- IN SAHIH BUKHARI
- IN RIYAD SALIHEEN
- IN BOOK OF MANNERS
IN SAHIH BUKHARI
Sahih Bukhari >
Book 18: Eclipses
Sahih Bukhari > Book 18 : Eclipes
Chapter 8. To recite (the Qur’ân) aloud in the eclipse prayer.
1:712 Narrated by ‘Aisha
The Prophet (p.b.u.h) recited (the Quran) aloud during the eclipse prayer and when he had finished the eclipse prayer he said the Takbir and bowed. When he stood straight from bowing he would say “Sami ‘al-l-ahu Lyman hamidah Rabbana walaka-l-hamd.” And he would again start reciting. In the eclipse prayer there are four bowing and four prostrations in two Rakat. Al-Auza’i and others said that they had heard Az-Zuhi from ‘Ursa from ‘Aisha saying, “In the life-time of Allah’s Apostle the sun eclipsed, and he made a person to announce: ‘Prayer in congregation.’ He led the prayer and performed four bowing and four prostrations in two Rakat.” Narrated Al-Walid that ‘Abdur-Rahman bin Namir had informed him that he had heard the same. Ibn Shihab heard the same. Az-Zuhrl said, “I asked (‘Ursa), ‘What did your brother ‘Abdullah bin AzZubair do? He prayed two Rakat (of the eclipse prayer) like the morning prayer, when he offered the (eclipse) prayer in Median.’ ‘Ursa replied that he had missed (i.e. did not pray according to) the Prophet’s tradition.” Sulaiman bin Kathir and Sufyan bin Husain narrated from Az-Zuhri that the prayer for the eclipse used to be offered with loud recitation.
Sahih Bukhari >
Book 19: Prostration During the Recitation of Quran
Sahih Bukhari > Book 19 : Prostration During the Recitation of Quran
Chapter 1. Prostration during the recitation of the Qur’ân and its legal way
2:173 Narrated by ‘Abdullah bin Masud
The Prophet recited Suratan-Najm (103) at Mecca and prostrated while reciting it and those who were with him did the same except an old man who took a handful of small stones or earth and lifted it to his forehead and said, “This is sufficient for me.” Later on, I saw him killed as a non-believer.
Sahih Bukhari > Book 19 : Prostration During the Recitation of Quran
Chapter 2. To prostrate while reciting Sürat Sa’d (No. 38)
2:175 Narrated by Ibn Abbas
The prostration of Sad is not a compulsory one but I saw the Prophet prostrating while reciting it.
Sahih Bukhari > Book 19 : Prostration During the Recitation of Quran
Chapter 3. The prostration of Muslims along with Al-Mushrikun and a Mushrik is Najasun (impure) and does not perform ablution
2:177 Narrated by Ibn Abbas
The Prophet I prostrated while reciting An-Najm and with him prostrated the Muslims, the pagans, the jinns, and all human beings.
Sahih Bukhari > Book 19 : Prostration During the Recitation of Quran
Chapter 4. Whoever recited the Verses of prostration and did not prostrate.
2:179 Narrated by Zaid bin Thabit
I recited An-Najm before the Prophet, yet he did not perform a prostration.
Sahih Bukhari > Book 19 : Prostration During the Recitation of Quran
Chapter 5. Prostration while reciting Idhas-Sama’un-Shaqqat. (Sarah No. 84).
2:180 Narrated by Abu Salma
I saw Abu Huraira reciting Idha-Sama’ un-Shaqqat and he prostrated during its recitation. I asked Abu Huraira, “Didn’t I see you prostrating?” Abu Huraira said, “Had I not seen the Prophet prostrating, I would not have prostrated.”
Sahih Bukhari > Book 19 : Prostration During the Recitation of Quran
Chapter 6. Whoever does not find a place for prostration (with the Imâm) because of overcrowding
2:185 Narrated by Ibn ‘Umar
Whenever the Prophet recited the Sura which contained the prostration of recitation he used to prostrate and then, we, too, would prostrate and some of us did not find a place for prostration.
Sahih Bukhari >
Book 61: Virtues Of The Quran
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 1. How the Divine Inspirations used to be revealed and what was the first thing revealed (to the Messenger
6:504 Narrated by Abu Huraira
The Prophet said, “Every Prophet was given miracles because of which people believed, but what I have been given, is Divine Inspiration which Allah has revealed to me. So I hope that my followers will outnumber the followers of the other Prophets on the Day of Resurrection.”
6:505 Narrated by Anas bin Malik
Allah sent down His Divine Inspiration to His Apostle continuously and abundantly during the period preceding his death till He took him unto Him. That was the period of the greatest part of revelation; and Allah’s Apostle died after that.
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 2. The Qur’ân was revealed to be recited in seven different ways.
6:514 Narrated by ‘Umar bin Al-Khattab
I heard Hisham bin Hakim reciting Surat Al-Furqan during the lifetime of Allah’s Apostle and I listened to his recitation and noticed that he recited in several different ways which Allah’s Apostle had not taught me. I was about to jump over him during his prayer, but I controlled my temper, and when he had completed his prayer, I put his upper garment around his neck and seized him by it and said, “Who taught you this Sura which I heard you reciting?” He replied, “Allah’s Apostle taught it to me.” I said, “You have told a lie, for Allah’s Apostle has taught it to me in a different way from yours.” So I dragged him to Allah’s Apostle and said (to Allah’s Apostle): “I heard this person reciting Surat Al-Furqan in a way which you haven’t taught me!” On that Allah’s Apostle said, “Release him, (O ‘Umar!) Recite, O Hisham!” Then he recited in the same way as I heard him reciting. Then Allah’s Apostle said, “It was revealed in this way,” and added, “Recite, O ‘Umar!” I recited it as he had taught me. Allah’s Apostle then said, “It was revealed in this way. This Qur’an has been revealed to be recited in seven different ways, so recite of it whichever (way) is easier for you (or read as much of it as may be easy for you).”
