Quran?
When I tell you that we need to do our best to immerse ourselves in the “worlds” which the Quran presents to us, I am only following exactly what numerous ayat call on us to do. To know about historical nations, and especially to take a lesson from what happened to the wrongdoers, the repeated refrain is سيروا – literally WALK through the land and gather that knowledge. We can extend this instruction to all available means of research.
<blockquote>
“Similar situations came to pass before you, so travel throughout the land and see the fate of the deniers.” (Quran <a href="https://quran.com/3:137">3:137</a>)
</blockquote>
“Have they not traveled throughout the land so their hearts may reason, and their ears may listen? Indeed, it is not the eyes that are blind, but it is the hearts in the chests that grow blind.” (Quran <a href="https://quran.com/22:46">22:46</a>)
Indeed, we find the same kind of rebuke in these ayat as we find concerning those who refused to ponder the Quran (Quran <a href="https://quran.com/4:82">4:82</a>, Quran <a href="https://quran.com/47:24">47:24</a>). It’s as though the two go hand in hand: study the scripture alongside the world. Scholars have often talked about this as “reading the two books”, i.e. Revelation and Creation.
“How should I explore the world around me?”
Now we turn our focus more to this World, i.e. the physical world around us: all manifestations of nature from the smallest particles, through the animal kingdoms, to the vastness of the cosmos. Here again, there are so many ayat which mandate exploring the world and rebuking those who remain in their arrogant bubbles. Again there is the instruction to WALK, but more frequently this is about نظر – LOOK:
<blockquote>
“Say, “Travel throughout the land and see how He originated the creation, then Allah will bring it into being one more time. Surely Allah is Most Capable of everything.” (Quran <a href="https://quran.com/29:20">29:20</a>)
</blockquote>
“Have they not then looked at the sky above them: how We built it and adorned it, leaving it flawless?” (Quran <a href="https://quran.com/50:6">50:6</a>)
“What is the purpose of scientific study?”
The purpose of this scientific study mandated by the Quran is not limited to advancement in this world, but is more commonly linked to understanding ourselves and our Creator. It is amazing that Muslims typically don’t give attention to pondering creation as much as the Quran is calling us to do, and it doesn’t feature proportionately in our collective sense of what it means to be religious.
<h3>“It is amazing that Muslims typically don’t give attention to pondering creation as much as the Quran is calling us to do, and it doesn’t feature proportionately in our collective sense of what it means to be religious.” Dr. Sohaib Saeed</h3>
“What role does imagination play while exploring this ‘world?’”
The Quran is itself a guide to that reflection on the Ayat of Creation, but just now we are thinking about how pondering on creation helps us connect with the Ayat of Revelation. As with the other Worlds we described, the starting point is imagination: listening intently to the phenomena which Allah the Creator ﷻ describes, then pondering on their details. The more background information that we can bring to our reading and reflection, the better we can appreciate the subtleties of what is mentioned.
“Can we actually use science to understand the Quran?”
Now, there is a concern that some people will raise here: can we actually use science to understand the Quran, when science is human, changing and fallible? This is true, but the fact is also that our scholars have always interpreted the Quran in light of the knowledge of their day, and this is only natural. The problem would be to treat the current understanding and theories as though they were absolute, or to impose certain readings on the text that couldn’t have been intended.
“What about claims of ‘scientific miracles’ in the Quran?”
A form of this problem exists in much of what has become known as “scientific miracles”. The basic idea is not unreasonable: that there may be truths described in the Quran that weren’t known to people at the time, but are confirmed by scientific techniques developed much later. However, seeking such examples has often led to fundamental errors which contradict the methods and results of Tafsir.
People can clutch at straws, such as those who claimed that the white, red and black mountains in Surat Fatir (Quran <a href="https://quran.com/35:27">35:27</a>) refer to “rainbow mountains” in China or Peru! The valid reaction to learning about those mountains – which weren’t known to the Arabs at the time of revelation – is to increase in our wonder at Allah’s creation. Also, since the ayah in context is making a point about diversity among human beings when it comes to knowledge, among other things, we can see this illustrated even more in those wondrous creations.
“Can you share examples that use this particular lens?”
I will conclude this Lens introduction with a couple of examples. One demonstrates how thinking about stars, from a modern astronomical perspective, can reveal layers of beauty and meaning in the divine oath taken in Surat al-Waqi’ah: <a href="https://quranreflect.com/posts/6769">quranreflect.com/posts/6769</a>

