Introduction

Reading, more than a process that human beings have already experienced, is the best way to elevate the cycle of intellect and empower the mindset. It may emancipate the reader’s mind, offering them the vast arena of contemplation and leading them to new horizons. Similarly, new effervescent ideas and notions in their hearts might guide them to various landscapes of reading. In fact, reading without pondering is unfruitful and meaningless; both reading and pondering are intertwined. Hence, the readers renew their knowledge by gaining insights from their readings.

Believers have Qura’nic baseline, stimulating them to satifaction of Allah, in every transaction of daily life. Because, Qura’n has drown a straight path connecting them with the major goal entering to Jannah and acquire contentment. Therefore, reading as specific process for human beings, it internalizes an Qura’nic bedrock. So, This article explores the meaning of reading and its purposes in the light of Qura’n

What is Reading

Before demonstrating reading in the basis of Qura’n it has to be cognized. Many scholars tried to define reading in different manner. according to Trevor Cairney, an assistant professor in the education department at the University of New South Wales in Australia, the definition of reading has gone through several stages. Initially, the definition of reading relied on the concept of epistemology, which views reading as a process of transferring information and knowledge. But in the second half of the sixties and the first half of the seventies, various concepts formed against this definition. Some scholars like Ken Goodman and Frank Smith developed the Interactive theory, defining reading as an interactive process between the reader’s existing knowledge and the text to generate knowledge in the reader’s mind. Later, the Transactive theory came to be recognized as an extension of the Interactive Theory. Meanwhile, some scholars tried to define it as the understandings of readers while reading a text. Well-known American psychologists, Edmund Burke Huey, Williams Grey, Edward Throndik, and Alderson, tried to understand reading in a different way. Edmund Burke Huey and Edward Throndik tried to grasp the nature of reading by relating it to the thoughts of readers. For Alderson, reading is a process that occurs from the reader when interacting with a text, getting influenced by it on one hand, and it is an outcome of this process on the other hand. Sometimes, perceived knowledge can either change or verifiey readers’ outlooks.

Reading In the light of Qura’n

‘Iqra’ (Read), the decree that the angel Gabriel ordered Prophet Muhammad, encompasses divine light that penetrates the forts of darkness and arrogance, uplifting human beings to new degrees. It purges them from sins and embodies the necessities for their ephemeral and eternal life. It presents a vast realm of knowledge before them.

According to the inscription of “Ibn Manzoor,” the word ‘Iqra,’ derived from ‘Qara’a,’ means “Accumulate.” Reading or glancing over a book actually accumulates the letters, generating the potency to produce new concepts. While using the word “Read” in daily life transactions, it means “To Know.” Hence, reading a text means comprehending it. This is the main intention of reading. As Ibn Taymmiya denotes in his Qur’anic interpretation, “reading is one of the main ways for gaining knowledge.” So, the intention of reading is similar to the sensible ways of a human being. As the American thinker observed: “All of us are gaining ten percent of knowledge through our reading. To catch the intention of reading for believer, should delve into verses which demonstrates the aim of our hearing and sight.

Human beings are conferred special favors as Allah created them as representatives of him on the earth. Therefore, he created them with eyes, sights, and hearts, as Allah said: “And Allāh has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and hearts [i.e., intellect] that perhaps you would be grateful.”

It might be understood that the heart will analyze the coming things from eyes and ears and produce knowledge. The same thing will happen in reading because when we read a text, the process will bring up concepts illustrated on pages to the heart, and the heart will analyze them and finally produce knowledge. Thus, a believer must know God from his hearing and sight and thank him properly. Likewise, hearing, sight, and heart will be questioned on the Day of Resurrection, as God Almighty said in the Qur’an: “Indeed, hearing, sight, and the heart – all of these will be questioned about.” Thus, the believers must transform their reading into a form of gratitude to God Almighty. In fact, the readings will be questioned on the Day of Judgment.

At the commencement of revelation, Allah ordered mankind to read but didn’t explicitly mention what to read. As Imam Qurthubi comments that in the view of majority of exegetes that “to read what is revealed in the name of Allah”.An addition, Imam Razi interpret as decree of “Read” refers to “you should read due to Allah and do it for His sake.” in the baseline of this interpretation, the holy Qur’an tells about the method of reading. That is, the believer can read whatever he want. But he will be rewarded for reading when he do it for God Almighty. The believer must advance their reading with understanding of their weakness in gaining knowledge and on the basis of oneness of God. But, the following question might be blossomed in our heart, why did God initially talk about reading when humans have other ways for acquiring knowledge? The answer may be the reading is the most specific way for human beings to obtain knowledge.