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 3. Jibrael (Gabriel) used to present (recite) the Qur’ân to the Prophet
6:519 Narrated by Ibn ‘Abbas
The Prophet was the most generous person, and he used to become more so (generous) particularly in the month of Ramadan because Gabriel used to meet him every night of the month of Ramadan till it elapsed. Allah’s Apostle used to recite the Qur’an for him. When Gabriel met him, he used to become more generous than the fast wind in doing good.
6:522 Narrated by Shaqiq bin Salama
Once ‘Abdullah bin Mas’ud delivered a sermon before us and said, “By Allah, I learnt over seventy Suras direct from Allah’s Apostle . By Allah, the companions of the Prophet came to know that I am one of those who know Allah’s Book best of all of them, yet I am not the best of them.” Shaqiq added: I sat in his religious gathering and I did not hear anybody opposing him (in his speech).
6:523 Narrated by ‘Alqama
While we were in the city of Hims (in Syria), Ibn Mas’ud recited Surat Yusuf. A man said to him), “It was not revealed in this way.” Then Ibn Mas’ud said, “I recited it in this way before Allah’s Apostle and he confirmed my recitation by saying, ‘Well done!’ ” Ibn Mas’ud detected the smell of wine from the man’s mouth, so he said to him, “Aren’t you ashamed of telling a lie about Allah’s Book and (along with this) you drink alcoholic liquors too?” Then he lashed him according to the law.
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 4. The superiority of: “Say (0 Muhammad): He is Allah, (the) One.” (i.e. Surat Al-Ikhlâs) (No 112).
6:533 Narrated by Abu Said Al-Khudri
A man heard another man reciting (Surat-Al-Ikhlas) ‘Say He is Allah, (the) One.’ (112. 1) repeatedly. The next morning he came to Allah’s Apostle and informed him about it as if he thought that it was not enough to recite. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!” Narrated Abu Said Al-Khudri: My brother, Qatada bin An-Nau’man said, “A man performed the night prayer late at night in the lifetime of the Prophet and he read: ‘Say: He is Allah, (the) One,’ (112.1) and read nothing besides that. The next morning a man went to the Prophet ,~ and told him about that. (The Prophet replied the same as (in Hadith 532) above.)
6:534 Narrated by Abu Said Al-Khudri
The Prophet said to his companions, “Is it difficult for any of you to recite one third of the Qur’an in one night?” This suggestion was difficult for them so they said, “Who among us has the power to do so, O Allah’s Apostle?” Allah Apostle replied: ” Allah (the) One, the Self-Sufficient Master Whom all creatures need.’ (Surat Al-Ikhlas 112.1 ..to the End) is equal to one third of the Qur’an.”
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 5. The superiority of Al-Mu ‘awwidhât (Surat Al-Falaq and Surat An-Nâs).
6:536A Narrated by ‘Aisha
Whenever the Prophet go went to bed every night, he used to cup his hands together and blow over it after reciting Surat Al-Ikhlas, Surat Al-Falaq and Surat An-Nas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face and front of his body. He used to do that three times.
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 6. The descent of As-Sakina (peace, reassurance and tranquillity) and angels at the time of the recitation of the Qur’ân
6:536B Narrated by Usaid bin Hudair
That while he was reciting Surat Al-Baqara (The Cow) at night, and his horse was tied beside him, the horse was suddenly startled and troubled. When he stopped reciting, the horse became quiet, and when he started again, the horse was startled again. Then he stopped reciting and the horse became quiet too. He started reciting again and the horse was startled and troubled once again. Then he stopped reciting and his son, Yahya was beside the horse. He was afraid that the horse might trample on him. When he took the boy away and looked towards the sky, he could not see it. The next morning he informed the Prophet who said, “Recite, O Ibn Hudair! Recite, O Ibn Hudair!” Ibn Hudair replied, “O Allah’s Apostle! My son, Yahya was near the horse and I was afraid that it might trample on him, so I looked towards the sky, and went to him. When I looked at the sky, I saw something like a cloud containing what looked like lamps, so I went out in order not to see it.” The Prophet said, “Do you know what that was?” Ibn Hudair replied, “No.” The Prophet said, “Those were Angels who came near to you for your voice and if you had kept on reciting till dawn, it would have remained there till morning when people would have seen it as it would not have disappear.”
6:544 Narrated by Abu Huraira
Allah’s Apostle I said, “Not to wish to be the like of except two men: A man whom Allah has taught the Qur’an and he recites it during the hours of the night and during the hours of the day, and his neighbor listens to him and says, ‘I wish I had been given what has been given to so-and-so, so that I might do what he does; and a man whom Allah has given wealth and he spends it on what is just and right, whereupon an other man May say, ‘I wish I had been given what so-and-so has been given, for then I would do what he does.”
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 8. ‘The best among you A (Muslims) are those who learn the Qur’ân and teach it (to others).’
6:545 Narrated by ‘Uthman
The Prophet said, “The best among you (Muslims) are those who learn the Qur’an and teach it.”
6:546 Narrated by Uthman bin Affan
The Prophet said, “The most superior among you (Muslims) are those who learn the Qur’an and teach it.”
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 9. The learning of the Qur’ân by heart and the reciting of it repeatedly.
