The greatest gift that sets a human being apart from other creatures is the intellect. But the intellect, unless it is used, stays buried like a treasure beneath the soil. The Qur'an commands the believer to unearth this treasure — to look at the sky, the earth, one's own creation, and the moment passing within, and to think. This gaze is called tafakkur, reflection. This sermon explores what reflection is, its place in the Qur'an and the Sunnah, what we are to reflect upon, and how to bring this act of worship into daily life.
What Is Tafakkur?
The word tafakkur derives from the root fikr, "to think." In its linguistic sense it describes turning a matter over in the mind until its depths open up, and gauging in advance where a course of action will lead. As a term it is neither idle daydreaming nor drifting off, but the mind's deliberate concentration upon a subject with a purpose. In short, reflection is not the intellect wandering aimlessly, but the intellect locking onto a target.
Muslim scholars have often called reflection "the worship of the mind." Prayer is the worship of the body, fasting of the self, and Zakat of one's wealth; reflection is the worship of the mind and the heart. For the more a believer reflects, the better he knows his Lord; the better he knows Him, the more he loves Him; and the more he loves Him, the more his state and his conduct change. In this sense reflection is not a dry mental exercise but a living deed that nourishes faith and keeps the heart awake.
The Qur'an Calls People to Think
From beginning to end the Qur'an invites the human being to use the intellect. Expressions such as "Will you not reflect?" and "Do you not reason?" recur again and again. One of the most beautiful examples is found at the close of Surah Al 'Imran:
— Al 'Imran 3:190-191Indeed, in the creation of the heavens and the earth and the alternation of night and day there are signs for those of sound intellect — those who remember Allah standing, sitting, and lying on their sides, and reflect upon the creation of the heavens and the earth, saying: "Our Lord, You have not created this in vain. Glory be to You; protect us from the punishment of the Fire."
What is striking here is that remembrance (dhikr) and reflection are interwoven: the servant remembers Allah standing, sitting, and lying down, and at the same time reflects upon the creation of the heavens and the earth. Acceptable reflection, then, is not the kind that leads to dry philosophy but the kind that leads a person to glorify his Lord and to seek refuge in Him. Thought turns into prostration.
We see the same call in Surah al-Jathiyah:
— Al-Jathiyah 45:13And He has subjected to you whatever is in the heavens and whatever is on the earth — all as a favour from Him. Surely in that are signs for a people who reflect.
Every blessing in the universe is, for a thinking person, a "sign," a tablet to be read. The warmth of the sun, the cycle of water, the sprouting of a seed — none of these is a coincidence; each is a proof pointing to the existence of an Owner. To read the Qur'an as a whole and see this call in its place, you may visit our Quran section.
The Universe Is a Book: What Do We Reflect Upon?
Scholars have also set the boundaries of reflection. The servant does not attempt to fathom the reality of Allah's Essence, for a limited intellect cannot encompass the Limitless. Instead the believer reflects upon Allah's creation, His blessings, and the effects of His names and attributes. We may name three principal fields:
- Reflecting on the universe: the heavens, the stars, the mountains and seas, the comb of a bee, the veins of a leaf. Whoever looks at their order senses an infinite knowledge and power behind them.
- Reflecting on oneself: the human body, one's birth, one's creation from a mere drop of fluid is a miracle in itself. Whoever reflects upon himself finds his Creator.
- Reflecting on the Qur'an: not merely reciting the verses, but reciting them while pondering their meaning. Indeed, Allah describes the greatness of the Qur'an with this parable:
— Al-Hashr 59:21Had We sent down this Qur'an upon a mountain, you would have seen it humbled and torn apart out of the fear of Allah. Such are the parables We set forth for people, so that they may reflect.
The closing phrase, "so that they may reflect," reveals the ultimate aim of every example given: reflection. Allah sets forth parables and displays the universe, all so that a heart that uses its reason may draw a lesson.
