The Almighty also says, “Indeed, We have sent it down as an Arabic Qur’an so that you may reason” (Yusuf 12:2). Here the particle laʿalla indicates purpose, and “so that you may reason” means “so that you may understand it in full.” It is self-evident that had the revelation come to the Arabs in a language other than Arabic, they would neither have grasped nor comprehended it. The verb “to reason” can therefore denote “to understand,” as in His statement: “A group of them used to listen to the word of Allah, then, after they had understood it, they distorted it knowingly” (al-Baqarah 2:75).

It is obvious that the purpose of any speech is to comprehend its meanings, not merely to voice its words; how much more so with the Qur’an. Common practice likewise prevents people from reading a specialist book—on medicine, mathematics, or any other science—without seeking an explanation of it. How, then, with the speech of Allah Himself, which is their safeguard, the means of their salvation and felicity, and the foundation of their religious and worldly well-being?

Explanation

This observation is correct. If, for example, we were studying Zad al-Mustaqniʿ and simply read it and walked away, we would gain nothing. The same holds true if we read a book on medicine, chemistry, or the like and then moved on; we would derive no benefit whatsoever. Established custom affirms that we never read any book without also studying its commentary or asking someone to clarify it for us; otherwise our reading is futile.

Nor may one claim that the Qur’an is an exception on the grounds that a person is rewarded for reciting it. The Qur’an in fact has two dimensions: one is devotional, and the other is practical application. The first is fulfilled when a person worships Allah by reciting His Book, but the second—the very reason it was revealed—is “that they may reflect upon its verses and that those of insight may take heed” (Sad 38:29).