6:549 Narrated by Ibn Umar
Allah’s Apostle said, “The example of the person who knows the Qur’an by heart is like the owner of tied camels. If he keeps them tied, he will control them, but if he releases them, they will run away.”
6:550 Narrated by Abdullah
The Prophet said, “It is a bad thing that some of you say, ‘I have forgotten such-and-such verse of the Qur’an,’ for indeed, he has been caused (by Allah) to forget it. So you must keep on reciting the Qur’an because it escapes from the hearts of men faster than camel do.”
6:552 Narrated by Abu Musa
The Prophet said, “Keep on reciting the Qur’an, for, by Him in Whose Hand my life is, Quran runs away (is forgotten) faster than camels that are released from their tying ropes.”
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 10. Prolonging certain sounds while reciting the Qur’ân.
6:566 Narrated by Qatada
Anas was asked, “How was the recitation (of the Quran) of the Prophet?’ He replied, “It was characterized by the prolongation of certain sounds.” He then recited: In the Name of Allah, the Most Beneficent, the Most Merciful prolonging the pronunciation of ‘In the Name of Allah, ‘the most Beneficent,’ and ‘the Most Merciful.
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 11. To recite the Qur’ân in a charming voice.
6:568 Narrated by Abu Musa
That the Prophet said to him’ “O Abu Musa! You have been given one of the musical wind-instruments of the family of David.’
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 12. What is the proper period for reciting the whole Qur’ân.
6:572 Narrated by ‘Abdullah bin Amr bin Al-As
My father got me married to a lady of a noble family, and often used to ask my wife about me, and she used to reply, “What a wonderful man he is! He never comes to my bed, nor has he approached me since he married me.” When this state continued for a long period, my father told the story to the Prophet who said to my father, “Let me meet him.” Then I met him and he asked me, “How do you fast?” I replied, “I fast daily,” He asked, “How long does it take you to finish the recitation of the whole Quran?” I replied, “I finish it every night.” On that he said, “Fast for three days every month and recite the Qur’an (and finish it) in one month.” I said, “But I have power to do more than that.” He said, “Then fast for three days per week.” I said, “i have the power to do more than that.” He said, “Therefore, fast the most superior type of fasting, (that is, the fasting of (prophet) David who used to fast every alternate day; and finish the recitation of the whole Qur’an In seven days.” I wish I had accepted the permission of Allah’s Apostle as I have become a weak old man. It is said that ‘Abdullah used to recite one-seventh of the Qur’an during the day-time to some of his family members, for he used to check his memorization of what he would recite at night during the daytime so that it would be easier for him to read at night. And whenever he wanted to gain some strength, he used to give up fasting for some days and count those days to fast for a similar period, for he disliked to leave those things which he used to do during the lifetime of the Prophet.
Sahih Bukhari > Book 61 : Virtues Of The Quran
Chapter 13. The sin of the person who recites the Qur’an to show off or to gain some worldly benefit (or to feel proud).
6:578 Narrated by Abu Said Al-Khudri
I heard Allah’s Apostle saying, “There will appear some people among you whose prayer will make you look down upon yours, and whose fasting will make you look down upon yours, but they will recite the Qur’an which will not exceed their throats (they will not act on it) and they will go out of Islam as an arrow goes out through the game whereupon the archer would examine the arrowhead but see nothing, and look at the unfeathered arrow but see nothing, and look at the arrow feathers but see nothing, and finally he suspects to find something in the lower part of the arrow.”
6:579 Narrated by Abu Musa
The Prophet said, “The example of a believer who recites the Qur’an and acts on it, like a citron which tastes nice and smells nice. And the example of a believer who does not recite the Qur’an but acts on it, is like a date which tastes good but has no smell. And the example of a hypocrite who recites the Qur’an is like a Raihana (sweet basil) which smells good but tastes bitter And the example of a hypocrite who does not recite the Quran is like a colocynth which tastes bitter and has a bad smell.”
6:581 Narrated by Jundub
The Prophet said, “Recite (and study) the Quran as long as you agree about its interpretation, but when you have any difference of opinion (as regards its interpretation and meaning) then you should stop reciting it (for the time being)’
Sahih Bukhari >
Book 92: Holding Steadfast to the Quran and Sunnah
THE BOOK OF HOLDING FAST TO THE QUR’AN AND THE SUNNA (LEGAL WAYS OF THE PROPHET)
Sahih Bukhari > Book 92 : Holdind Steadfast to the Quran and Sunnah
Chapter 1. Following the Sunna (legal ways of the Prophet)
9:384 Narrated Abü Huraira:
Allah’s Messenger said, “All my followers will enter Paradise except those who refuse.” They said, “0 Allah’s Messenger! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it).”
9:385 Narrated Jâbir bin ‘Abdullâh:
Some angels came to the Prophet (Muhammad) while he was sleeping. Some of them said, “He is sleeping”. Others said, “His eyes are sleeping but his heart is awake.” Then they said, “There is an example for this companion of yours. Then set forth an example for him.” One of them said, “He is sleeping.” Another said, “His eyes are sleeping but his heart is awake.” Then they said, “His example is that of a man who built a house and then offered therein a banquet and sent an inviter (messenger) to invite the people. So whoever accepted the invitation of the inviter, entered the house and ate of the banquet, and whoever did not accept the invitation of the inviter, did not enter the house, nor did he eat of the banquet.” Then the angels said, “Interpret this parable to him so that he may understand it.” One of them said, “He is sleeping.” The others said, “His eyes are sleeping but his heart is awake” And then they said, “The house stands for Paradise and the call-maker is Muhammad and whoever obeys Muhammad, obeys Allah; and whoever disobeys Muhammad, disobeys Allah. Muhammad separated the people (i.e., through his message, the good is distinguished from the bad, and the believers from the disbelievers).”
