The Manners Related To Reciting The Qur’an:
1) Strive To Be Sincere When You Learn And Recite The Qur’an
2) Apply The Teachings Of The Qur’an
3) Consistently Recite And Study The Qur’an
4) You Should Not Say, “I Forgot”; Instead, Say, “I Was Made To Forget.”
5) It Is Compulsory To Contemplate The Qur’an
6) The Permissibility Of Reciting The Qur’an While One Is Standing, Walking, Riding, Sitting, Or Lying Down
7) Only The Purified May Touch The Qur’an
8) The Permissibility Of Reciting The Qur’an From Memory For One Who Is In A Minor State Of Impurity
9) The Permissibility Of Reciting The Qur’an For Menstruating Women And Women Experiencing Post-Natal Bleeding
10) It is Recommended To Clean One’s Mouth With Siwaak Before Reciting The Qur’an
11) It Is From The Sunnah To Say The Isti’aadhah (i.e., “I seek refuge in Allah from the accursed Shaitaan”) and the Basmalah (i.e., “In the Name of Allah, the Most Beneficent, the Most Merciful”) Upon Reciting The Qur’an
12) It Is Recommended To Recite The Qur’an Clearly And Slowly, And It Is Disliked To Recite It Quickly And Carelessly
13) It Is Recommended To Prolong [Certain Vowels] When Reciting The Qur’an
14) It Is Recommended To Beautify One’s Voice During Recitation, But It Is Forbidden To Recite In Song-Like Manner
15) Crying When Listening To Or Reciting The Qur’an
16) As Long As No Harm Results, It is Recommended To Recite The Qur’an Out Loud
17) The Recommended Period Of Time In Which One Should Finish Reading The Entire Qur’an
18) The Sunnah Is To Refrain From Reciting When One Is Overcome By Sleep
19) Once One Begins To Recite The Qur’an, It Is Recommended To Recite Continuously Without Unnecessarily Stopping Or Pausing
20) It Is From The Sunnah For The Reciter To Make Tasbeeh (i.e., to say, `Subhaanallah,’ how perfect Allah is!)
21) When One Passes By A Verse Of Prostration, It Is Sunnah For Him To Perform Prostration
22) It Is Disliked To Kiss The Qur’an And Place It Between One’s Eyes
23) It Is Disliked To Hang Verses Of The Qur’an Up On A Wall

The Manners Of Reciting The Qur’an, And Related Issues

Allah (Swt) said: “Verily We: It is We Who have sent down the Dhikr (i.e., the Qur’an) and surely, we will guard it (from corruption)” (Qur’an 15:9)

And Allah (Swt) said: “Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradictions” (Qur’an 4:82) And Allah (Swt) said: “Do they not then think deeply in the Qur’an, or are their hearts locked up (from understanding it)?” (Qur’an 47:24) And Allah (Swt) said: “And recite the Qur’an (aloud) in a slow (pleasant tone and) style.” [73: 4]

The Messenger of Allah (Swt) said, “No people gather in a house from Allah’s houses, to recite Allah’s Book and study it together, except that As-Sakeenah (serenity) descends upon them, mercy envelops them, the Angels surround them, and Allah mentions them to those that are with Him… “[Muslim, 2699]

The Prophet (Pbuh), also said, “The best among you is he who learns the Qur’an and teaches it. “[Bukhaaree, 5027]

And on yet another occasion, he (Pbuh) said, “The person who is proficient in the Qur’an is with the Safarah (the Messengers or the angels), the Kiraam (those that are close to Allah (Swt)), and the Bararah (those that are obedient to Allah (Swt)). As for the person who reads the Qur’an, though it is difficult for him and though he stutters, he has two rewards.”[Bukhaaree, 4937 / Muslim, 798]

The Manners Related To Reciting The Qur’an

1) Strive To Be Sincere When You Learn And Recite The Qur’an

When you recite the Qur’an, you are performing an act of worship, for which you are seeking Allah’s pleasure and reward. This, as well as all other acts of worship, must fulfill two conditions – sincerity and Mutaa’ba’ah (following the Prophet (Pbuh), in the way one performs the act of worship; otherwise, the deed performed is rejected).

An-Nawawee explained that one who recites the Qur’an is first and foremost commanded to be sincere in his recitation, to seek Allah’s countenance, and to not intend the achievement of any other goal. An-Nawawee makes an important point, for some reciters of the Qur’an want to attract attention to themselves, desiring veneration from others – we ask Allah (Swt) to keep us safe and healthy [from such diseases]. It should be enough for a reciter to know the punishment awaiting him if he recites the Qur’an so that people will praise him for his recitation, a punishment that is explained in the following Hadeeth.

Abu Hurairah (RA) related that the Messenger of Allah (Swt), said, “The first person to be judged on the Day of Resurrection is a man who was martyred. He will be brought (forward]; the blessings he received will be mentioned to him and he will acknowledge them. Then He (Allah) will say, ‘What did you do for them (i.e., what did you do to show thankfulness for those blessings)?’ He will say, ‘I fought for You until I was martyred.’ Allah (Swt) will say, ‘You have lied; instead, you fought so that it would be said: [He is] brave, and that has indeed been said [about you].’ Then an order will be given regarding that man, and he will be dragged on his face until he is thrown into the Hellfire. [Another among the first to be judged is] a man who learned the Qur’an, taught it, and recited it. He will be brought [forward]; the blessings he received will be mentioned to him and he will acknowledge them. Then He will say, ‘What did you do for them?’ The man will say, ‘I learned knowledge and taught it. And I recited the Qur’an for You.’ He (Swt) will say, ‘You have lied, but instead you learned knowledge so that it would be said: [He is] a scholar; and you recited the Qur’an, so that it would be said: He is a reciter, and [both statements] have been said. Then an order will be given regarding him; he will be dragged on his face until he is thrown into the Hellfire…” [Muslim, 1905]

2) Apply The Teachings Of The Qur’an

You apply the Qur’an’s teachings by deeming lawful what it permits, and deeming forbidden what it forbids; by avoiding what it prohibits and acting on its commands; by applying its clear verses and believing in its unclear verses; and by applying all of its laws and precepts. A severe punishment awaits those who, despite being blessed by Allah (Swt) with knowledge of the Qur’an, do not apply its teachings.

