Opening
Praise be to Allah, the Most Glorious, the Most Giving, the One of grace, virtue and goodness. Who pointed us to faith, and favored our religion over other religions, and granted us grace by sending the most noble of his creatures, and the best of him, his beloved, his servant and his messenger, Muhammad (peace be upon him), through whom Allah abolished idol worship, and Allah honored him with miracles that continued in the changing times, with which Allah challenged all men and jinn, and with which Allah silenced all those who went astray and disobeyed, and Allah made it the morning calm of the hearts of those who have insight and knowledge, not corrupted by the many repetitions and changes of time, and Allah made it easy to remember so that small children can memorize it, and Allah bears its preservation from the coming of change to renewal, the miracle is preserved with Allah’s praise and grace during the changes of day and night, and it is shown to pay attention to its sciences the wrongly chosen people consist of experts of intelligence and diligence, then they collect in the Qur’an sciences of every branch that makes it clear to the chest of the believer, I praise Allah for this and other countless blessings, especially the blessing of faith, and I ask Allah to grant it to me and to all my lovers and all Muslims with pleasure, and I testify that there is no God but Allah, and there is no partner for him, a testimony that results in forgiveness, saves its owner from Hell, and brings him to occupy Paradise.
Amma ba’du, then indeed Allah subhanahu wa ta’ala gave this gift – may Allah increase its glory – with a religion that Allah is pleased with, namely the religion of Islam, and Allah sent to this ummah Muhammad as good as a human being, for him from Allah as good as blessings and peace, and Allah glorified this ummah with his book as good as the Kalam, and in that hour of measure Allah gathered all that was needed, such as news of the beginning and the end, In this hour, Allah gathered all that is needed, such as news of the beginning and the end, reminders and examples, manners and various rulings, and clear decisive proofs, in showing His Oneness, and in addition to everything that His messengers brought, which destroys the adepts of deviation and low misguidance, and Allah doubled the reward for reciting it, and commanded us to pay attention and honor, and adhere to the manners of the Qur’an, and submit energy to honor.
And there have been written about the virtues of reciting the Qur’an by a group of elects and scholars, books that are known to those who have reason and understanding, but have little desire to memorize them or even to look at them, so they cannot benefit from them except for a few people who have understanding, I saw the people of my country Damascus – may Allah protect it and all Islamic countries – paying much attention to reciting the Qur’an, studying it, teaching it, expounding on it, and studying it, together and individually. They worked hard at night and during the day. May Allah increase their love for the Qur’an and all kinds of obedience, hoping for the pleasure of Allah, the Exalted and Glorified, So that prompted me to compile a summary of the manners of memorizing the Qur’an and the characteristics of memorizing it and seeking it, because Allah has enjoined advice on His Book, and among the advice is explaining the manners of memorizing the Qur’an and seeking it, and pointing them out at that time, and reminding them of the advice, and I gave precedence to the summary, I gave precedence to summarizing, and I avoided length and multiplying, and I summarized each chapter at its end, and I indicated each kind of manners in some of them, and that is what I often call removing the references, even though the references, Alhamdulillah, are present in me, because my intention was to remind them of their origin, and to indicate what I remembered there. The reason for choosing to summarize it is to give precedence to memorization and to increase its benefit and dissemination.
So what happens with the difficult names and language in the last chapter of the book, so that the owner will benefit from it, and there will be no hesitation in looking for it. And it is included if the content and between the chapters of the number of rules, and the goodness of the importance of the benefits, and between the saheeh and dhaif traditions that are attributed to its narrators from the permanent imams. And they do not understand this in some cases.
And know that the scholars of hadith and others allow charity with ahaif traditions in the virtue of charity, and this is why I summarize the sahih ones, and I do not mention thehaif ones except in some cases.
And only to Allah, the Exalted, is my submission and my trust. And only to Him is my submission and my reliance, and I ask Him to tread the path of truth, and to keep me safe from deviants and deniers, and always to that and other things of Greatness in addition, and I draw near to Allah to show me to His pleasure, and to make me one of those who fear Him and fear Him as well as piety, and to show me with the best of intentions, And to make me one of those who fear him and fear him as well as piety, and to show me the best of intentions, and to facilitate me in every kind of good, and to help me in every kind of glory, and to stipulate this until death, and to make Allah apply this to all my lovers, and to all Muslims, male and female, and my sufficiency is Allah, and He is as good as He is given, and there is no power and no strength except in Allah, the Most High and the Most Majestic.