Sahih Bukhari > Book 92 : Holdind Steadfast to the Quran and Sunnah
Chapter 2. What is disliked of asking too many questions and of troubling oneself with what does not concern one.
9:399 Narrated Anas bin Mâlik:
Allah’s Messenger said, “People will not stop asking questions till they say, ‘This is Allah, the Creator of everything, then who created Allah?”
Sahih Bukhari > Book 92 : Holdind Steadfast to the Quran and Sunnah
Chapter 3. What is said against judging (in religion) made on the basis of one’s own opinion or by Qiyâs (without referring to the Qur’ân or the Sunna).
9:410 Narrated ‘Abdullâh bin ‘Amr:
I heard the Prophet, saying, “Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the religious learned man with their knowledge. Then there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and go astray.”
Sahih Bukhari > Book 92 : Holdind Steadfast to the Quran and Sunnah
Chapter 4. The statement of the Prophet: ‘Certainly you (Muslims!) will follow the ways of those who were before you’.
9:421 Narrated Abü Huraira;
The Prophet said, “The Hour will not be established till my followers copy the deeds of the previous nations and follow them very closely, span by span, and cubit by cubit (i.e., inch by inch).” It was said, “0 Allah’s Messenger! Do you mean by those (nations) the Persians and the Byzantines?” The Prophet said, “Who can it be other than they?”
Sahih Bukhari > Book 92 : Holdind Steadfast to the Quran and Sunnah
Chapter 5. Stoning to death of the married people.
9:424 Narrated ‘Umar:
“No doubt Allah sent Muhammad, with truth’ and revealed to him the Book (the Qur’an) and among that which was revealed was the Verse of Rajm (stoning the married adulterers to death)”.
Sahih Bukhari > Book 92 : Holdind Steadfast to the Quran and Sunnah
Chapter 6. The reward of the judge for giving a verdict according to the best of his knowledge and whether his verdict was right (according to Allah or His Messenger’s verdict) or wrong (i.e., did not agree with the verdict of Allah and His Messenger).
9:450 Narrated ‘Amr bin Al-‘Aas
that he heard Allah’s Messenger saying, “If a judge gives a verdict according to the best of his knowledge and his verdict is correct (i.e. agrees with Allah and His Messenger’s verdict), he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, (i.e., against that of Allah and His Messenger) even then he will get a reward.”
Sahih Bukhari > Book 92 : Holdind Steadfast to the Quran and Sunnah
Chapter 7. Whoever thinks that if the Prophet did not disapprove of something (said or done in his presence), his silence indicated that it was permissible, but if another person faced a similar situation, his silence should not be taken as a sign of his agreement.
9:453 Narrated (Muhammad bin Al-Munkadir:
I saw Jâbir bin ‘Abdullâh swearing by Allah that Ibn Saiyad was the Dajjál. I said (to Jâbir), “How can you swear by Allah?” Jâbir said, “I have heard ‘Umar swearing by Allah regarding this matter in the presence of the Prophet and the Prophet did not disapprove of it.”
IN RIYAD SALIHEEN
Riyad Saliheen >
Book 8: The Book of Virtues
Riyad Saliheen > Book 8 : The Book of Virtues
Chapter 180 : The Excellence of Reciting the Qur’an
Hadith: 991. Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “Read the Qur’an, for it will come as an intercessor for its reciters on the Day of Resurrection.” [Muslim].
Commentary: This Hadith tells the excellence of reciting the Qur’an and acting upon its injunctions. Intercession (in this Hadath) means that the Qur’an will be endowed with the power of speech by Allah and it will request Allah to forgive the sins of its reciters who acted upon its teachings. Allah will accept the request of the Qur’an, as signified in other Ahadith.
Hadith: 992. An-Nawwas bin Sam`an (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “The Qur’an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al¬`Imran arguing on behalf of those who applied them.” [Muslim].
Commentary: This Hadith means that on the Day of Requital, the Qur’an, with Surat Al-Baqarah and Al-`Imran in the forefront, will intercede before Allah for those who used to recite and act upon them in the life of the world.
Hadith: 993. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The best amongst you is the one who learns the Qur’an and teaches it.” [Al-Bukhari].
Hadith: 994. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, “The one who is proficient in the recitation of the Qur’an will be with the honourable and obedient scribes (angels) and he who recites the Qur’an and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.” [Al-Bukhari and Muslim].
Commentary: Proficient here means one who reads the Qur’an in accordance with the rules of “Ilm At-Tajwid” (the science of the recitation of the Qur’an) as is evidenced from the words of Imam Bukhari’s narration and the title given to the chapter.
This Hadith also highlights the merit of the reader of the Qur’an who does not know `Ilm At-Tajwid, and for that reason cannot read it fluently. But in spite of this, he reads it with great effort. He will be given double reward, one for the difficulty encountered in reciting it, and another for reading it. Safratun translated in the Hadith as scribes (angels) mean the angels that convey the Wahy (Revelation) to the Messenger of Allah. Imam Bukhari has taken it to mean “one who makes reconciliation”. The angels who bring Wahy and chastisement from Allah.
