The reciter of the Holy Qur'an in order to have more and better understanding of its objectives in addition to above-mentioned deliberations should also endeavour to remove the obstacles which prevent its understanding. Otherwise, not only would they not be benefited from its recital, on the contrary might suffer even losses. Some of the obstacles which might prevent Qur'an's understanding may be listed as follows:
It has been said that extreme precaution about the grammar and too much emphasis that all the words should be pronounced correctly with precision is something which closes the path of deliberation and pondering which is a means of understanding Qur'anic objectives, thus, preventing the reciter from discovering the aims of the holy scripture.
Some of the abject and low characteristics and filthy habits which results in heart's blackening also make the mind and conscience incompetent to comprehend Qur'anic meanings and objectives. This point has been mentioned in the following verse of the Holy Qur'an:
"Thus doth Allah print on every arrogant, disdainful heart."
- Holy Qur'an (15:35).
It means that Allah (the Glorious, the Exalted), has sealed the hearts of tyrants and arrogant people who look upon others in a degrading manner, and therefore, the path of understanding the realities has been closed for them. Or, in verses of the Holy Qur'an it has been emphasized that comprehension and realization of realities belong especially for those who restrain themselves from sins, and trust in Allah (the Glorious, the Exalted). Yes! Just like the rust makes a mirror dark and unusable, similarly such sins make the heart rusted and thus, unable to comprehend the realities.
To consider fallacies as true religion and to take position on the basis of that prejudice, and rejecting everything as null and void except his own false belief also closes the path of Qur'anic comprehension. Because very often it might happen that during Qur'anic recitation, some of its realities may be manifested for the reciter, thus, the truth becoming apparent for him, but he did not accept it, because, of its being in contradiction with his imaginations and beliefs. Or, he may interpret and explain them in a manner whereby these manifestation will become harmonious with his fallacies. Such individuals too would remain unable to discover the Qur'anic realities except that they should clean themselves from those fallacies.
Limiting the meanings and aims of the Holy Qur'an to their apparent and exoteric interpretation and treating their commentary (tafsir) and esoteric meanings (tawil) as false also closes the path of Qur'anic understanding and comprehension, thus, making him deprived from the blessing of discovering the truth.
The one who wants to discover the grandeur and reality of the Holy Qur'an should read it with deliberations as well as should keep himself distant from the obstacles which prevent him from comprehension of its realities. In proportion to his spiritual perfection and attainment of higher sublime positions, the Qur'anic realities and divine learning will become manifested upon him; his soul would be able to quench his thirst from the drink poured by the Glorious Cup, thus, becoming intoxicated with the joy of attaining spiritual contemplation (shahud).
It is at this injuncture that his heart would accept various reflections of Qur'anic verses in accordance with their meanings and intentions, and each verse in proportion to his desires and understanding will produce a special joy and ecstasy within his heart. Because in that situation he would feel that every Qur'anic verse has been revealed for his condition, especially for him and addressed to him. It is from this consideration that during recital of Qur'anic verses in accordance with their meanings and realities, each verse will produce different states in his heart like joy, grief, fear, hope, trust, obedience, consent, and Monotheism (towhid) etc.
And those conditions will initiate a relevant response such as, to seek forgiveness, admittance of guilt, repentance, supplication, thanks, praise, and recital of 'Allah is Great', or 'There is no god but Allah,' at the completion of each verse. For example, when he will be overtaken by fear, he would not find himself in a position to request from Allah (the Glorious, the Exalted), the rewards and eternal blessings which have been promised in the Qur'anic verses for His righteous servants, instead he would complain about his own calamity and misfortune by seeking refuge in Allah (the Glorious, the Exalted).
While at other times, when the state of hope will overtake him, with a heart saturated with an ardent desire and curiosity, he will beseech Allah (the Glorious, the Exalted), to bestow upon him the exalted spiritual stations, especially reserved for His most favourite righteous gnostics, whereby he could enjoy their enlightened company.
Yes! If the above stages took control of him with perfection (i.e. without least doubt about Allah's bounties and blessings of revelation), it would become clearly manifested upon him and would ascend him to such higher sublime spiritual limits, that in the recital of Qur'anic verses, he would realize and would be able to see, through the heart's esoteric eyes that Allah is speaking to him with love and compassion, and invites and whispers to him with affection.
Here his condition would resemble that of someone who is standing in the presence of an elderly personality in a state mixed with shame and humility hearing his words with sincerity and complete devotion. In case, if he thanked this great blessing with sincerity and accepted the breezing of this breeze in a manner, it deserves to be, then Allah (the Glorious, the Exalted), too would increase His goodness and affection for him, thus, ascending him higher and higher towards exalted spiritual stations, so that he would be able to contemplate spiritually the writer in writings; the speaker in speech; the characteristics in sentences; and facts and realities in phrases. In this background Sheikh Saduq (R.A.) in his (Towhid) has narrated a tradition from Imam al-Sadiq [a] as follows:
"Allah has manifested himself to his servants through His words but they do not see him."
Here it is that he will forget himself, his Qur'anic recital, all other affairs, and will concentrate all his energy and endeavours to see the Speaker - the Speaker who has revealed Himself to him through His words. (I pray to Allah by all pious, immaculate, and near ones to bestow upon us such an exalted spiritual station.)
 Towhid: Divine unity or Monotheism [Tr].