In a long Hadeeth wherein the Prophet (Pbuh), described a dream he had, he (Pbuh), said, “Until we came upon a man who was lying down on his back, and upon another man who was standing over him with a rock or a stone. [The man who was standing] would break the other man’s head, and when he would strike him, the rock would roll away. Whenever he went to retrieve the rock, he would no sooner return than the other man’s head would heal and return to its previous state. Then the man [who was standing] would strike him [over and over again]. I asked, ‘Who is this?”‘ The Prophet (Pbuh), then explained the meaning of what he saw: “As for the one whose head would be [constantly] broken, he is a man whom Allah (Swt) taught the Qur’an, but who would then sleep from it at night, and not apply it during the day. That will be done to him (his head being struck with the rock, over and over again) until the Day of Resurrection.” [Bukhaaree, 1386]

3) Consistently Recite And Study The Qur’an

To be sure, if one who memorizes the Qur’an does not revise it frequently and consistently, he will forget the portions he memorized, for the Qur’an escapes quickly from the breasts of men. And for this very reason, we must study and recite it as frequently as possible. Ibn ‘Umar (RA) reported that the Messenger of Allah (Swt) said, “The example of the companion of the Qur’an is that of an owner of a tied camel: if he is vigilant over it, he will hold onto his camel; if he releases it, it will go away. ” [Bukhaaree, 5031 / Muslim, 789]

And from the Hadeeth of Abu Moosa (RA), the Prophet (Pbuh) said, “Maintain the Qur’an (by revising it frequently), for by the One Who has my soul in His Hand, it goes away more intensely than do camels from their hobbles.”[Bukhaaree, 5033]

Here, the Prophet (Pbuh), likened the study and constant recitation of the Qur’an to tying a camel, which, it is feared, might break loose and flee. As long as one keeps a camel tied with its hobble, it is preserved; and as long as one studies and revises the Qur’an, it will not escape from his memory. Camels are singled out in this example because they are notorious for fleeing and because they are difficult to retrieve once they have fled.

4) You Should Not Say, “I Forgot”; Instead, Say, “I Was Made To Forget.”

One night, when he heard a man reciting a Chapter of the Qur’an, the Messenger of Allah (Swt), said, “May Allah have mercy on him, for he has indeed reminded me of such and such verse, which I was made to forget, from such and such Soorah (Chapter).” [Bukhaaree, 5038, Muslim, 788]

And in another Hadeeth, the Messenger of Allah (Swt), said, “Wretched is it for one of them to say, ‘I forgot such and such verse’; rather, he was made to forget it (some scholars have said that one says this – “I was made to forget” – to recognize the fact that he is being punished for not revising and maintaining the verse (or verses) as well as he should have done).” [Bukhaaree, 5039, Muslim, 790]

An-Nawawee said, “It is forbidden for one to say, ‘I forgot it,’ because that suggests negligence regarding the Qur’an’s verses, and Allah (Swt) has indeed said: “Our verses came unto you, but you disregarded them.” And in explaining the above-mentioned Hadeeth, Al-Qaadee ‘Iyaadh said, “The best explanation of this Hadeeth is that the saying itself – “I forgot it” – is not being blamed, but rather what is reprehensible is the condition of the person saying it. It is as if he is saying, ‘I forgot…[and my situation is] the situation of one who memorized the Qur’an but was then negligent regarding it, until he forgot it.”‘

Question: What is the ruling regarding one who memorizes the Qur’an or parts of it, but then forgets what he memorized?
Answer: The Permanent Council Of Scholarly Research in Saudi Arabia gave this answer: It is certainly not appropriate for one who memorized the Qur’an to be derelict in reciting and maintaining it; instead, he should revise a set amount daily, to help him maintain the Qur’an and to prevent him from forgetting it; furthermore, he should do so, hoping for reward and seeking to benefit from its commands and rulings, both in belief and in action. But if one memorizes a portion of the Qur’an and then forgets it because he was careless or because he became busy, he is not sinning. All ahaadeeth that mention any kind of punishment for someone who forgets what he memorized from the Qur’an are not authentically related from the Prophet (Pbuh). And success lies with Allah (Swt).

5) It Is Compulsory To Contemplate The Qur’an

There are a number of revealed texts in which we are called upon to contemplate the verses of the Qur’an. We have hitherto mentioned some of those texts; one example is this verse: Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradictions” (Qur’an 4:82)

Ibn As-Sa’dee explained that contemplating the Qur’an means to contemplate its meanings, to reflect on its teachings, aims, and wisdoms. Contemplating the Qur’an is the key to and fountain-head of all knowledge. It is through contemplation of the Qur’an that one’s Eemaan (faith) increases in his heart. In contemplating the Qur’an, one becomes acquainted with his Lord, His perfect qualities, and those qualities of imperfection that He (Swt) is far above from having; furthermore, one learns the way to worship Allah (Swt) and becomes able to distinguish between the people of righteousness and the people of evil.

And the more one reflects on the Qur’an, the more will his knowledge, foresight, and practical application of the religion increase. So important is it to contemplate the Qur’an that Allah (Swt) did not only encourage us to do so, but informed us that it is the purpose behind the Qur’an being revealed: “(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember” (Qur’an 38:29)

This was the way of the Companions; they would, as Imam related, take ten verses from the Messenger of Allah (Swt) Then, they would not move on to the next ten until they learned the knowledge and the application of the ten they had with them. They said, “And so we learned knowledge and action.” [Al-Musnad, 22971]

Yahyaa Ibn Sa’eed related that when he was sitting down with Muhammad Ibn Yahyaa on one occasion, Muhammad called out to a man and said, “Relate to me what you heard from your father.” The man said, “My father informed me that he once went to Zaid Ibn Thaabit (RA) and said, ‘What is your view on reading the [entire] Qur’an in seven [nights]?’ Zaid (RA) answered, ‘That is good, but for me to read the [entire] Qur’an in half a month or in ten [nights] is more beloved to me – but ask me why?’ My father said, ‘Then I ask you, why?’ Zaid (RA), said, `So that I may contemplate it, and stop at [different verses, to reflect on them and the profound wisdoms and teachings contained in them].”‘[Muwatta Maalik, 1/136]

6) The Permissibility Of Reciting The Qur’an While One Is Standing, Walking, Riding, Sitting, Or Lying Down

The source of this ruling is found in the saying of Allah (Swt): “Those who remember Allah (always, and in prayers) standing, sitting, and down on their sides” (Qur’an 3:191)

And in the saying of Allah (Swt): “In order that you may mount firmly on their backs, and then may remember the Favor of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to our Lord we indeed are to return!” (Qur’an 43:13)

From the Sunnah, we learn that the Prophet (Pbuh): would recite the Qur’an in various positions – even when riding or resting on something. ‘Abdullah Ibn Mughaffal ate, said, “On the day of the Makkah Conquest, I saw the Messenger of Allah (Swt) reciting Sooratul-Fath (The Victory Chapter) while he was on his riding camel.”[Bukhaaree, 5034] ‘Aaisha (RA) said, “While I would be menstruating, the Prophet (Pbuh) would recline in my lap and recite the Qur’an.” From the fact that the Prophet (Pbuh), recited the Qur’an while he was riding on his mount, we infer that it is similarly permissible to recite the Qur’an when we are walking, for there is no significant difference between the two states as would make one deserving of a certain ruling and the other deserving of a different ruling.

7) Only The Purified May Touch The Qur’an

This ruling is based on the saying of Allah (Swt): “Which (that book with Allah) none can touch but the purified (i.e., the Angels)” (Qur’an 56:79) The Prophet (Pbuh) sent an important letter to ‘Amr Ibn Hazm it contained, in addition to other matters, legal rulings pertaining to inheritance law and punishments for crimes. In that letter is written, “And that none touch the Qur’an except for the purified.”

Question: Is it permissible for one who is in a state of impurity to hold the Qur’an via a barrier, such as a piece of cloth or the cloth of one’s garment?