The Lens of Quranic Worlds (Part 3)

Let’s recap the key questions from the previous Lens of Quranic Worlds:
<ol>
<li>The world of revelation: what should I consider about the time, place and hearers of the Quran (believers and opponents) as it was being sent down?</li>
<li>The worlds of past nations: what light does studying history shed on those stories and references in the Quran?</li>
<li>The world of creation: what does studying science provide in uncovering depths of meaning in divine descriptions of life and the universe?</li>
</ol>
So all the above is about trying to access a world beyond ourselves, the various Worlds of the Quran. Today we start to look at the World of Personal Experience.
“What is the ‘world’ of Personal Experience”?
We have already touched on the fact that, while Tafsir (exegesis) is a science aimed at establishing objective meanings of the Quran, Tadabbur (reflection) is something else which is explicitly subjective. It is a personal perspective geared towards benefiting from the message of the Quran once it is properly understood.
The Tafsir can sit in books upon your shelf, but Tadabbur has to happen in your heart and mind (quite apart from the fact that you might then put those reflections into words and maybe share them on QuranReflect).
<h3>“The Tafsir can sit in books upon your shelf, but Tadabbur has to happen in your heart and mind” Dr. Sohaib Saeed</h3>
We should appreciate that the Quran constantly speaks to human experience, and calls to witness what its hearers see and know about themselves as well as the world around them.
<blockquote>
“We will show them Our signs in the universe and within themselves until it becomes clear to them that this is the truth. Is it not enough that your Lord is a Witness over all things?” (Quran <a href="https://quran.com/41:53">41:53</a>)
</blockquote>
“Why is Personal Experience an important part of reflection?
Just as we said before that the Quran guides us in our study of creation, likewise it provides a pathway into our own souls. And just as our reading of the Quran is enhanced by what we learn about science, history and more, it is just as important to bring SELF-AWARENESS to our reflections upon the scripture.
What questions can help me reflect using this lens?”
Next time, we will start considering these key questions:
1. How can I ponder the layers of my existence, and the facets of my personality, so that the Quran holds a mirror up to me?
2. What can I learn from my relationships with other people, and roles I have experiences, that would help me understand the teachings and examples in the Revelation?

The Lens of My Experience

<blockquote>
“There are ˹countless˺ signs on earth for those with sure faith, as there are within yourselves. Can you not see?” (Quran <a href="https://quran.com/51:21">51:21</a>-22)
</blockquote>
“How does the Quran ‘hold up a mirror’ to us?”
There’s a famous saying which is sometimes assumed to be a hadith, and is also open to be misunderstood: “Whoever knows himself, knows his Lord.” One of the best ways scholars have explained this is to say: knowing about our own weakness and neediness can enlighten us to the contrast between creation and Creator, and make us appreciate the perfection of Allah ﷻ and our dependence upon Him.
“What role does self-awareness play when reflecting upon the Quran?”
What this highlights is the importance of SELF-AWARENESS. The more that I know about myself, the better I can allow the Quranic guidance to find a receptive soul, ready to hold itself to account and move towards betterment. This is one way of understanding the concept of the “self-reproaching soul” (al-nafs al-lawwāmah)” in this ayah of al-Qiyamah:
<blockquote>
“And I do swear by the self-reproaching soul!” (Quran <a href="https://quran.com/75:2">75:2</a>)
</blockquote>
<h3>“The more that I know about myself, the better I can allow the Quranic guidance to find a receptive soul, ready to hold itself to account.” Dr. Sohaib Saeed</h3>
“What role do I play in this process?”
The Quran is an edifying discourse, and the Creator knows best how to teach His servant, and what the servant needs. But there is also the role you have to play in your own enlightenment, by paying attention to the message and grasping its relevance and implications FOR YOU.
We rightly criticize someone who completely lacks self-awareness, who hears a message but doesn’t think it applies to him/her (“Who, me?”) and points the finger at others. It is when you are alert to your own realities (including sins and character flaws) that you are humble enough to heed the reminder.
<h3>“It is when you are alert to your own realities (including sins and character flaws) that you are humble enough to heed the reminder.” Dr. Sohaib Saeed</h3>
“So what does this mean in terms of a Reflection Lens?”
It means that I read the Quran with a view upon my own self, which helps me to realize the meaning and importance of what Allah ﷻ is saying. I feel the urgency of that message, knowing that there may be many other people like me who are in need of that instruction. My understanding of myself is part of understanding human nature in general, and that is crucial to grasping the Quranic message properly.
Let’s come back to the idea of RELEVANCE which came up on Day 7. When we read ayat about the unbelievers, for example, we can either just let those wash over us…or we take a look at ourselves for any trait which we have in common with those people. This latter approach is most useful for those who want to be changed by the Quran.
<h3>“We can either just let those wash over us…or we take a look at ourselves for any trait which we have in common with those people.” Dr. Sohaib Saeed</h3>
We can relate what I just said to a principle mentioned by Imam Ghazali: “Were all people only to renounce the things they dislike in others, they would not need anyone to discipline them. Jesus (pbuh) was once asked, ‘Who taught you?’ ‘I was taught by no one,’ he replied. ‘I perceived the ignorance of the ignorant man, and avoided it.’”
In like manner, we can find the lesson for ourselves in every statement of the Quran, and a key part of developing this skill (for that is what it is!) is to get to know ourselves as comprehensively as we can.

