How to be benefited by the Holy Qur'an
By: Ayatullah al-Uzma Imam Khomeini (R.A.)
Now that you have got acquainted with the subjects and the objectives of the
Divine Book [the Qur'an], you will have to take into consideration an
important point, as by doing so the door of being benefited by it will be
opened to you, and the passage to knowledge and wisdom will be wide open to
your heart. This point is to look at this Glorious Book as an educational
one, a teaching book by which you should be benefited, regarding it your
duty to learn from it. By learning, teaching, benefiting and being benefited
we do not mean its different literary syntactical and morphological aspects,
nor its eloquence and rhetoric and other stylistic points, nor being
interested in its stories, tales and episodes from the historical point of
view in order to get information about the past nations. None of these is
included in the objectives of the Qur'an , and they are, in fact, far
away from the main objective of this divine Book.
The fact that our advantage from this great Book is quite small is because
we usually do not take it to be a book of teaching and education. We recite
the Qur'an just for its reward. So, we pay attention only to our intonation
when reciting it. We want our recitation to be perfect and correct so as to
obtain its reward, then we stop at that and feel satisfied with it. Thus, we
spend some forty years reciting the Qur'an without being benefited by it,
except the reward for reciting it. If we do look at its teaching and
educational side, we concern ourselves with its eloquence and syntax and its
miraculous aspects, or even somewhat higher, we engage ourselves with its
history, the occasions of the revelation of the ayahs, the times of their
revelation, which surah or ayah was revealed in Mecca and which in al-Madinah,
the differences in recitations and in the exegeses of the Sunnis and the
Shiites and other secondary affairs which are outside the main objective and
they themselves cause us to be barred from the Qur'an and to neglect
remembering Allah. Even our great commentators of the Qur'an are very much
concerned about one or another of the said affairs, without opening the door
of learning to the people.
The writer believes that so far no "tafsir" [exegesis] has yet been written
to the Book of Allah. Generally, to write a "tafsir" for a book means to
explain the objectives of the book and to draw the attentions to what its
author wants to say. This noble Book, which Allah, the Exalted, testifies to
be a book of guidance and teaching, and the light of the road of man's
journey, its exegete should find in each one of its stories, or even in each
ayah, a directive guiding to the invisible world, so as to show to the
learner the road to happiness, to knowledge and to humanity. A "mufassir"
[commentator or exegete] is the one who tells us what was the "objective" of
the revelation, not the "occasion" of the revelation as is explained in the
exegeses. In the very story of Adam and Eve and their affairs with Iblis,
from the very moment of their creation till their descent to the earth,
which story is repeated by Allah several times in the Qur'an, there
are so many overt and covert teachings [ma'arif] and admonitions, and
it reminds us of so many of spiritual faults and Satanic characters, as well
as many perfections of the soul and human knowledge which it introduces to
us, whereas we still disregard them.
In short, the Book of Allah is a book of knowledge and ethics, and an
invitation to happiness and perfection. So, its exegesis should also be a
book of gnosticism and ethics, explaining the gnostic and ethical points of
view, and other aspects of inviting to its happiness [sa`ada].
The commentator who neglects these points, disregards them or attaches no
importance to them, is, actually, neglecting the objective of the Qur'an and
the main aim of revealing the [divine] books and sending the messengers.
This is a grave mistake which has prevented the ummah, for many
centuries, from being benefited by the Glorious Qur'an, and it has blocked
the road of guidance in their faces. We have to learn the objective of the
revelation of the Qur'an -disregarding the intellectual and argumentative
aspects, which show us the goal by themselves-from the Qur'an itself. The
author of a book knows better his own objective. So, let us have a glance at
what the author of this Book Himself says concerning the affairs of the
Qur'an. He says: " This is the Book, wherein is no doubt, a guide for the
muttaqin [those who fear Allah] ".
He describes His Book as being a book of guidance. In a short surah He
repeats saying: " We have made the Qur'an easy for remembrance, but is
there any one who will mind?"
He says: "...We have revealed to you the Remembrance that you may
explain to mankind what has been sent down to them and that haply they will
and "A Book We have revealed to you, blessed, that they may ponder over its
ayahs and that men of understanding may remember,"
and many other noble ayahs, to restate which would be lengthy.
This opinion of ours is not intended to criticize the tafsirs, as
every one of their authors has taken great pains and striven hard in order
to write a noble book, so, may Allah bless them and grant them good reward.
We intend just to say that the door must be open before the people to be
benefited by this Book, which is the only one leading to Allah and the only
one for educating the souls with the divine disciplines and laws, the
greatest means of connection between the created and Creator, the strong
handle and the firm cord of adhering to the Might of Divinity. Let the
scholars and commentators write Persian and Arabic exegeses with the aim of
explaining the gnostic and ethical teachings and instructions, showing the
way of connecting the created to the Creator, and expounding the migration
from Darul Ghurur [the House of Conceit = this world] to the
Darus-Surur wal Khulud [the House of Pleasure and Eternity],
according to what has been deposited in this noble Book. The author of this
Book is not as-Sakkaki or the Shaykh, whose objectives were eloquence and
rhetoric, nor is He Sibawayh or al-Khalil, whose objectives were grammar and
syntax, nor is He al-Mas'udi or Ibn Khillakan, whose objectives revolved
around the history of the world. This Book is not like the stick of Moses or
his White Hand, nor is it like the blow of Christ who could raise the dead
[by Allah's permission], to have been sent down only as a miracle to prove
the true prophethood of the Holy Prophet. This divine Book is, as a matter
of fact, a book of enlivening the hearts with the everlasting life of divine
knowledge. It is Allah's Book which invites to divine affairs. So, the
commentator has to teach these divine affairs to the people, and the people
have to refer to his commentary to learn those affairs, so that they may
attain its advantage: "And We reveal of the Qur'an that which is a
healing and a mercy to the believers, and it adds only to the perdition of
Which perdition is graver than that we keep reciting the Divine Book for
thirty or forty years and refer to the exegeses, and yet we do not get its
real objectives? "Our Lord! We have wronged ourselves. If You do not
forgive us and have not mercy upon us, we shall certainly be of the losers."
Surah al-Baqarah: 2.
Surah al-Qamar: 17.
Surah an-Nahl: 44.
Surah Sad: 29.
Surah al-Isra': 82.
Surah al-A'raf: 23.