Answer: Yes, one may hold the Qur’an via a barrier, because in doing so, one is not physically touching the Qur’an. Shaikh Al-Islam issued this ruling and said that it applies regardless of whether the cloth used is that of a man, woman, or child, and regardless of whether one holds it from above or below. And Allah (Swt) knows best.

Although it is permissible to carry the Qur’an in one’s pocket, it is not permissible for one to carry it when one enters the toilet. Before entering, one should leave it in an appropriate place, so as to show honor and veneration for the Qur’an. But if one is forced to enter with it because he fears that, left outside, it will be stolen, he is allowed to take it into the washroom with him, for there is a necessity in this case.

8) The Permissibility Of Reciting The Qur’an From Memory For One Who Is In A Minor State Of Impurity

If one is Junub, in a major state of impurity (this results, for instance, from engaging in sexual intercourse or having a wet dream, and one continues to remain in this state until he takes a shower), it is categorically forbidden for him to recite the Qur’an, which means that he may neither touch the Qur’an and read from it directly nor recite it from memory. ‘Alee (RA), said, “The Messenger of Allah would recite the Qur’an to us, as long as he was not Junub (in a major state of impurity).”

But if one is in a minor state of impurity (which results, for example, from sleeping, passing wind, defecating, or urinating), then it is permissible for him to at least recite the Qur’an from memory. Discussing the time when he spent the night at the home of his aunt – Maymoonah (RA), the Prophet’s wife – ‘Abdullah Ibn ‘Abbaas (RA) said, “In the middle of the night – or just before or just after – the Messenger of Allah woke up, sat up, and wiped the sleep from his face with his hand. He then recited the last ten verses of Soorat Aal-‘Imraan (The Family of ‘Imraan Chapter), after which he stood up [and went] to a canteen that was suspended (or tied). He then made ablution, performing it well.” That the Prophet (Pbuh) recited the Qur’an after sleeping but before performing ablution proves that it permissible for one who is in a minor state of impurity to recite the Qur’an, for like sleep, urinating and passing wind and defecating result in one being in a state of minor impurity; hence, they all take the same ruling.

True, it is better and more complete to recite the Qur’an when one is purified; nonetheless, neither blame nor criticism should be leveled at one who recites it while being in a minor state of impurity. In fact, the one who blames or criticizes him is the one who deserves censure, because he is imputing blame to one who is doing the same as the Prophet (Pbuh) did — as is established in the authentic Sunnah.

‘Umar Ibn Al-Khattaab (RA) was once with a group of people who were reciting the Qur’an. He left them to relieve himself, and as he was returning, he was reciting the Qur’an. A man said to him, “O Leader of the Believers, do you recite the Qur’an without having had performed ablution?” ‘Umar (RA) rejoined, “Who issued this ruling to you (that it is not permissible to recite the Qur’an when one is in a minor state of impurity); was it Musailamah?”[Am-Muwatta, 469]

Question: Is it permissible for a person who is in a minor state of impurity to read directly from the Qur’an (i.e., while he is touching it)?

Answer: The Permanent Council For Scientific Researches (in Saudi Arabia) gave the following answer: If one is Junub (in a major state of impurity), he may not recite the Qur’an until he takes a shower; he may neither read from the Qur’an directly nor recite it from memory. And only after one is completely purified, from both the minor and major states of impurity, may one read directly from the Qur’an. [Fatwa, 8859]

Question: Which is better for the reader — to read from memory or to read directly from the Qur’an?

Answer: The scholars are in disagreement concerning this issue. Some hold that it is better to read from one’s memory, while others maintain that it is better to read directly from the Qur’an. The latter group represents the majority of scholars; they say it is better to read directly because there is the added precision and blessings of seeing the Qur’an, blessings that are not necessarily tangible or directly felt. However, there remains a third group of scholars whose opinion in the matter lies somewhere in between:

Ibn Katheer said, “Some scholars say, ‘The matter really revolves around humility and presence of heart; if these are found in greater abundance when one reads from memory, then it is better for him to read from memory; but if they are found in greater abundance when one is reading directly from the Qur’an, then reading directly from the Qur’an is better. And if one finds that he has an equal amount of humility when reading directly or when reading from memory, then reading directly from the Qur’an is better, because better precision is achieved and because there is the added distinction of looking at the Qur’an.”‘ After discussing this last opinion, Ash-Shaikh Abu Zakariyyah An-Nawawee (may Allah have mercy on him) said, “From the sayings and actions of our pious predecessors, it appears that they applied this detailed ruling.” And in relation to this issue, Ibn Al-Jawzee said, “Whoever has a copy of the Qur’an should at the very least read a few verses directly from it everyday, so that it does not become abandoned.”

9) The Permissibily Of Reciting The Qur’an For Menstruating Women And Women Experiencing Post-Natal Bleeding

There is no authentic proof in which it is established that these two categories of women may not recite the Qur’an; nonetheless, we know for sure that they may not touch the Qur’an. The Permanent Council For Scientific Researches (in Saudi Arabia) issued this ruling: “There is nothing wrong in these two categories of women reciting the Qur’an without touching it: menstruating women and women experiencing post-natal bleeding. This is the stronger of the two opinions held by different scholars in this issue, for there is no authentic proof established from the Prophet (Pbuh) which indicates a prohibition in this regard.”

10) It is Recommended To Clean One’s Mouth With Siwaak Before Reciting The Qur’an

One does this, showing good manners to and veneration for Allah’s speech. So if one intends to recite Allah’s speech, he does well to clean his mouth and give it a good smell with As-Siwaak or with anything else through which cleanliness is achieved. This saying of Hudhaifah (RA) indicates something to the effect of the said practice: “When the Prophet (Pbuh), would wake up at night for Tahajjud (late-night prayer), he would rub and clean his mouth with As-Siwaak.” [Muslim, 225]

11) It Is From The Sunnah To Say The Isti’aadhah (i.e., “I seek refuge in Allah from the accursed Shaitaan”) and the Basmalah (i.e., “In the Name of Allah, the Most Beneficent, the Most Merciful”) Upon Reciting The Qur’an

That it is Sunnah to say the Isti’aadhah before reciting the Qur’an is based on both the Qur’an and the Sunnah. Allah (Swt) said: “So when you want to recite the Qur’an, seek refuge with Allah from Shaitaan (Satan), the outcast (the cursed one)” (Qur’an 16:98)

And from the Sunnah, there is the narration of Abu Sa’eed Al-Khudree (RA) who said, “When the Prophet (Pbuh), stood at night, he would Kabbar (make takbeer, i.e., say, Allahuakbar, Allah is the greatest). Then he would say, ‘How perfect You are 0 Allah, and I praise You. Blessed be Your name, and lofty is Your position, and none has the right to be worshipped except You.’ Next, he would say, ‘Laailaha Illallah (none has the right to be worshipped but Allah),’ three times, followed by ‘Allahuakbar Kabeeran (Allah is Most Great),‘ three times, and, “I seek refuge with Allah, the All-Hearing and the All-Knowing, from the accursed Shaitaan (Satan) – from his pride, his poetry, and his madness.’ Then he would recite [the Quran].”[Abu-Daawood]

Therefore, from the above-mentioned verse and Hadeeth, we know of two forms of making Isti’aadhah (of seeking refuge with Allah from the accursed Shaitaan):

1) “I seek refuge with Allah from the accursed Shaitaan.”