The book includes 10 chapters:
The first chapter discusses the virtues of reciting the Quran and memorizing it.
The second chapter is about elevating the Quran and its reciter over others.
The third chapter is about honoring Quranists and the prohibition against harming them.
The fourth chapter is about the manners of teaching the Quran and those who learn it.
The fifth chapter is about the manners of memorizing the Quran.
The sixth chapter is about the manners of the Quran, and this is the majority of the book and its purpose.
The seventh chapter is about the manners of all people with the Qur’an.
The eighth chapter is about the verses and suras that are recommended at certain times and circumstances.
The ninth chapter is about writing the Qur’an and honoring the Mushaf.
The tenth chapter is about explaining the words of the book.
CHAPTER ONE: THE VARIOUS VIRTUES OF RECITING THE QUR’AN AND MEMORIZING IT
Allah Almighty says:
“Verily, those who recite the Book of Allah, and establish prayer, and spend of that which We bestow secretly and openly, they are engaged in a trade in which there is no loss. That Allah may perfect to them their reward and increase to them from His bounty. Verily, Allah is Oft-Forgiving, Most Grateful.” Faathir: 29-30.
We narrated it from Uthman bin Affan, who said: The Messenger of Allah (SAW) said:
“The best among you is the one who learns the Qur’an and teaches it.” This hadith was narrated by Abu Abdillah Muhammad bin Isma’il bin Ibrahim Al-Bukhari in his Sahih, which is the most authentic book after the Qur’an.¹
Narrated Aisha RA, who said: The Messenger of Allah (SAW) said:
“The one who recites the Qur’an while he is proficient in reciting it, he will be with the angels recording noble and obedient deeds. He who recites the Qur’an and stumbles and finds it difficult to recite, he will receive two rewards.”² Hadith narrated by Bukhari and Abu Husayn Muslim ibn Hajjaj ibn Muslim (Al-Qusyairi) An-Naisaburi in their Sahih.
Narrated Abi Musa Al-Ash’ari, who said: The Messenger of Allah (SAW) said:
“The example of a believer who recites the Qur’an is like the fruit of Utrujjah, which smells good and tastes good. The example of a believer who does not recite the Qur’an is like a date that has no smell and tastes sweet.
The example of a hypocrite who recites the Qur’ān is like Raihanah, which smells good and tastes bitter. The example of a hypocrite who does not recite the Qur’an is like Handholah, which has no smell and tastes bitter.” Hadith narrated by Bukhari and Muslim.³
It was narrated from Umar ibn Khaththab that the Prophet said:
“Verily, Allah has raised the status of some groups with this Book (the Qur’an) and degraded others.” Hadith narrated by Muslim.⁴
Narrated Abi Umamah Al-Bahili, who said: I heard the Messenger of Allah (SAW) say:
“Recite the Qur’an, for it will come on the Day of Resurrection to provide for its reciter.” Hadith narrated by Muslim.⁵
It was narrated from Ibn Umar that the Prophet said:
“Envy is not allowed except in two cases: A man whom Allah grants knowledge of the Qur’an, and he practices it all night and day. And a man whom Allah grants wealth, and he spends it all night and day.” Hadith narrated by Bukhari and Muslim.⁶
We also narrated from ‘Abdullāh ibn Mas’ud with the words:
“There should be no envy except in two cases: A man whom Allah bestows with wealth and spends it in the right way, and a man whom Allah bestows with knowledge and decides cases with it and teaches it.”⁷
It was narrated from Abdullah bin Mas’ud, who said: The Messenger of Allah (SAW) said:
“Whoever reads one letter from the book of Allah Ta’ala, then he gets one good, while one good is rewarded tenfold. I did not say Alif Laam Miim is one letter, but Alif is one letter, Laam is one letter, and Miim is one letter.” Hadith Hasan.⁸
It was narrated from Said Al-Khudri that the Prophet said:
“Ar-Rabb said: “Whoever is so occupied with reciting the Qur’an and mentioning My name that he does not have time to ask Me, I will give him the best that I give to those who ask and the superiority of Allah’s words over other words is like the superiority of Allah Ta’ala over His creatures.” The hadith was narrated by Tirmidhi and he said: it is hasan.⁹
Narrated Ibn Abbas, who said: The Messenger of Allah (SAW) said:
“Verily, the person in whose body nothing of the Qur’an is found is like an empty house.” Hadith narrated by Tirmidhi and he said: hadith hasan sahih.¹⁰
Narrated Abdullah ibn Amru ibn Ash from the Prophet (SAW) who said:
“It is said to the memorizer of the Qur’an: Recite it, and go up and recite it tartil as you used to recite it tartil in the world. Verily, your position is at the end of the verse you recite.”¹¹ Hadith narrated by Abu Dawud, Tirmidhi and Nasa’i. Tirmidhi said: hadith hasan sahih.