Hadith: 995. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The believer who recites the Qur’an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur’an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur’an is like a colocynth whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur’an is like basil which has no fragrance and its taste is bitter.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that a believer who recites the Qur’an and acts upon it, Allah will grant him a high rank. He is loved by Allah and also enjoys public esteem. The believer who does not recite it but acts upon its teachings is also loved by Allah and people. The hypocrite who recites the Qur’an to have a good show has an evil and dark mind. Last of all comes that hypocrite who does not recite the Qur’an and has a dark mind and appearance.
Hadith: 996. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Verily, Allah elevates some people with this Qur’an and abases others.” [Muslim].
Commentary: Only such people will be elevated who act upon the teachings of the Qur’an and abstain from what is forbidden by Allah. The Muslims of the early centuries of Islam were blessed with great honour by Allah because they loved and applied the Qur’an. Because of this meaningful attachment with the Qur’an, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islam will be disgraced and humiliated. May Allah guide and enable us to re-establish our contact with the Qur’an so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadith is bound to happen in both this life and the Hereafter.
Hadith: 997. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said: “Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur’an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.” [Al-Bukhari and Muslim].
Commentary: This Hadith has been quoted before at two places (see Hadith No. 572). It has been repeated here to bring into prominence the merit of reciting the Qur’an. Refer to the Commentary on Hadith No. 544.
Hadith: 998. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: A man was reciting Surat Al-Kahf, and a horse was tied with two ropes beside him. As he was reciting, a cloud overshadowed him, and as it began to come nearer and nearer, the horse began to trample voilently. The man came to the Messenger of Allah (PBUH) in the morning and mentioned the incident to him. He (PBUH) said, “That was tranquillity which descended as a result of the recitation of the Qur’an.”
Commentary: This Hadith brings out two points. Firstly, the excellence of Surat Al¬Kahf (The Cave, No. 18). Secondly, the descending of tranquillity from Allah on the pious persons. The appearance of a cloud for the tranquillity of heart on the recitation of the Qur’an is a supernatural event (miracle) to which a pious man does not make any contribution. It entirely depends on the Will of Allah.
Hadith: 999. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that Alif¬Lam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter.” [At-Tirmidhi].
Commentary: This Hadith urges us to recite the Qur’an and also mentions the great reward for reciting it.
Hadith: 1000. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “He who does not memorize any part from the Qur’an he is like the ruined house.” [At-Tirmidhi].
Commentary: This Hadith means that the heart of that Muslim is devoid of grace of spiritualism and Grace of Allah who does not remember by heart any portion of the Qur’an, in the same way as a deserted house is deprived of inhabitants and Blessings of Allah. What we learn from this is that every Muslim must remember some portion of the Qur’an so that he is safe from the admonition mentioned in this Hadith.
Hadith: 1001. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, “The one who was devoted to the the Qur’an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.”’ [Abu Dawud and At-Tirmidhi].
Commentary: This Hadith mentions the merit of those who commit the Qur’an (whole or part thereof) to memory (Huffaz). The word `ascend’ here means to rise in ranks in the Jannah. The more one remembers the Qur’an, the more clear and distinct is his recitation of it, the higher would be the status that he will go on attaining through its blessings. Thus, this Hadith provides inducement for the remembrance of the Qur’an and tells us that its frequent recitation is a means to attain higher ranks in Jannah.
Riyad Saliheen > Book 8 : The Book of Virtues
Chapter 181 : Warning against forgetting the Qur’an
Hadith: 1002. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Read the Qur’an regularly. By the One in Whose Hand Muhammad’s soul is, it escapes from memory faster than a camel does from its tying ropes.” [Al-Bukhari and Muslim].
Commentary: To safeguard the Qur’an means to recite it regularly, because if one fails to do so, he tends to forget it quickly. In the absence of regular recitation, one is bound to forget it more quickly than a camel breaks loose bound with. The breaking loose by the camel to liberate itself is a simile for the quick process of forgetting.
Hadith: 1003. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said: “The parable of one who knows the Qur’an by heart is as the parable of an owner of hobbled camel. If he remains vigilant, he will retain it; and if he neglects it, it will go away.” [Al-Bukhari and Muslim].
Commentary: This Hadith repeats the subject mentioned above. The person who memorizes the entire Qur’an or a portion of it, if he recites it regularly, he will retain it; otherwise, it will start slipping from his memory.
Riyad Saliheen > Book 8 : The Book of Virtues
Chapter 182 : The Merit of Recitation of the Noble Qur’an in a Pleasant Voice
Hadith: 1004. AbU Hurairah (May Allah be pleased with him) reported: I heard the Messenger of AllAh (PBUH) saying, “Allah does not listen so attentively to anything as He listens to the recitation of the Qur’an by a Prophet who recites well with a melodious and audible voice.” [Al-Bukhari and Muslim].
Commentary: “Allah does not listen so attentively” has two- fold meanings. First, Allah’s acceptance and pleasure. Second, His attribute of Hearing. One must have to believe in it although we can neither describe it nor compare it with anything else. Thus, this Hadith induces us to recite the Qur’an properly with nice feeling and voice.
Hadith: 1005. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to him, “You have been given a Mizmar (sweet melodious voice) out of the Mazamir of Prophet Dawud (David).” [Al-Bukhari and Muslim].
Commentary: Mizmar means flute but here it stands for tune and sweet voice. In the phrase Al-Dawud (PBUH), translated here `the family of Dawud,’ the word Al is superfluous and what is in fact meant is Prophet Dawud. In any case, sweet voice is a gift of Allah Who grants it to whom He likes. Lucky indeed are those who are granted this gift and they go about using it to invite people to the religion of Allah.