2) “I seek refuge with Allah, the All-Hearing and the All-Knowing, from the accursed Shaitaan – from his pride, his poetry, and his madness.”

And there is a third wording that is related by Abu Daawood: “I seek refuge with the All-Hearing and the All-Knowing from the accursed Shaitaan.”[Abu-Daawood, 785] Since each wording has its source in the Qur’an and Sunnah, it is recommended for one to alternate, now using one wording, now using another.

The Isti’aadhah is important because it helps keep the Shaitaan at a fair distance away from one’s heart while he is reciting Allah’s Book. With the Shaitaan far away, one can then benefit by his recitation – by reflecting upon its verses and understanding its meanings, for there is certainly a significant difference between reciting the Qur’an while one’s heart is awake and present, and between reciting it while one’s heart is asleep and heedless.

As for the Basmalah (to say, ‘In the name of Allah, the Most Beneficent, the Most Merciful’), it is Sunnah to say it upon reciting the Qur’an. Anas (RA) said, “One day, while the Prophet (Pbuh) was among us, he took a nap; then he raised his head, smiling. We asked, ‘What made you laugh, O Messenger of Allah?’ He (Pbuh) said, “‘A Soorah (Chapter of the Qur’an) was revealed to me earlier.”‘

He then recited: “‘In the name of Allah, the Most Beneficent, the Most Merciful”‘. “Verily, we have granted you (O Muhammad (Pbuh)) Al-Kauthar (a river in Paradise). Therefore, turn in prayer to your Lord and sacrifice (to Him only). For he who makes you angry (O Muhammad (pbuh)) – he will be cut off (from every good thing in this world and in the Hereafter)” (Qur’an 108).'” [Muslim, 400]

Question: It is a common practice among many Muslims to say “Sadaqallahul-‘Adheem (Allah, the All-Mighty, has spoken the truth)” immediately after they recite some of the Qur’an. Is there any proof to support this practice?

Answer: There is no proof, neither from the Qur’an nor from the Sunnah, which indicates that one should always say “Sadagalla-hul’-Adheem” immediately after reciting the Qur’an. True, this is now the practice of the majority, but the deeds of the many are not proofs that show something to be true. Allah (Swt) said: “And most of mankind will not believe even if you desire it eagerly” (Qur’an 12:103)

Al-Fudail Ibn ‘Iyaad (may Allah have mercy on him) is known for some profound, epigrammatic sayings; in one such saying, he said, “Do not feel lonely on the paths of guidance just because few people travel them, and do not be deceived by the abundance of destroyed travelers [on the paths of misguidance].”

As to the issue in question, proof is with those who forbid this practice. The Messenger of Allah (Swt), once said to Ibn Mas’ood (RA) “Recite [the Qur’an] to me.’ Ibn ‘Mas’ood (RA) answered, “I… recite the Qur’an to you, and to you it was revealed?” The Prophet said, “I indeed desire to hear it from other than me.” Ibn Mas’ood (RA) recited “The Women Chapter” until he (RA) reached, “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad (Pbuh)) as a witness against these people?” (Qur’an 4:41)

Then, the Prophet (Pbuh) said, “Stop,” or, “Refrain.” Ibn Mas’ood later related, “I then saw [tears] flowing from his eyes; may my mother and father be ransom for him.”[Bukhaaree, 5055]

The Prophet (Pbuh), did not say to him, “Say: Sadaqallahul-Adheem.” Nor is it authentically established in any other Hadeeth that the Prophet (Pbuh) said it or asked someone to say it upon completing the recitation of the Qur’an. Furthermore, the practice in question is not related from the early generations of Muslims. All we can say then is that it is a newly invented practice and that there is no related Sunnah that legitimizes it.

The Permanent Council For Scientific Reasearches (in Saudi Arabia) issued the following ruling: When one says, “Sadaquilahul-Adheem,” what he is saying is certainly the truth, but to say it regularly when one finishes reading the Qur’an is an innovation (Bid’ah). Despite the fact that the Prophet (Pbuh); and the rightly-guided Khaleefahs recited the Qur’an often, no narration has come to us, as far as we know, to support the said practice. However, it is authentically established that the Prophet said, “As for one who performs an action which our matter is not upon, then it is rejected.” And according to another narration, he (Pbuh) said, “Whoever introduces something into our matter that is not from it, then it is rejected.” [Fatwa, 4310]

In a related issue, Imam An-Nawawee made the following point: when one begins his recitation from the middle of a Chapter (Soorah), it is recommended for him to start at a verse that is closely linked to other verses, i.e., at the beginning of a theme or topic or story. Similarly, when he stops reciting, he should stop at a verse that ends a series of verses that are linked in meaning. Therefore, one need not start and stop according to sections (some sections end whenever 1/ 30th of the Qur’an is completed, but there are other ways in which the Qur’an is divided as well), the ends of which are usually indicated in copies of the Qur’an.

Many of these sections begin or end in the middle of verses that are linked together in meaning. Imam An-Nawawee then said, “With this meaning in mind, the scholars said, ‘Reciting a Soorah (Chapter) in its entirety is better than reciting a portion equal in size to that Chapter from one of the long Chapters,’ the reason being that the connection between verses in certain cases is not clear to many or most people.”

12) It Is Recommended To Recite The Qur’an Clearly And Slowly, And It Is Disliked To Recite It Quickly And Carelessly

Allah (Swt) commanded us to recite the Qur’an in the best manner possible – slowly and clearly and with a nice tone: “And recite the Qur’an (loudly) in a slow, (pleasing tone and) style” (Qur’an 73:4)

The Arabic word used in this verse is Tarteel; Ibn ‘Abbaas (RA) described it to mean, “Make very clear [and distinguishable each letter and word].” Abu Ishaaq said, “And clarity is not achieved by reciting in a hurried manner.” Rather, clarity is achieved by making clear every letter, by giving it its full due in reciting it. When one recites the Qur’an as he is commanded to do in the above-mentioned verse, he is more likely to understand the meanings of Qur’an.

Many of our pious predecessors – from the Companions (RA), and those who came after them – have expressed dislike for reciting in a quick but negligent manner. It may be that one desires to read more in a shorter period of time in order to achieve the greatest reward possible; however, in the process of doing that, he loses out on the greater benefit, which is to contemplate the verses he is reciting, to be spiritually moved by them, and to be moved into action. To be sure, one who recites the Qur’an and contemplates its meanings is more complete than one who hurries in his recitation, seeking to finish a chapter quickly.