The Lens of My Experience (Part 2)

“What can I learn from my relationships with other people, and roles I have experienced, that would help me understand the teachings and examples in the Revelation?”
Let’s start by recognizing the importance of actually LIVING life, observing and experiencing things, and bringing all that to our reading of the world. We thought about this before in terms of “Quranic Worlds”, but there we were thinking about history and nature – now we are thinking about human experiences and relationships.
I sometimes say about the name “Rabb al-ʿālamīn” (Lord of the worlds) that if you don’t know much of the creation and see the world as very small, you will then have a “small” perspective on the Lord. The vaster your awareness becomes of the world, the greater your awe for its Creator and Master.
<h3>“The vaster your awareness becomes of the world, the greater your awe for its Creator and Master.” Dr. Sohaib Saeed</h3>
“How can life experience help me in my reflection journey?”
In a related way, we can also have a very limited sense of life and its intricacies, and people and their character types. Then we can miss a lot of what is really going on in the stories of the Quran. We can take things at face value, thinking that when Jacob (pbuh)’s sons accused him of favoritism, that must be true. Without some awareness of the games of politics, we might take the Minister’s (al-‘Aziz) statements and actions too much at face value, and think the citywomen were merely “gossiping”.
<a href="https://quranreflect.com/posts/15525">quranreflect.com/posts/15525</a>
<a href="https://quranreflect.com/posts/15553">quranreflect.com/posts/15553</a>
<a href="https://quranreflect.com/posts/15556">quranreflect.com/posts/15556</a>
  
(These are examples based on combining multiple Lenses, including Wording, Worlds and Experience)
“What happens if I have limited life experience?”
The danger of having a “small world” of experience is that we might see things out of proportion. So when we read about the unbelievers and the hypocrites, but all we know is our family members, it becomes tempting to apply those descriptions to the wrong people. If you don’t know what it’s like to live under tyranny, even your in-laws can become “Pharaoh and his forces” in your mind!
<h3>“If you don’t know what it’s like to live under tyranny, even your in-laws can become “Pharaoh and his forces” in your mind!” Dr. Sohaib Saeed</h3>
“Why is it important to keep coming back to the Quran?”
Sometimes a specific experience prompts us to come back to the Quran and reflect on something we didn’t see in the same light before. That’s why it’s important to keep reading, and keep living and coming back to Allah’s Word. Let your daily reading be in conversation with your daily life.
“How do my experiences add any value when there are so many scholars with more knowledge than me?”
A wonderful implication of this Lens is that there are people who would be able to bring experiences to their reading of the Quran which even the scholars of Quran commentary (mufassirun) may not have. I’m not saying that scholars live sheltered and lonely lives, but the fact is that nobody can combine that technical expertise with the whole range of human experience: being in a high-powered job, falling in love, having your heart broken, sleeping on the streets, becoming a parent, losing loved ones, caring for someone with a disability, having your faith challenged, finding Allah… and so, so much more.
And that is one of the beauties of QuranReflect! The fact is that the scholars and others running QuranReflect are keen to read your reflections because we genuinely believe that everyone has something to add to the conversation, and knowing how the ayat are received by people from all walks of life not only boosts our awareness of what we need to do as educators, but actually increases our understanding of Allah’s Words themselves. Just letting us know how the Quran interacts with your experiences and the things YOU know best, is incredibly enlightening.