Hadith: 1006. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: I heard the Prophet (PBUH) reciting Surat Wat-Teen Waz-Zaitun (Chapter 95) during the `Isha’ prayer. I have never heard anyone reciting it in a more beautiful voice than his. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that, like other virtues and qualities, the Prophet (PBUH) was also granted a sweet voice by Allah.
Hadith: 1007. Abu Lubabah Bashir bin `Abdul-Mundhir (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who does not recite the Qur’an in a pleasant tone is not of us.” [Abu Dawud].
Commentary: The words “is not of us” mean that he is not following the way of the Prophet (PBUH) with regard to the recitation of the Qur’an. This Hadith also induces us to recite the Qur’an with a sweet and touching voice because the recitation of the Qur’an in this manner enhances its effect.
Hadith: 1008. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, “Recite the Qur’an to me.” I said: “O Messenger of Allah! Shall I recite it to you when it was revealed to you?” He (PBUH) said, “I like to hear it from others.” Then I began to recite Surat An-Nisa’. When I reached the Ayah: `How will it be when We shall bring a witness from every people and bring you as a witness against them?’ (Having heard it) he said, “Enough! Enough!” When I looked at him, I found his eyes were overflowing with tears. [Al-Bukhari and Muslim].
Commentary: This Hadith has been mentioned earlier. It is repeated here for the reason that it has an aspect of honour for the people who are blessed with knowledge and grace. Moreover, it stresses the need to hear the recitation of the Qur’an from those who recite it beautifully in order to contemplate over it, as was done by the Prophet (PBUH) himself.
Riyad Saliheen > Book 8 : The Book of Virtues
Chapter 183 : Inducement towards the Recitation of some Special verses and Surah of the Noble Qur’an
Hadith: 1009. Abu Sa`id Ar-Rafi` bin Al-Mu`alla (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Shall I teach you the greatest Surah in the Qur’an before you leave the mosque?” Then he (PBUH), took me by the hand, and when we were about to step out, I reminded him of his promise to teach me the greatest Surah in the Qur’an. He (PBUH) said, “It is `Alhamdu lillahi Rabbil `Alamin (i.e., Surat Al Fatihah) which is As-Sab` Al-Mathani (i.e., the seven oft-repeated Ayat) and the Great Qur’an which is given to me.” [Al-Bukhari].
Commentary: Allah the Almighty says: “And indeed, We have bestowed upon you seven of Al-Mathani (the seven repeatedly recited Ayat), (i.e., Surat Al-Fatihah) and the Grand Qur’an.” (15:87).
This Hadith is an elaboration of the Quranic Ayah quoted above. The Prophet (PBUH) held that As-Sab` Al-Mathani is Surat Al-Fatihah (the Opening Chapter) because these seven Ayat are recited not only in every Salat but in every Rak`ah of every Salat for the reason that no Salat is valid without the recitation of this Surah, as is evident from the saying of the Prophet (PBUH): “The Salat of that person who has not recited Surat Al-Fatihah is void.” It has also been regarded as the greatest Surah of the Qur’an as it covers all the objects of the Qur’an and is a condensation of all the subjects which have been discussed in detail in its other Surah. It includes the belief in the Tauhid (the belief in the Oneness of Allah)), the worship of Allah, the Day of Resurrection, promise (of Jannah) and warning (against Hell-fire), instances of the pious and impious people of the past communities, and the lessons their conduct has for others. Abu Dawud and At-Tirmidhi have reported a Hadith in which the Messenger of Allah (PBUH) said: “Al-hamdu lillahi Rabbil `Alamin (i.e., Surat Al¬Fatihah) is Umm-ul-Qur’an that is its origin, basis and essence”.
Hadith: 1010. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported about Surat Al¬Ikhlas (Chapter 112): The Messenger of Allah (PBUH) said, “By Him in Whose Hand my soul is, it is equivalent to one-third of the Qur’an.”
According to another version, he (PBUH) said to his Companions, “Is anyone of you incapable of reciting one-third of the Qur’an in one night?” They considered it burdensome and said: “O Messenger of Allah, which of us can afford to do that?” He (PBUH) said, “Surat Al-Ikhlas [Say: He is Allah (the) One] is equivalent to one-third of the Qur’an.” [Al-Bukhari].
Commentary: One reading of Surat Al-Ikhlas has return and reward equal to the recitation of one-third of the Qur’an. This Surah mentions the Oneness of Allah. This is enough to make one realize how much Allah (SWT) likes the recitation and remembrance of His Oneness. This is the reason, He has declared Shirk (polytheism) an absolutely unpardonable sin.
Hadith: 1011. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A man heard another reciting Surat Al-Ikhlas repeatedly. The next morning he came to the Messenger of Allah (PBUH) and informed him about it as if he considered it to be of little reward. On that the Messenger of Allah (PBUH) said, “By Him in Whose Hand my soul is, this Surah is equal to one-third of the Qur’an.” [Al-Bukhari].
Commentary: “Yataqalluha” means he thought that its recitation had no special merits. The Prophet (PBUH) clarified his misunderstanding by elucidating its eminence.
Hadith: 1012. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Surat Ikhlas is equivalent to one-third of the Qur’an.” [Muslim].
Hadith: 1013. Anas (May Allah be pleased with him) reported: A man said: “O Messenger of Allah! I love Surat-Al-Ikhlas [Say: He is Allah, (the) One].” He (PBUH) said, “Your love for it will admit you to Jannah.” [At-Tirmidhi].
Commentary: Some scholars have highlighted the eminence of Surat Al-Ikhlas by saying that it comprises the whole discipline of Tauhid. This Surat deals with Tauhid. Many other reasons have also been given for its great eminence by Muslim scholars.