Nuhaik Ibn Sinaan once went to ‘Abdullah Ibn Mas’ood (RA) and asked, “O Abu ‘Abdur-Rahmaan, how do you read this letter -as an Alif or a Yaa; [in the verse,] is it Min Maa’in Ghairi Aasin or…Yaasin?” ‘Abdullah said, “And the entire Qur’an you have read other than this?” Nuhaik said, “Indeed, I read a Mufassil [chapter (Mufassil chapters are those chapters between Qaaf and the end of the Qur’an)] in one Rak’ah (one unit of prayer).” ‘Abdullah (RA) said, “This is like the quick, hurried reading of poetry. Verily, there are people who recite the Qur’an but it does not pass their collarbones; however, if it (the Qur’an) enters the heart and becomes firm therein, it benefits [the reciter]…” [Bukhaaree, 775]

Abu Hamzah related that he said to Ibn ‘Abbaas (RA) “I am indeed quick in my recitation; verily, I read the [entire] Qur’an in three [days], to which Ibn ‘Abbaas (RA) rejoined, “For me to read Al-Baqarah in one night but to contemplate it and recite it clearly and slowly is more beloved to me than for me to recite the recitation that you described.” In another narration, he (Pbuh) said, “If there is no way except for you to do as you said, then read it with a recitation in which your ears hear and your heart comprehends.”[Al-Haashiyah, 238]

Imam Ahmad said, “I like smooth, flowing recitation, and I dislike speed (and hastiness) in recitation.” On another occasion, when he was asked about a fast-paced recitation of the Qur’an, Imam Ahmad said that he disliked it, except if one’s speech pattern in general is such that he cannot go slower. He was also asked if one sins by reciting with a fast-pace. He said, “As for it being a sin, I dare not go that far (he said this because he was careful and knew the sin of saying that something is Haram – forbidden – when it isn’t).”

Question: Which is better for the reciter – to recite slowly and contemplate what he is reciting or to recite quickly but without reciting negligently, i.e., without doing injustice to the pronunciation of words and letters (the one who does injustice to them is discussed in the previous question)?

Answer: With the condition that quick reading does not involve any negligence in one’s recitation, some scholars have ruled that is better to read quickly, because one can recite more, which means a greater reward. Other scholars maintain that is better to read slowly and deliberately.

Ibn Hajr said, “A scholarly review of the issue points to virtue in both a quick reading and a slow, deliberate reading, as long as the one who reads quickly does not do injustice to the letters, vowels, stops, and compulsory elements [of recitation]. There is nothing to prevent one from deeming either of them to be superior or both to be equal. A person who reads slowly and deliberately is like one who gives a single, valuable jewel in charity. One who reads quickly, on the other hand, is like one who gives many jewels, which are equal in value to the other person’s single jewel, in charity. It may be, though, that the price of the single jewel is more valuable than all of the jewels that the second person gave; or the opposite might hold true. [Fathul-Baaree, 8/07]

13) It Is Recommended To Prolong [Certain Vowels] When Reciting The Qur’an

This is established from the Messenger of Allah (Swt) When he was asked about the recitation of the Prophet (Pbuh), Anas ite said, “It was prolonged.” And to demonstrate, he read, “Bismillahir-Rahmaanir-Raheem“; he prolonged “Bismillah“; he prolonged “Ar-Rahmaan“; and he prolonged “Ar-Raheem.” [Bukhaaree, 5045]

14) It Is Recommended To Beautify One’s Voice During Recitation, But It Is Forbidden To Recite In Song-Like Manner

Al-Baraa (RA) said, “I heard the Messenger of Allah (Pbuh), recite, “By the fig, and the olive} (Qur’an 95), during Al-‘Isha (prayer), and I have never heard anyone that had a more beautiful voice or recitation than he did.” [Bukhaaree, 769]

There are authentic narrations which indicate that it is recommended to beautify one’s voice when reciting the Qur’an. For example, the Prophet (Pbuh) said, “Allah has not heard anything similar to His hearing a Prophet chant the Qur’an.” [Muslim, 792]

As they are complete in their form and piety, the Prophets are also blessed with beautiful voices. And Allah hears the voices of all slaves, both the righteous ones and the wicked ones; hence we learn from the Hadeeth that Allah has not heard anything, from the voices of His slaves, that is similar to a Prophet reciting the Qur’an and beautifying his recitation. [Fadaail Al-Qur’aan, 179, 180]

Imam Ahmad said, “The reciter should beautify his voice with the Qur’an and recite it with a sense of sadness and contemplation.” This saying of Imam Ahmad is also an explanation of the Prophet’s saying, “Allah has not heard anything similar to His hearing a Prophet chant the Qur’an.”

In another narration, the Prophet (Pbuh) said, “He is not from us who does not chant the Qur’an.” [Abu Daawood, 1469] And in the narration of Al-Barraa Ibn ‘Aazib (RA), the Messenger of Allah (pbuh) said, “Adorn “your voices with the Qur’an. ” [Abu Daawood,]1468

In beautifying our voices, we should chant the Qur’an, reading it with feeling and with a sense of sadness. The night after the Prophet (Pbuh), heard Abu Moosa Al-Ash’aree (RA) recite the Qur’an, he met Abu Moosa (RA) and said, “Would that you had seen me when I was listening to your recitation last night! You have indeed been given a flute from the flutes of the family of Daawood.” [Muslim, 793]

Abu Ya’laa related the following addition to the same Hadeeth: Abu Moosa (RA), then answered, “Had I known where you were, I would have indeed adorned my voice for you.” [Fathul-Baaree, 8/711]

Abu Moosa’s Hadeeth proves that it is permissible to assume a beautiful recitation or contrive to beautify one’s recitation; this does not mean, however, that one goes beyond the limits set by the Shariah. One should not exaggerate and elongate to the degree that his recitation takes the form of a melody or a song. Imam Ahmad said that he had a strong aversion to recitation in the style of melodies, saying that doing so is Bid’ah (an innovation). And Shaikh Taqee-ud-Deen said, “Reciting the Qur’an in a melodious way whereby it resembles the melody of a song is disliked and is an innovation, a ruling that is clearly mentioned by Maalik, Ash-Shaafi’ee, Ahmad Ibn Hanbal, and other Imams as well.”

15) Crying When Listening To Or Reciting The Qur’an

Crying when both listening to and reciting the Qur’an is related in the Sunnah. As to the latter, ‘Abdullah Ibn Ash-Shukhair (RA) said, “I went to the Prophet (Pbuh) when he was praying, and from his breast emerged a crying sound like the sound of a container in which water is boiling.” [Sharhus-Sunnah, 3/245] And in the same context, ‘Abdullah Ibn Shaddaad said, “I heard the sobbing of ‘Umar (RA), and I was in the last rows. He (RA) was reciting: “I only complain of my grief and sorrow to Allah” (Qur’an 12:86).” [Ta’leeqan]

As for crying when one listens to the recitation of another, the Messenger of Allah, once said to Ibn Mas’ood (RA), “Recite [the Qur’an] to me.’ Ibn ‘Mas’ood (RA) answered, “I…recite the Qur’an to you, and to you it was revealed?” The Prophet (Pbuh) said, “Yes.” Ibn Mas’ood (RA) recited “The Women Chapter” until he (RA) reached, “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad (Pbuh)) as a witness against these people?” (Qur’an 4:41)

Then, the Prophet (Pbuh) said, “That is enough for you now.” Ibn Mas’ood (RA), later related, “I then turned to him and saw [tears] flowing from his eyes.” [Bukhaaree, 5055]

As for people today who scream and weep very loudly, they have abandoned the upright way; but let no one think that I am making a sweeping generalization, for there are both sincere people and insincere people among them. Yet it is amazing to see that some people are prone to affectation, crying rivers of tears when they hear the Imam make supplication in Al-Qunoot, but not crying at all when they hear Allah’s speech being recited. To such people, we point out that the most complete people are those whom Allah (Swt) described thus in His Book: “Allah has sent down the best statement, a Book (this Qur’an), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah” (Qur’an 39:23)

And the most complete of people are those that are upon a condition like that of the Prophet (Pbuh), who did not scream or wail, but cried with a sound similar to the sound of pressure that emanates from a pot of boiling water.