The Lens of My Experience (Part 3)

The unit of reciting and reflecting on the Quran is the AYAH, something more profound than how we normally translate it as “verse” – it is a divine sign in its own right, pointing the way to know our Creator and navigate the creation.
“How should I approach an ayah?”
Yet it is also important to read each ayah within its context, and consider how it is connected to other parts of the Quran and revelation more broadly. That is what we will describe in brief under this Lens of Connections.
“What are some questions I can ask while using this Lens?”
<ol>
<li>Immediate context: what do the surrounding ayat make me realize about this one?</li>
<li>The surah: is there a unifying theme that leads me to understand this ayah on another level?</li>
<li>The whole Quran: what other passages have relevance to, or resonance with, the ayah I am reflecting upon?</li>
<li>Beyond the Quran: what other texts, particularly from the Hadith and Sirah of the Prophet (pbuh), help me to understand this ayah in context and ponder it more deeply?</li>
</ol>
The basic principle here is very clear and obvious, and it underpins an aspect of scholarly exegesis called “Tafsir al-Qur’an bi-l-Qur’an” (explaining the Quran through the Quran).
But the principle applies to all of us engaging in reflection, as truly getting the point of a statement often depends on hearing what was said right before, and sometimes on what is said right after. That’s where “page context” comes in.
<h3>“Getting the point of a statement often depends on hearing what was said right before, and sometimes on what is said right after.” Dr. Sohaib Saeed</h3>
An example
Again, I’ve looked through my previous posts and here’s an example where the flow of the discourse led me to reflect on something implied between the lines of the page: <a href="https://quranreflect.com/posts/8953">quranreflect.com/posts/8953</a>
“How should I approach a surah?”
Then there is the level of the SURAH. I do recommend reading any surah in full, and trying to get a sense of its overall themes and features. You can draw upon summaries and thematic commentaries which highlight such things. When you have in mind the overall purpose of the discourse, you can get a better sense of the message you are supposed to take from the individual ayat.
<h3>“When you have in mind the overall purpose of the discourse, you can get a better sense of the message you are supposed to take from the individual ayat.” Dr. Sohaib Saeed</h3>
Next, we’ll expand on the types of connections within the Quran.

The Lens of Connections

Last time, we touched on the importance of connecting any ayah that we are pondering to those which come right before and after it, and to read it within the whole context of its surah. Now we will consider the broader context of the whole Quran.
“How should I approach the Quran?”
Again, this is common sense: we should look at the Quran as a whole, since we believe it is a single, self-consistent discourse. There are signs within the text that we are supposed to connect its parts, such as a question being found in one surah (chapter), and its answer in another. So, while it pays to give close attention to one ayah by itself, we must balance this with the holistic view.
<h3>“while it pays to give close attention to one ayah (verse) by itself, we must balance this with the holistic view.” Dr. Sohaib Saeed</h3>
“What is the risk of not having a holistic approach?”
Indeed, this is a common cause of error in reflection (tadabbur), even from popular preachers who observe something about an ayah, but don’t realize that another ayah contradicts their conclusion (while the ayat (verses) themselves don’t contradict)!
“How can observing ‘norms’ or ‘patterns’ in the Quran help me reflect?”
On the positive side, there is much to be gained from familiarity with the “norms” or “patterns” (ʿādāt) of the Quran. When you see something over and over again, you come to expect it, and it helps you contextualize whatever you find. So when you see that an ayah about reward is followed by warning of punishment, you won’t find that surprising because that is extremely frequent. What WILL catch your attention and fuel your reflection, however, is when you find something that seems to go against the norm. Why is it like this, in this specific place? Does it help to look at the immediate context and the surah?
<h3>“What WILL catch your attention and fuel your reflection, however, is when you find something that seems to go against the norm.” Dr. Sohaib Saeed</h3>

The Lens of Connections (Part 2)