Reflection Is Worship, and Time Is a Blessing
Reflection is often a silent act of worship, easily overlooked, and therefore among the most neglected. The Prophet (peace be upon him) drew attention to two great assets in a person's hand:
— Sahih al-Bukhari, Riqaq, no. 6412There are two blessings which many people are deceived into losing: health and free time.
This noble hadith touches the very heart of the worship of reflection, for a sound mind and free time are the two assets that reflection requires. A person spends both on empty pursuits, on futile screens, on endless anxieties; his life ends, yet not once does he pause, look at the sky, and ask, "Who created all this, and why?" This is precisely the "loss" the hadith warns of.
If you were to set aside even five minutes of your day — putting the phone down and looking at the sky, a tree, or your own creation, asking "Why did my Lord give me this?" — you would turn a portion of your wasted time into worship.
Self-Accounting: Reflecting on Your Own State
The hardest yet most beneficial kind of reflection is for a person to turn upon himself. This is called muhasabah, self-accounting. The Prophet (peace be upon him) described the wise person thus:
— Jami al-Tirmidhi, no. 2459The wise person is the one who holds himself to account and works for what comes after death. The helpless one is he who follows his own desires and yet hopes in Allah.
In this hadith, which al-Tirmidhi graded as hasan (sound), wisdom is defined not as abundant wealth or knowledge but as a person's questioning of himself. The wise believer, at the end of each day, asks in a brief reflection: "What did I gain today, and what did I lose? Which of my words pleased my Lord, and which displeased Him?" This inner accounting leads a person to repentance and to reform. You can find how this link is forged in more detail in our Sermon on Tawbah.
How Is Reflection Practised?
Reflection is not a difficult undertaking that requires retreating to a mountaintop; with intention and habit it can enter every believer's life:
1. Slow down and be silent. Reflection ripens in stillness. One must lower the noise that constantly occupies the mind and, even for a short while, step away from the world.
2. Focus on a single thing. Do not try to reflect on the whole universe at once. To ponder one small blessing deeply — a glass of water, an ant, a single breath — is more fruitful than skimming over everything.
3. Rise from the gift to the Giver. The aim of reflection is to know the Creator through the work we see. A heart that beholds a blessing says "Alhamdulillah," binding reflection to gratitude. For the chain of blessing–reflection–gratitude, see our Sermon on Shukr.
4. Do not forget yourself. The nearest subject of reflection is a person's own self. Whoever looks at his body, his past, and where he is going draws the greatest lessons.
5. Turn thought into supplication. As we saw in the verse of Al 'Imran, the ripe fruit of reflection is glorification and prayer. Reflect, then open your hands.
Conclusion
Reflection is one of the believer's simplest yet most precious acts of worship. It asks neither ablution nor a fixed hour; it asks only an open eye, a wakeful heart, and the courage to pause and think. The servant who lifts his gaze to the sky, who remembers his Lord upon seeing a fruit in his hand, and who calls himself to account at day's end has joined both mind and heart in worship. May our Lord make us not among those who squander the intellect He gave, but among those who reflect and find Him in every sign.
To read the verses and hadiths mentioned in this sermon from their own sources, you may use the Quran and hadith archives of the VAAZ app.
References
- TDV Encyclopedia of Islam, entry "Tefekkür" (islamansiklopedisi.org.tr).
- The Holy Qur'an, Surah Al 'Imran 3:190-191, Diyanet meal (kuran.diyanet.gov.tr).
- The Holy Qur'an, Surah al-Jathiyah 45:13, Diyanet meal (kuran.diyanet.gov.tr).
- The Holy Qur'an, Surah al-Hashr 59:21, Diyanet meal (kuran.diyanet.gov.tr).
- Sahih al-Bukhari, Book of Riqaq, Hadith no. 6412 (from Ibn 'Abbas; authentic); verified via hadeethenc.com.
- Jami al-Tirmidhi, Book of the Description of the Day of Judgement, Hadith no. 2459 (from Shaddad ibn Aws; al-Tirmidhi graded it hasan).