One might contend that some of our pious predecessors fainted or died when they listened to or recited the Qur’an. I do not deny that that happened to some from the Taabi’oon and those who came after them; however, it did not occur during the generation of the Companions (RA). And the reason why it happened to some of our pious predecessors is because the message of the Qur’an is strong and their hearts were weak, so when the message was communicated to their hearts, they were not able to take it in. Thus they were truthful in what happened to them, and they are also excused. And of course, one to whom this occurred is indeed of high-ranking, for had his heart not been alive, had he not known the meaning and significance of what he was reciting, he would not have fainted or died. But it is more complete to feel similar emotions yet remain strong and firm, and this was the case for many of our pious predecessors – may Allah be pleased with them all. [Al-Aadaab Ash Shar’iyyah, 2/305]

In a related issue, it is recommended to ask a proficient reciter who has a beautiful voice to recite the Qur’an.

This clearly occurred when the Prophet (Pbuh) asked Ibn Mas’ood (RA) to recite the Qur’an to him. The Messenger of Allah (Pbuh) said to Ibn Mas’ood  (RA), “Recite [the Qur’an] to me.’ Ibn ‘Mas’ood (RA) answered, “I…recite the Qur’an to you, and to you it was revealed?” The Prophet (Pbuh) said, “I indeed desire to hear it from other than me.” And about ‘Abdullah Ibn Mas’ood (RA), the Prophets (Pbuh) said, “Whomsoever it pleases to recite the Qur’an smoothly and freshly as it was revealed, then let him recite it upon the recitation of Ibn Umm ‘Abd (‘Abdullah Ibn Mas’ood (RA)).”[Musnad, 35]

The Prophet (Pbuh) ordered that the people should take the Qur’an from four Companions (RA) ‘Abdullah Ibn Mas’ood (RA) was one of them: “Take the recitation of the Qur’an from four: ‘Abdullah Ibn Mas’ood (RA), Saalim Maulaa Abee Hudhaifah (RA), Ubai Ibn Ka’ab (RA), and Mu’aadh Ibn Jabal (RA).”[Bukhaaree, 3760]

16) As Long As No Harm Results, It is Recommended To Recite The Qur’an Out Loud

In his Adhkaar, An-Nawawee mentioned that there are both narrations that extol the virtues of reciting out loud and narrations that extol the virtues of reciting quietly, whereby no one but the reciter hears his recitation. The issue, therefore, requires some explanation. The scholars have said that, by reciting quietly, one is less likely to recite for show; hence, reciting quietly is better for one who fears that he will show off if he reads out loud. Then they said that, in other cases, reciting out loud is better, as long as other worshippers or people that are sleeping or others are not disturbed by one’s recitation.

That reciting out loud is better is proven by the fact that it requires more effort and its benefit extends beyond the reciter to those who are listening; furthermore, by reciting out loud, one repels sleep, stimulates mental activeness, and wakes up those who should wake up (those, for example, who are sleeping when it is time for prayer). But if one does read out loud, he should respect those people that are near him – for example, another person who is reciting the Qur’an or someone who is sleeping. He should not harm them by raising his voice, a ruling that is established by a Hadeeth related by Abu Sa’eed (RA). The Messenger of Allah (Pbuh) spent the night in the Masjid and heard people reciting out loud; he (Pbuh), removed the barrier that separated him from them and said, “Lo! Each one of you is privately conversing with his Lord, so do not inflict harm upon one another. And let not some of you raise his voice in recitation over the voices of the others,” or he (Pbuh) said, “During prayer.” [Abu-Daawood, 1332]

Note: It is not permissible for women to recite in the presence of men (who are not her Mahram), for the fear of temptation that might result. The Shariah came to block all paths that lead to what is Haram (forbidden).

It is also important to note that one must speak and enunciate, moving his tongue and lips, for him to receive the reward for reciting the Qur’an. When one reads the Qur’an with his eyes without moving his lips, he does not reap the rewards that are specified for one who recites the Qur’an. Shaikh Ibn Baaz (may Allah have mercy on him) said, “It is okay to look at the Qur’an without reciting it, especially if one is trying to contemplate and understand its meanings, but one who does so is not reciting and does not achieve the merits that come with reciting the Qur’an. One only achieves those merits by enunciating the Qur’an, even if those around him do not hear him. The Prophet (Pbuh) said, “Recite the Qur’an, for on the Day of Resurrection, the Qur’an will come as an intercessor for its people.’ (Related by Muslim)

Its people, as is mentioned in other Ahadeeth, are those who apply its teachings. And the Prophet (Pbuh) said, “‘Whoever reads a letter from the Qur’an has one reward for doing so; and every reward (for a good deed) is multiplied ten times.”‘ (Related by At-Tirmidhee and Ad-Daarimee, with an authentic chain.) And one is not considered to be reciting or reading the Qur’an unless he utters what he is reading, a ruling that is clearly mentioned by the people of knowledge. And success lies with Allah (Swt).” [The Magazine For Islamic Research, 140]

17) The Recommended Period Of Time In Which One Should Finish Reading The Entire Qur’an

Our pious predecessors had different customs in regard to the time it took them to read the entire Qur’an. Some would finish it in two months; others, in one month; others, in ten days; and yet others, who constitute the majority, in seven days. This disparity of custom is related by An-Nawawee in his Adhkaar. But there were even some who would read the entire Qur’an in 3 days, and a perhaps smaller group who would complete it in a single day. In regards to this issue, the story of ‘Abdullah Ibn ‘Amr (RA) is well-known. He (RA) said, “The Messenger of Allah (Pbuh) said to me, ‘Recite the Qur’an in one month,’ to which I responded, ‘I find strength [to finish it in a shorter amount of time].’ Then the Prophet (Pbuh) said, ‘Then read it in seven [days] but do not increase beyond that (i.e., do not complete it in a shorter amount of time).” [Bukhaaree, 5054]

Some scholars have therefore said that seven days is the shortest amount of time in which one should finish reading the entire Qur’an; other scholars, however, have ruled that 3 days is the lower limit in this issue, mentioning the following Hadith to support their view. ‘Abdullah Ibn ‘Amr (RA) said, “The Messenger of Allah (Pbuh) said to me, ‘Read the Qur’an in a month,’ to which I responded, ‘I find strength [in myself to finish reading it in a shorter amount of time].’ The Prophet (Pbuh) said, “Read it in three [days].” [Abu Dawood, 1391]

Imam Ahrnad said that the period it takes to finish reading the Qur’an is not set or limited, but rather depends on the strength and energy of each individual, because it is related that ‘Uthmaan (RA) would finish reading it in a single night; the same is related about others from our pious predecessors.