We can learn a lot from how the Companions reflected and reacted to the Quran. Some of the most instructive incidents were when some of them misunderstood some words or their implications, and the Messenger ﷺ was there to gently guide them.
“Can you share an example?”
One such man who loved the Prophet ﷺ so deeply, suddenly became distressed when he encountered all the indications that his Beloved would be united in the Garden with his brother-prophets, and that the likes of this simple man would lose out on his companionship. Upon relating this to the Prophet ﷺ, the following ayah full of reassurance was sent down:
<blockquote>
And whoever obeys Allah and the Messenger will be in the company of those blessed by Allah: the prophets, the people of truth, the martyrs, and the righteous—what honorable company! (Quran <a href="https://quran.com/4:69">4:69</a>)
</blockquote>
[Hadith is recorded by al-Tabarani]
See how the Messenger ﷺ was teaching us how to read the whole Quran and connect its parts. Then the scholars have connected this ayah of al-Nisa’ to the phrase in the Fatihah: “those whom You have blessed” أنعمت عليهم – so it can be understood that we are asking to be on the Path all those prophets and other people of truth. This enriches our reflections upon these ayat, since we now understand that when we walk on the Straight Path, we are already in the company of all the righteous, and walking towards their eternal companionship in the Hereafter!
<h3>“Now understand that when we walk on the Straight Path, we are already in the company of all the righteous, and walking towards their eternal companionship in the Hereafter!” Dr. Sohaib Saeed</h3>
Even aside from hadiths which contain direct explanation of certain ayat, the Sunnah of the Messenger ﷺ is full of guidance which directly supports reflection upon the Quran. This is why the Lens of Connections extends to those texts as well, as we connect individual ayat to the broader revelation and guidance.
“What’s an example of connecting Quran to Hadith?”
Let me share a quick example in which I started to think about the wording of an ayah, and the meanings of the term أوّاب – then I benefited by bringing a hadith into this reflection, and even a saying from the scholars which summarizes a spiritual principle drawn from the source-texts.
<a href="https://quranreflect.com/posts/9537">quranreflect.com/posts/9537</a>
Lastly for the Lens of Connection, I can point out that benefit can be drawn even from comparison with earlier scriptures and the traditions of communities who went before us, since the Quran itself gives great attention to their stories and even addresses them directly (see under the Lens of Quranic Worlds). Of course, this kind of analysis needs to be done carefully.

The Lens of Connections (Part 3)

Sometimes an ayah makes a general statement which we can then apply to our particular selves and specific circumstances. At other times, the point made in the ayah is already more specific to a context, and then we need to do a little more reflection to appreciate the broader lesson, which we can then apply to analogous situations.
This thought process underlies a great deal of what you can find under the banner of Tadabbur/Reflections: a kind of paraphrase of the ayah or an insight extracted from it. This is a skill we all need, while there are expert levels which we leave to the scholars: their task is called “istinbat” – the inference of rulings, taking the ayah as evidence.
“But I’m not a scholar. How can I find general lessons?”
For the rest of us, it is about getting the point of the ayat. An obvious example is in the stories of the Quran. Obviously, their purpose is not just to entertain us with a sequence of characters and events. These stories are among the varied methods Allah ﷻ uses to teach us: so we have to read them with the mindset of students who are keen to grasp the lesson. The same ayah can have multiple lessons, some subtler than others.
<h3>“These stories are among the varied methods Allah ﷻ uses to teach us: so we have to read them with the mindset of students who are keen to grasp the lesson.” Dr. Sohaib Saeed</h3>
As always, this Lens works in conjunction with others. I’ll share an example which draws also on the Lens of My Experience. When you go through something, you might notice a general point in an ayah which otherwise might pass you by.
A few years ago, in the last ten days of Ramadan, I had the blessing to be able to join colleagues from Quran.Foundation to perform ‘Umrah. When we first got into the Sacred Mosque in Makkah to join Tarawih prayers, the imam was reciting from Surat al-Qasas, from the story of Musa (pbuh) when he was cast into the river as a baby, only to end up at the court of the tyrant Pharaoh. His mother had put her trust in God’s command, then her Lord delivered on His promise by causing the baby to refuse the breast of any suckling mother. This led to his own mother being brought into the court and paid to nurse her son, safe from the harm that was being unleashed on the male offspring of the Israelites.
<blockquote>
And We had caused him to refuse all wet-nurses at first, so his sister suggested, “Shall I direct you to a family who will bring him up for you and take good care of him?” (Quran <a href="https://quran.com/28:12">28:12</a>)
</blockquote>
To be honest, I’m unhappy with that translation. It gets the main idea, but actually Allah ﷻ says that He made all those nurses (or we can understand المراضع here as the breasts, the sources of milk) FORBIDDEN to Musa (pbuh). That’s a powerful way to express how the baby found in himself a powerful aversion to anyone other than his own mother. Look how Allah closed off all those means of nourishment, all so that he would end up with what was much better.
<h3>“Look how Allah closed off all those means of nourishment, all so that he would end up with what was much better.” Dr. Sohaib Saeed</h3>
Now when I heard this ayah that night, it hit me really hard. I had been sending off applications for various academic jobs, and tried to obtain university funding for the grand ambitions I have to serve the field of Tafsir through digital projects. I certainly felt disappointment when I was turned down for this and that. But then Allah ﷻ opened up for me opportunities that I could never have conceived! Here I was in Makkah with colleagues who are dedicated to serving the Quran and its people, who run Quran.com and QuranReflect, and they are ready and waiting for my input to make these the most trusted, advanced resources on the Internet!
SubhanAllah, it dawned on me that every “No” I received was only so that I would be directed to something better, something purer and more effective. And now I can see in this ayah a general lesson for every believer: that sometimes Allah ﷻ closes doors just so that you find your way to the right door. And I will always quote this ayah when I feel that this reminder is needed.
<h3>“sometimes Allah ﷻ closes doors just so that you find your way to the right door.” Dr. Sohaib Saeed</h3>