It was narrated from Mu’adz bin Anas that the Prophet said:
“Whoever recites the Qur’an and practices its contents, Allah will crown his parents on the Day of Resurrection. Its rays are brighter than the sunlight in the houses of the inhabitants of the world. So what do you think of the one who practices this?” Hadith narrated by Abu Dawud.¹²
Narrated by Ad-Darimi in fadhaail Al-Qur’an isnad from Abdullah bin Mas’ud from the Prophet (SAW), he said:
“Recite the Qur’an, for Allah does not torment the heart that understands the Qur’an, and indeed this Qur’an is the banquet of Allah. So whoever enters it, he is safe. And whoever loves the Qur’an, give him good news.”
It was narrated from Abdul Hamid Al-Hamani who said: I asked Sufyan Ats-Tsauri¹³: Do you prefer the one who fights (jihad) or recites the Qur’an?
Sufyan replied: Reading the Qur’an, because the Prophet said:
“The best of you are those who learn the Qur’an and teach it.”
CHAPTER TWO: THE SUPERIORITY OF THE RECITATION OF THE QUR’AN AND ITS RECITATION OVER OTHERS
It was narrated from Abi Mas’ud¹⁴ Ali Anshari Al-Badri that the Prophet said:
“The most worthy of leading the prayers of a crowd (of men) is the one who is the best at reciting the Book of Allah ta’ala among them.” Hadith narrated by Muslim.
It was narrated from Ibn Abbas, who said: The Qur’an reciters who were present at ‘Umar’s gatherings and deliberations were adults and young men.
Hadith narrated by Bukhari in Sahihnha.¹⁵
It should be noted that the correct and preferred school of thought that the scholars rely on is that the recitation of the Qur’an is preferable to tasbeeh and tahlil and other dhikr.
There is much evidence to support that, Wallahu a’lam.
CHAPTER THREE: RESPECT FOR THE PEOPLE OF THE QUR’AN AND THE PROHIBITION OF DISTURBING THEM
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Such is the command of Allah. And whoever honors the signs of Allah, it is from piety of heart.” Al-Hajj: 32.
Allah says:
“And humble yourselves to those who follow you, the believers.” Assy-Shu’ara’: 215.
Allah says:
“And those who harm the believers and the believers without any wrongdoing on their part, then indeed they have borne a lie and a manifest sin.” Al-Ahzab: 58.
This chapter contains the hadeeth of Abi Mas’ud al-Anshori and the hadeeth of Ibn ‘Abbas that was mentioned in the second chapter.
It was narrated from Abi Musa Al-Ash’ari, who said: The Messenger of Allah (SAW) said:
“Honoring Allah is honoring Muslim parents and memorizers/students of the Qur’an who do not exceed the limits and do not deviate from them, and honoring just rulers.” Hadeeth hasan narrated by Abu Dawud.¹⁶
Narrated from ‘Aisha, she said: Sunan and Al-Bazzar in his Musnad.
Abu Abdillah Al-Hakim said in “Uluumil hadith”: This is a sahih hadeeth.