Hadith: 1014. `Uqbah bin `Amir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Do you not know that last night certain Ayat were revealed the like of which there is no precedence. They are: `Say: I seek refuge with (Allah) the Rubb of the daybreak’ (Surah 113), and `Say: I seek refuge with (Allah) the Rubb of mankind’ (Surah 114).”
Commentary: “Alam tara” means “Have not you seen?” or “Are you not aware?” “There is no precedence” means that there is no other complete Surat in the Qur’an on this subject, except these two. For this reason these two Surat are called (Al¬Mu`awwidhatain) which means two Surat which we use to seek Allah’s protection.
Hadith: 1015. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allah’s protection and left everything besides them. [At-Tirmidhi].
Commentary: Like men, jinns have also good and bad elements among them. Almighty Allah has endowed them with such power that if they want they can, with the Will of Allah, harm human beings. This is the reason mischievous jinns harm people. Similarly, influence of the evil eye is also true. What it means is that if a person looks at someone with greed and envy, the evil effects of his look will reach the person viewed, and because of that he has to suffer some loss or trouble or accident. For this reason, the Prophet (PBUH) would seek the protection of Allah against the jinns and the evil eye and pray in his own words for it, saying: “I seek Your protection against jinns and evil eyes of the people.” After the revelation of the Surah Al-Falaq and An-Nas (last two Surah of the Quran) he started reciting them because these were revealed for this purpose. These Surah are also called “Al¬Mu`awwidhatain” which mean two Surah which provide protection. It is, therefore, very useful to seek the protection of Allah by reciting them.
Hadith: 1016. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “There is a Surah in the Qur’an which contains thirty Ayat which kept interceding for a man until his sins are forgiven. This Surah is `Blessed is He in Whose Hand is the dominion.’ (Surat Al-Mulk 67).”
[At-Tirmidhi and Abu Dawud].
Commentary: This Hadith means that on the Day of Resurrection this Surah will intercede with Allah for the forgiveness of its reciter. This Hadith has been narrated (in Arabic) in the past tense because, like the past indefinite, its occurrence is definite and not open to inquiry. At some places, however, it has also been narrated in the present tense.
Hadith: 1017. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, “He who recites the two Ayat at the end of Surat Al-Baqarah at night, they will suffice him.” [Al-Bukhari and Muslim].
Commentary: “Suffice him” here means that he will be protected from the evils. Its another meaning is that these two Ayat will take the place of Tahajjud (optional prayer in the late hours of the night). Imam An-Nawawi has cited the latter meaning.
Hadith: 1018. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: “Do not turn your houses into graveyards. Satan runs away from the house in which Surat Al-Baqarah is recited.” [Muslim].
Commentary: This Hadith instructs us not to turn our homes into the like of a graveyard through the negligence of reciting the Qur’an in them. It also points out the excellence of Surat Al-Baqarah, which when recited, will certainly keep the devil away.
Hadith: 1019. Ubayy bin Ka`b (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Abu Mundhir! Do you know which Ayah in Allah’s Book is the greatest?” I replied: “It is `Allah la ilaha illa Huwal-Haiyul-Qayum (Allah! none has the right to be worshipped but He, the Ever Living…)’.” (2:256) Thereupon he (PBUH) patted me in the chest and said, “Rejoice by this knowledge, O Abu Mundhir!” [Muslim].
Commentary: The words cited in the Hadith occur at the beginning of Ayat-ul-Kursi (No. 256 of Surat Al-Baqarah of the Qur’an). The merits mentioned in the Hadith are for the whole Ayah. Ayat-ul-Kursi mentions the Majestic Attributes and Mighty Powers of Allah and is, therefore, very meritorious. “Rejoice by this knowledge” means “May this knowledge be a source of respect, honour and benefit to you.” And knowledge here stands for the knowledge of the Qur’an and Hadith which is certainly a means of success in this world and the Hereafter.
Hadith: 1020. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) put me in charge of charity of Ramadan (Sadaqat-ul-Fitr). Somebody came to me and began to take away some food-stuff. I caught him and said, “I must take you to the Messenger of Allah (PBUH).” He said, “I am a needy man with a large family, and so I have a pressing need.” I let him go. When I saw the Messenger of Allah (PBUH) next morning, he asked me, “O Abu Hurairah! What did your captive do last night?” I said, “O Messenger of Allah! He complained of a pressing need and a big family. I felt pity for him so I let him go.” He (PBUH) said,
“He told you a lie and he will return.” I was sure, according to the saying of the Messenger of Allah (PBUH) that he would return. I waited for him. He sneaked up again and began to steal food-stuff from the Sadaqah. I caught him and said; “I must take you to the Messenger of Allah (PBUH).” He said, “Let go of me, I am a needy man. I have to bear the expenses of a big family. I will not come back.” So I took pity on him and let him go. I went at dawn to the Messenger of Allah (PBUH) who asked me, “O Abu Hurairah! What did your captive do last night?” I replied, “O Messenger of Allah! He complained of a pressing want and the burden of a big family. I took pity on him and so I let him go.” He (PBUH) said, “He told you a lie and he will return.” (That man) came again to steal the food-stuff. I arrested him and said, “I must take you to the Messenger of Allah (PBUH), and this is the last of three times. You promised that you would not come again but you did.” He said, “Let go of me, I shall teach you some words with which Allah may benefit you.” I asked, “What are those words?” He replied, “When you go to bed, recite Ayat-ul-Kursi (2:255) for there will be a guardian appointed over you from Allah, and Satan will not be able to approach you till morning.” So I let him go. Next morning the Messenger of Allah (PBUH) asked me, “What did your prisoner do last night.” I answered, “He promised to teach me some words which he claimed will benefit me before Allah. So I let him go.” The Messenger of Allah (PBUH) asked, “What are those words that he taught you?” I said, “He told me: `When you go to bed, recite Ayat-ul-Kursi from the beginning to the end i.e.,[ Allah! none has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi encompasses the heavens and the earth, and preserving them does not fatigue Him. And He is the Most High, the Most Great].’ (2:255). He added: `By reciting it, there will be a guardian appointed over you from Allah who will protect you during the night, and Satan will not be able to come near you until morning’.” The Messenger of Allah (PBUH) said, “Verily, he has told you the truth though he is a liar. O Abu Hurairah! Do you know with whom you were speaking for the last three nights?” I said, “No.” He (PBUH) said, “He was Shaitan (Satan).” [Al-Bukhari].