The opinion I feel to be strongest is the one held by An-Nawawee: the ruling in this matter differs from person to person. If, through contemplation, one is blessed with gaining an understanding of fine or difficult to understand points, he should limit himself to reading at a pace that allows him to achieve maximum comprehension. Similarly, if one is occupied in spreading knowledge, in judging between Muslim litigants, or in other religious duties that have to do with the general population of Muslims, then one should read that amount which allows him enough time to fulfill his other duties. But if one is not from the above-mentioned categories, he should read as much as he is able, without reading so much that ennui or boredom or imprecision in recitation (from lack of concentration) results.

Related Note: Although many supplications for the occasion of finishing the Qur’an are widespread and known among the masses, no proof establishes the legitimacy of a single one from them; or in other words, no authentic Hadeeth mentions a specific supplication that is to be read when one finishes reading the Qur’an. Perhaps the most famous supplication in this regard is the one that is ascribed to Shaikh Al-Islam Ibn Taymiyyah; however, it is not even authentically ascribed to him, and because it is so doubtful that Shaikhul-Islam said it, Shaikh ‘Abur-Rahmaan Ibn Qaasim said that the supplication should not be included in any Fatwa compilation of the Shaikh.

Shaikh Bakr Abu Zaid – may Allah preserve him – wrote a small treatise on the different narrations that mention specific supplications that one should say when he finishes reading the Qur’an. In conclusion, he said,

A summary of the ruling in this issue consists of two matters:

The first matter deals with one reciting the supplication of completing the Qur’an outside of prayer; it is related from our pious predecessors, from the first generation of this Nation, that they would supplicate on the occasion of completing the recitation of the Qur’an. This practice is ascribed to Anas and a group of people from the Taabi’oon. In one narration, Imam Ahmad ascribed this practice to Abu Al-Haarith and Yousuf Ibn Moosa – may Allah have mercy on them all. Therefore, supplicating on the occasion of finishing the Qur’an is legislated; in fact, Ibn Al-Qayyim – may Allah have mercy on him – said, “It is one of the most propitious of occasions to supplicate and one of the most likely of occasions of having one’s supplications answered.”

The second matter involves an Imam or an individual worshipper saying this supplication during prayer, before or after the Rukoo’ (bowing position), during Taraaweeh (Ramadan Night prayer) or during any other prayer. Regarding this matter, no narration that has a [verifiable or established] source is related from the Prophet (Pbuh) nor is any narration that has a chain related from any of his Companions (RA).

18) The Sunnah Is To Refrain From Reciting When One Is Overcome By Sleep

This ruling is based on a Hadeeth related by Abu Hurairah (RA) in which the Prophet (Pbuh), said, “When one of you stands during the night, being unable to properly recite the Qur’an (i.e., it does not flow on his tongue because he is so sleepy) or understand what he is saying, then let him lie down.” [Muslim, 787]

And in the following Hadeeth that is related by ‘Aaisha (RA) the Prophet (Pbuh), explicitly stated the reason why one should not recite the Qur’an when one is sleepy or drowsy: “If one of you becomes sleepy during prayer, then let him sleep (or rest) until his sleepiness goes away, because if one of you prays while he is sleepy, he might try to ask for forgiveness but curse himself instead. ” [Muslim, 786]

This is an important issue that one should not take lightly, for when a person is sleepy or drowsy, he may begin to speak in a confused and garbled manner. So if one is reciting the Qur’an or praying while he is sleepy, he should refrain from reciting and praying, because he might inadvertently supplicate against himself, distort the Qur’an in his recitation, or say something else that is wrong.

Related Note: When one begins to yawn, he should refrain from reciting the Qur’an, because if he continues to recite during a period wherein he is yawning constantly, his recitation will become garbled or his voice may take on a ridiculous or annoying tone. And Allah’s speech must be preserved from all of that.

19) Once One Begins To Recite The Qur’an, It Is Recommended To Recite Continuously Without Unnecessarily Stopping Or Pausing

When one begins to recite the Qur’an, it is recommended for him to continue and not pause during his recitation, unless it is for an important matter. To honor Allah’s speech, one should not cut it off during recitation for a worldly affair. It is sad and strange to see some people reciting the Qur’an while they are waiting in the Masjid for the prayer but then cut off their recitation for trifling worldly concerns. Those diversions – such as looking to see who just entered the Masjid – are made attractive by Shaitaan, who does not want for any good to befall a Muslim.

That being said, if one has proper cause to pause in the middle of one’s recitation, the ruling is altogether different. The eminent Taabi’ee, Naafai’, said, “When Ibn ‘Umar (RA), would recite the Qur’an, he would not speak until he finished his recitation,” which is a reminder of the first point we mentioned. Naafai continued, “But I was with him one day when he was reciting Sooratul-Baqarah (The Chapter Of The Cow); he continued [to recite] until he reached a certain place (verse), and he then said, ‘Do you know what this was revealed about?’ I said, ‘No.’ He said that it was revealed about such and such matter, and then he continued [in his recitation].” [Bukhaaree, 4526] Such was the way of Ibn ‘Umar (RA) he would not cut off his recitation unless it was to spread knowledge, which too is an act of worship.

20) It Is From The Sunnah For The Reciter To Make Tasbeeh (i.e., to say, `Subhaanallah,’ how perfect Allah is!) At A Verse Of Tasbeeh (i.e., in a verse wherein Allah is glorified), To Seek Refuge In Allah At A Verse Wherein Punishment [For Evildoers], Is Mentioned, And To Ask At A Verse Of Mercy (i.e., when Allah’s Mercy and Forgiveness are mentioned)

In the Hadeeth of Hudhaifah (RA), wherein he mentioned his prayer with the Messenger of Allah (pbuh), he (RA) said, “…He then began [reading] Aal-‘Imraan (The Chapter Of ‘Imraan’s Family); he proceeded slowly with his recitation. When he came across a verse of Tasbeeh, he would make Tasbeeh. When he came across a verse of asking (wherein the theme of supplication and Allah’s forgiveness are discussed), he would ask (i.e., he  (Pbuh), would invoke Allah (Swt)). And when he came across a verse wherein refuge is sought, he would seek refuge [with Allah]…” [Muslim, 727] An-Nawawee said, “This indicates that these matters are recommended for one who is reciting not just during prayer, but outside of prayer as well.”