The Lens of General Lessons

The idea of extracting general lessons from the Quran is to take statements out of their original context and apply them to other contexts where they also fit. To do so successfully, you do need to understand the original context.
“What are Quranic Maxims?”
As we mentioned before, there are often statements made in the Quran which are ready-made general wisdom, and sometimes these even have the feel of sayings and proverbs found in every culture and tradition, except that these are received from the Lord of the Worlds.
Scholars have sometimes called these “qawa’id” قواعد قرآنية – in English I’ve termed them “Quranic Maxims”. We have previously run a series on this at QuranReflect.
So I invite you to have a look through the series, starting with this introduction: <a href="https://quranreflect.com/posts/6867">quranreflect.com/posts/6867</a>

The Lens of General Lessons (Part 2)

As we bring this short introduction to the Five Lenses to a close, let me summarize the key questions associated with this Lens of General Lessons:
<ol>
<li>How can I express the basic meaning of this ayah as a general principle, lesson, or fact of life?</li>
<li>What other cases is this general point relevant to, and what analogous situations help me appreciate the wisdom of this ayah more?</li>
<li>What change points does it contain, and how does it elicit a spiritual response such as inspiring me to ask Allah ﷻ for something?</li>
</ol>
“What is the basic purpose of reflecting on the Quran?”
The basic purpose for each of us reflecting on the Quran is to expand the relevance of every ayah and find its application to our own situation. This is one of the core skills of reflection.
<h3>“The basic purpose for each of us reflecting on the Quran is to expand the relevance of every ayah and find its application to our own situation.” Dr. Sohaib Saeed</h3>
It has some resemblance to the scholarly process of extracting rulings, which of course requires much deeper and broader training. The mirror image of that “istinb​at” (inference) is to use the ayah as evidence for the point so extracted: this is called “istidlal”.
“Can you share an example?”
A nice example I heard recently was when a speaker talked about how we need to move beyond feeling angry about things that are going wrong in the Ummah – what we need to do next is to pick up the Revelation to find solutions! He said, “After all, Prophet Moses got angry, but then he picked up the Tablets.”
<h3>“We need to move beyond feeling angry about things that are going wrong in the Ummah – what we need to do next is to pick up the Revelation to find solutions!“ Dr. Sohaib Saeed</h3>
It was such a mind-blowing point to hear! What’s useful for us here is to think about how such an insight is constructed: first, the person needs to reflect on the ayah (in this case a moment in a story) and try best to understand what is happening. Then they form that idea as a general point and lesson, and finally it can be shared in this neat reverse style!
<blockquote>
When Moses’ anger subsided, he took up the Tablets whose text contained guidance and mercy for those who stand in awe of their Lord. (Quran <a href="https://quran.com/7:154">7:154</a>)
</blockquote>
“What if I get things wrong?”
Of course, like every Lens we may try to use, we could get things wrong. And like always, I emphasize that the main thing is to find the benefit for yourself, before feeling like you need to share amazing insights about the Quran. At QuranReflect we are trying to encourage people to talk about the Quran and to do it well, and at the same time, we are creating a space to try out our ideas with people who share these reflection goals, with the safety net of our scholars and review team. To learn more about QuranReflect, visit <a href="https://docs.google.com/document/u/1/d/1sfbwS-iu3GTO-22_2Op5GMYs_D2JQeduOkavqaaoOSo">QuranReflect.com/FAQ</a>
I pray this attempt to capture the vast and intricate topic of Quran Reflection through these Five Lenses has been of help to you, and I welcome all feedback to improve the ideas and their presentation in future. May Allah bless you, and happy reflecting!

The Lens of General Lessons (Part 3) and conclusion

Learn how to reflect upon the Quran using the concept of “Five Lenses”. Just a few minutes a day will help transform the way you engage with the Quran.