Narrated Jabir ibn ‘Abdillah:
“The Prophet gathered two of the casualties of the battle of Uhud and said: Which of the two has memorized more of the Qur’an?
If it was pointed out to one of them, he put him in the grave first.” Hadith narrated by Bukhari.
It was narrated from Abi Hurairah that the Prophet said:
“Verily, Allah Almighty says: Whoever disturbs My wali, I declare war on him.” Hadith narrated by Bukhari.
It is narrated in Sahihain from the Prophet that he said:
“Whoever prays Fajr is guaranteed by Allah. Therefore, do not let Allah charge you with anything from His guarantee.”
It was narrated from the two great Imams Abu Hanifah and Ash-Shafi’i – both of whom said: If the scholars are not waliyullah, then Allah has no wali.
Said Imam al-Hafidh Abul Qosim ibn Asakir (ra): Know, my brother, may Allah grant us and you the knowledge to earn His pleasure and make us among those who fear Him and fear Him with true piety, that the flesh of the scholars is poisonous and Allah’s habit of revealing the veil of those who despise them is known. And whoever vilifies the scholars, Allah, the Almighty, trials him before his death with the death of the heart. Allah says:
“So let those who disobey the command of the messenger fear a trial or a painful punishment.” An-Nur: 63.
CHAPTER FOURTH: MANNERS OF THE TEACHER OF THE QUR’AN AND THE LEARNER.
This chapter, together with the two chapters that follow it, is the aim of the book and its contents are long and extensive. I have summarized its objectives in chapters so that it will be easy to memorize and practice them, inshallah.
Sincerity of Intention
The first thing that the teacher of the Qur’an and the learner should do is to seek the pleasure of Allah Ta’ala by learning. Allah says:
“And they were not enjoined except that they should worship Allah with pure obedience to Him in the religion of uprightness, and that they should establish prayer and give alms; and such is the religion of uprightness.” Al-Bayyinah: 5
It is narrated in Shahihain¹⁷ from the Messenger of Allah (SAW):
“Verily, deeds depend on intentions, and each person will be rewarded for what he intends.” This hadith is one of the foundations of Islam.
We narrate from Ibn Abbas, who said: Verily, a person is protected according to the degree of his intention.
And another narration: People are rewarded according to their intentions.
We narrate from Al-Ustadz Abil Qasim Al-Qusyairi¹⁸, who said: Sincerity is aiming at Allah alone in doing an act of obedience, i.e. wanting to get closer to Allah Ta’ala without any other purpose such as pretending to the creatures or seeking praise among the people or wanting to be praised by people or any meaning other than getting closer to Allah Ta’ala.
He said: It may be said: Sincerity is to purify the action from the attention of the creatures.
Narrated Hudhayfah al-Mar’asyi: Sincerity is the similarity of a servant’s deeds inwardly and outwardly.
It was narrated from Dzinnun ra: He said: Three things are signs of sincerity: Equality of attitude in the face of praise and reproach from the common people, forgetting to look at the charity among his deeds and wanting the reward of his deeds in the hereafter.
It was narrated from Al-Fudhail bin Iyadh, who said: Abandoning charity for the sake of the people is riya’ and doing charity for the sake of the people is shirk, while sincerity is when Allah saves you from both.
It was narrated from Sahal At-Tustari ra, who said: The view of the intelligent people regarding the interpretation of sincerity, and they do not find anything other than this, is that his movements and silence, whether alone or in the presence of others, are for Allah alone, and nothing else interferes with them, neither lust, nor desire, nor the world.
It was narrated from As-Sariyyu As-Saqthi ra, who said: Do not do something because of the people and do not leave something because of them, do not cover something because of them and do not uncover something because of them.
It was narrated from Al-Quayairi, who said: The greatest righteousness is the equality between being alone and in the presence of others.
It was narrated from al-Harith al-Muhasibi who said: The righteous person is the one who does not care, even if he goes out of everything that people set in their hearts against him for the sake of his good heart and does not like people to know the goodness of his deeds at all and does not hate people when they know his bad deeds.
Because his hatred of that is evidence that he favors addition among them and this is not the character of the righteous.