Commentary: This Hadith tells us the excellence of Ayat-ul-Kursi and the importance of reciting it before going to bed.
Hadith: 1021. Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Whoever commits to memory the first ten Ayat of the Surat Al¬Kahf, will be protected from (the trial of) Ad-Dajjal (Antichrist).” [Muslim].
In another narration, the Messenger of Allah (PBUH) said: “(Whoever commits to memory) the last ten Ayat of Surat Al-Kahf, he will be protected from (the trial of) Ad-Dajjal (Antichrist).”
Commentary: Ad-Dajjal will appear sometime before Yaum-ul-Qiyamah. Allah, the Almighty will give him some supernatural powers the manifestation of which will shake the faith of many people. For this reason, this will be a serious trial. All Prophets warned their people against him. Our Prophet (PBUH) also warned us against him and ordered us to guard ourselves from it and strictly advised us to seek Refuge of Allah against it. This Hadith tells us the way to save ourselves from Ad¬Dajjal. The recitation of the first or the last ten Ayat of Surat Al-Kahf, in the morning and evening, is very useful for this purpose. Sheikh Al-Albani has, however, regarded the last ten Ayat probably and the first ten Ayat surely effective against this mischief.
Hadith: 1022. Ibn `Abbas (May Allah be pleased with them) reported: While Jibril (Gabriel) was sitting with the Messenger of Allah (PBUH), he heard a sound above him. He lifted his head, and said: “This is a gate which has been opened in heaven today. It was never opened before.” Then an angel descended through it, he said: “This is an angel who has come down to earth. He never came down before.” He sent greetings and said: “Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fatihah-til-Kitab (Surat Al-Fatihah), and the concluding Ayat of Surat Al-Baqarah. You will never recite a word from them without being given the blessings it contains.” [Muslim].
Commentary: This Hadith tells the excellence of the last Ayat of Surat Al-Baqarah. (That is from Amanar-Rasul to the end of the Surah). Anyone who recites these Ayat with a sincere heart will receive guidance, forgiveness and bliss in this life and in the Hereafter.
Riyad Saliheen > Book 8 : The Book of Virtues
Chapter 184 : Desirability of Assembling for the Recitation of the Noble Qur’an
Hadith: 1023. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Any group of people that assemble in one of the Houses of Allah to study the Qur’an, tranquillity will descend upon them, mercy will engulf them, angels will surround them and Allah will make mention of them to those (the angels) in His proximity.” [Muslim].
Commentary: The meaning of the Hadith is that they teach one another by discussing the Quranic sciences, and knowledge the Qur’an contains. This meaning is correct because both these acts are auspicious and are means of gaining the Pleasure of Allah. This Hadith, however, does not tell us in any way that this group of people recite the Qur’an all at once. This is Bid`ah for this was not the practice of the Messenger of Allah (PBUH).
Riyad Saliheen >
Book 17 : The Book of the Prohibited Actions
Riyad Saliheen > Book 17 : The Book of Prohibited Actions
Chapter 363 : Prohibition of Carrying the Qur’an into the Land of Enemy
Hadith: 1794. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) forbade travelling to the land of the enemy carrying the Qur’an. [Al-Bukhari and Muslim].
Commentary: This prohibition is out of fear that the disbelievers might abase and demean the Qur’an and will not give it due respect. It is, however, permissible to take it to places where there is no such fear.
IN BOOK OF MANNERS
Book of Manners >
Book 1: 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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
The Manners Related To Reciting The Qur’an
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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.
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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).
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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.
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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.
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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 (Swt) 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 (Swt) woke up, sat up, and wiped the sleep from his face with his hand. He (Swt) 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 (Swt) then made ablution, performing it well.” That the Prophet (Pbuh) recited the Qur’an after sleeping but before performing ablution proves that it permis¬sible 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)?
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.”
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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.”
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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 Quean].”[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 4% 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.”
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
12) It Is Recommended To Recite The Qur’an Clearly And Slowly, And It Is Disliked To Recite It Quickly And Carelessly
Allah (Pbuh) 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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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 lig hears the voices of all slaves, both the righteous ones and the wicked ones; hence we learn from the Hadeeth that Allah it 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 (Swt) 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 0′ 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.”
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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]
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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).
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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.
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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.
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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 O, 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.”
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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 Ltki, 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.
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
22) It Is Disliked To Kiss The Qur’an And Place It Between One’s Eyes
A person bereft 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 (Swt). When ‘Umar (RA) the Black Stone, he (RA), said, “You neither cause harm nor benefit, and had not the Messenger of Allah (Swt)” 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 Al¬Musayyib 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.
Book of Manners > Book 1 : The Manners Of Reciting The Qur'an, And Related Issues
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.
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