21) When One Passes By A Verse Of Prostration, It Is Sunnah For Him To Perform Prostration

In Allah’s Book, there are fifteen verses of prostration (there is a sign pointing them out in copies of the Qur’an). When one is reciting the Qur’an and comes across one of those verses, it is Sunnah for him to perform prostration and say any of the invocations that are related from the Prophet (Pbuh) for that occasion. For example, “O Allah, remove from me a sin for this (prostration), record for me a reward for this (prostration), save it for me.” And with At-Tirmidhee is this addition: “And accept it from me just as You had accepted it from Your servant Daawood.” [At-Tirmidhee, 3434] Or one may say, “My face fell prostrate before He who created it and brought forth its faculties of hearing and seeing by His might and power. [Ahmad, 805]

Or one may also say, “O Allah, to You I have prostrated; in You I have believed; and to You I have submitted. My face fell prostrate before He who created it, formed it, and brought forth its faculties of hearing and seeing. Blessed is Allah, the best of creators.” [Muslim, 771]

This particular prostration is not compulsory; rather it is a Sunnah practice: its doer is rewarded and the one who does not do it is not punished. Nonetheless, the people of Eemaan should not abandon this practice or be negligent regarding it. That it is Sunnah and not Waajib (compulsory) to perform this prostration is indicated by a few narrations. First, it is related that Zaid Ibn Thaabit (RA) recited the Qur’an to the Messenger of Allah (Swt) without prostrating during his recitation. ‘Ataa Ibn Yasaar related that Zaid Ibn Thaabit (RA) said, “I recited “Wan-Najm” to the Prophet (Pbuh), and he (Pbuh) did not prostrate during it.” [Bukhaaree, 1037]

And on one Friday when ‘Umar Ibn Al-Khattaab (RA), stood on the pulpit to recite Sooratun-Nahl (The Bees Chapter), he prostrated at the verse of prostration. On the next Friday, he read Sooratun-Nahl again, and when he came to the verse of prostration, he, said, “O’ people, we come across [verses of] prostration. Then whoever prostrates has achieved correctness, and whoever does not prostrate, there is no sin upon him.” And ‘Umar (RA) did not perform prostration this time, thus illustrating the ruling he announced. Naafai added the following addition from Ibn ‘Umar (RA) “Verily, Allah has not made prostration (i.e., this particular prostration) compulsory upon us, unless we wish to [perform it].” [Bukhaaree, 1077]

Question: Do the requirements of prostration during prayer – the takbeer (i.e., ‘Allahuakbar’) before and after it, tasleem (saying ‘Assalaamu ‘Alaikum Warahmatullah’ after the prayer), purity, facing the direction of the Qiblah, etc. – apply to the prostration one performs after reading prostration verses? So, for example, does one need to be in a state of purity?

One enters the state of prayer (by raising one’s hands and saying ‘Allahuakbar’) and then exits from it (by saying ‘Assalaamu ‘Alaikum Warahmatullah’); however, as is known from the Sunnah of the Prophet (Pbuh), and the practice of our pious predecessors and Imams, there is no such entering and exiting for the prostration of recitation, which is to say one performs it directly. And as such, it is not prayer, nor does it take the conditions or requisites of prayer. Therefore, one may perform it, as Ibn ‘Umar (RA) used to do, without being in a state of complete purity. Nonetheless, Ibn Taymiyyah pointed out that it is better to perform it having fulfilled the conditions of prayer; he also said that one should not forego those conditions or requisites unless one has a legitimate excuse.

Related Issue: The prostration of recitation is Sunnah not only for the reciter, but also for the one who is listening attentively to his recitation, as opposed to one who is not listening attentively. Suppose person A is reciting the Qur’an; meanwhile, person B is listening attentively to his recitation, when suddenly person C passes by and casually overhears the recitation or, for example, person C is occupied with his own recitation of the Qur’an. When person A comes across a verse of prostration, it is Sunnah for him and person B, and not person C, to perform prostration. One who listens attentively takes the same ruling as the reciter, a ruling which is supported by this verse, in which Allah (Swt) says to Moosa (AS) and Haaroon (AS)“Verily, the invocation of you both is accepted. So you both keep to the Straight Way (i.e., preaching Allah’s Message with patience)” (Qur’an 10:89)

Allah (Swt) addressed them both even though it was Moosa (AS) who made the supplication. Since Haaroon (AS) listened attentively and said, ‘Aameen,’ to Moosa’s supplication, he took the same ruling as the one who supplicated and was thus included in the address.

Another Related Issue: You should not limit yourself to the invocations I mentioned earlier; instead, during the prostration of recitation, you must first say the invocation, ‘Subhaana Rabbiyal-‘Aalaa (How perfect Allah is! The Most-High),’ and then you may say the other invocations that are particular to the prostration of recitation. To not say, ‘Subhaana Rabbiyal-‘Aalaa,’ during the prostration of recitation, some scholars have said, is an innovation.

22) It Is Disliked To Kiss The Qur’an And Place It Between One’s Eyes

A person of knowledge might say, “Why do you show an aversion to kissing the Qur’an and placing it between one’s eyes? Is that not an act of venerating and honoring Allah’s Speech?”

Answer: To kiss the Qur’an and then place it between one’s eyes is an act of worship, through which one seeks closeness to Allah (Swt). And acts of worship only become legitimate when irrefutable proofs establish their foundations. There is no such proof for the practice in question, but we do have a proof that we do not have doubts about, in which the Prophet (Pbuh), said, “Whoever introduces into this affair of ours that which is not from it, it is rejected.”

The Companions performed only those acts of worship that they learned from the Messenger of Allah. When ‘Umar (RA) reach the Black Stone, he (RA), said, “You neither cause harm nor benefit, and had not the Messenger of Allah kissed you, I would not have kissed you.” When Mu’aawiyah (RA) kissed all corners of the Ka’bah, Ibn ‘Abbaas (RA) reproached him for adding to the practice of the Prophets (Pbuh). And when Ibn Al-Musayyib saw a man performing much Rukoo’ (bowing) and prostration after the Fajr prayer, he censured him. The man said, “0 Aba Muhammad, will Allah punish me for praying?” Ibn AlMusayyib said, “No, but for going against the Sunnah (which is to not pray directly after the Fajr prayer until after the sun rises).”

The Permanent Council (Of Scholars In Saudi Arabia) Said: We know of no proof that establishes the legislation of kissing the Noble Qur’an, which was revealed to be recited, to be contemplated, and to be acted upon. 

23) It Is Disliked To Hang Verses Of The Qur’an Up On A Wall

Widespread in many homes today is the practice of hanging up certain verses or chapters of the Qur’an on walls in rooms or hallways. Some people hang them up, seeking blessings, while others do so in order to beautify and adorn their homes. Some people even do so in stores, choosing verses that are appropriate to their business. And yet others hang verses on the rearview mirror of their cars, seeking blessings or protection. Finally, there are some who say that they hang up verses as a reminder.

The Permanent Council has issued a lengthy ruling in this matter; basically, the Council ruled that it is forbidden to hang up verses of the Qur’an in homes, places of business, and anywhere else. The ruling of the Council can be summarized in the following points:

1) By hanging up verses, one deviates from the purpose for which the Qur’an was revealed: guidance, a good reminder, recitation, and so on.

2) This practice is contrary to the way of the Prophet (Pbuh), and his rightly-guided Khaleefahs.

3) When we forbid this practice, we effectively block off a way that leads to Shirk (associating partners with Allah in worship), for some people hang up a poster with verses on it, considering it to be a charm.

4) The Qur’an was revealed to be recited, and not to serve as a marketing tool for businesses.

5) Posters with verses of the Qur’an on them are susceptible to debasement, especially when one moves them from one house to another.

The Permanent Council then said: In short, we must close the door to evil, a way that was followed by the Imams of guidance in the early generations of Islam, and, we must remember, the Prophet (Pbuh) attested to the superiority of those generations. Those generations had sound beliefs and were free from innovations.