It was narrated from another: If you ask Allah Ta’ala correctly, then Allah gives you a mirror in which you can see all the wonders of this world and the Hereafter.
There are many salaf opinions on this matter. I have hinted at these letters from them to remind the addressee. I have mentioned a number of these things and their scholars at the beginning of “Sharhil Muhadzdzab” and incorporated into it the manners of the teacher and the learner, the fuqaha’ and the student of fiqh that the learner needs. Wallahu a’lam.
Explanation of intention
The learner should not aim to achieve worldly goals such as wealth or leadership or position or superiority over his rivals or praise from people or drawing people’s attention to him and the like.
The teacher should not expect anything from the learner in return for his teaching, be it wealth or service, even if it is a small amount, even if it is a gift that the learner would not have given him had he not learned from him.
Allah Ta’ala says:
“And whoever desires gain in the world, We give him some of the pleasures of the world and there is no portion for him in the Hereafter.” Ash-Shuara’: 20.
Allah says:
“Whoever desires the present (worldly) life, We hasten for him in that world what We will for whom We will.” Al-Isra’: 18.
It was narrated from Abi Hurairah, who said: The Messenger of Allah (SAW) said:
“Whoever learns knowledge that is supposed to seek the pleasure of Allah Ta’ala, but he does not learn it except for the pleasure of the world, then he will not smell the smell of Paradise on the Day of Resurrection.” Hadith narrated by Abu Dawud with a valid isnad.¹⁹
It was narrated from Anas and Hudhayfah and Ka’ab bin Malik that the Prophet said:
“Whoever seeks knowledge to argue with the ignorant or to boast of the scholars or to draw people’s attention to him, then let him occupy a place in hell.” Hadith narrated by Tirmidhi from Ka’ab ibn Malik and he said: then Allah put him in hell).
Knowledge must be accompanied by charity
He should avoid trying to force a large number of students or people to come to him, and should not resent his students who learn from others in order to benefit from him. This is the calamity that befalls some ignorant teachers. It is clear evidence from the perpetrator of his bad intentions and corrupt mind.
In fact, it is a convincing proof that he does not seek the pleasure of Allah, the Most Gracious, with his teaching. If he had wanted the pleasure of Allah, the Most Gracious, with his teaching, he would not have hated it.
He should have said to himself: I wanted obedience with his teaching, and I achieved it, and he learned from others with the aim of gaining knowledge. Then he should not be blamed.
We have narrated in the Musnad of Al-Imam, who is agreed upon for his memorization and leadership, Abi Muhammad Ad-Darimi from ‘Ali ibn Abi Talib that he said: O men of knowledge! Practice your knowledge! Verily the pious one is the one who practices what he knows and his knowledge corresponds to his practice.
There will arise people who have knowledge, but do not go beyond their throats. Their deeds contradict their knowledge, their hearts contradict their bodies.
They sit in circles. Some will be so proud of others that someone will get angry with his seatmate for sitting facing someone else and leave him. These are the people who do not raise their deeds in these assemblies to Allah.
It has been authentically reported from Imam Ash-Shafi’i that he said: I would like people to learn this knowledge – this knowledge and its books – but do not attribute to me a single letter of it.
Morals of the Qur’anic Teacher
The teacher must have good manners that are prescribed by Shara’, praiseworthy behavior and good qualities that Allah recommends, such as being zuhud towards the pleasures of the world and taking a little from it, not caring about the world and its lovers, Generous and generous, noble character, a radiant face without leading to moral ugliness, forgiving, patient, avoiding bad income, being wara’ and khushu’, calm, authoritative, humble and submissive, avoiding laughing and not joking much.
He should always do shar’i practices such as removing dirt and hair that the Shariah has ordered him to remove such as clipping the hair, trimming the nails and combing the beard, removing bad odors and bad clothing. He should avoid spite, jealousy, arrogance and belittling others, even if they are inferior to him.
He should practice the hadiths narrated about tasbih and tahlil and other such dhikr and supplications.
He should always pay attention to Allah when he is alone or in the company of others, and he should maintain this attitude and rely on Allah in all his affairs.
Being gentle with the student
The teacher should be gentle with the student, welcoming him and doing good to him according to his circumstances.
We have narrated from Abi Harun Al-Abdi, who said: We came to Said Al-Khudri and he said: Welcome, the will of the Messenger of Allah: The Prophet said:
“Indeed, people follow you and there are those who come to you to learn religious knowledge. When they come to you, treat them well.” Hadith narrated by Tirmidhi and Ibn Majah and others.
We narrated the same in Musnad Ad-Darimi from Abi Darda’.
Advice for students
Article: The teacher should give advice to them, because the Messenger of Allah said:
“Religion is advice for Allah and His book and His messenger and the leaders of the Muslims and their laity.” Hadith narrated by Muslim.
Advice for Allah and His Book includes respecting the reader and the learner, guiding him to his benefit, being gentle with him, helping him to learn according to his ability, persuading the learner’s heart, being easy when teaching him with gentleness, being kind to him and encouraging him to learn.
The teacher should remind the student of the virtue of this, so that he may be reminded of his activities and increase his willpower, make him avoid the pleasures of this world and keep him from being attracted to them, and prevent him from being deceived by them.
He should remind him of the virtue of occupying himself with the Qur’an and other shar’i sciences.
That is the way of the wise sages and the righteous servants of Allah and the rank of the Prophets.
The teacher should love the student and care for his welfare as he cares for the welfare of himself and his children. He should treat the student as he treats his child in terms of affection for him, attention to his rudeness and bad manners and forgive him sometimes for his lack of manners. Because humans are not free from shortcomings, especially if they are young.
The teacher should like the good in the student as he likes it in himself and dislike the bad in him as he dislikes the bad in himself absolutely.
It is narrated in Sahihain from the Messenger of Allah (SAW) that he said:
“None of you has faith until he likes in his brother what he likes in himself.”
It was narrated from Ibn Abbas, who said: The most honorable person by my side is my seatmate who steps over people to sit in front of me. If I could prevent a fly from landing on his face, I would do so.
In one narration: Indeed, I am disturbed when a fly lands on him.
Article: Teachers should not boast about themselves to the students, but be lenient and humble with them. Many things are told about people who are humble.
So how about these people who are like his own children in addition to their busy study of the Qur’an and their rights as students and their repeated return to him.
It is narrated from the Prophet that he said:
“Be lenient with the students you teach and the teachers you learn from.”
It was narrated from Ayyub As-Sakhtiyani, who said: The pious person should put earth on his head as an act of tawadu’ towards Allah, the Almighty.
Article: The learner should be educated gradually in good manners and good conduct, and should train himself in small and complex matters.
The teacher should familiarize him with self-preservation in all hidden and overt matters and encourage him by his repeated words and deeds to show sincerity, honesty and good intentions and to pay attention to Allah in all his moments.
The teacher should tell him that in this way the light of realization will be opened to him, his chest will be expanded and hidden sources of wisdom and knowledge will emanate from his heart.
Allah will bless him in his knowledge and state and guide him in his actions and words.
Article: Teaching students is fardhu kifayah. If none but one person is qualified, then he is obliged to do so. If there are a number of people, then it is sufficient that some of them teach.
If all of them refuse, then they are all sinning. If some of them then the responsibility of the others is lost.
If one of them is asked and refuses, then the more correct of the two opinions is that he does not sin. But it is not preferable for him if he has no excuse.
Article: It is advisable for the teacher to have a great desire to teach the students by giving priority to it over his own worldly and non-essential interests, and to empty his heart when sitting to teach them of all distracting causes.
The teacher should be eager to make them understand and give each one of them his due share. He should not give much to a student who cannot take much and give little to a student who can take more.
He should tell them to repeat what they have memorized and praise the bright ones, so long as there is no fear of slander by causing pride or anything else.
And whoever is not paying attention, let him reprimand him gently so long as there is no fear that he will run away.
He should not envy any of them for being particularly clever, and he should not consider the favors that Allah has bestowed upon him to be great, for it is forbidden to envy others. So what about the student who is considered like his son. His intelligence is due to the merit of his teacher, and he will be rewarded handsomely in the Hereafter and praised well in this world. Allah is the only one who gives guidance.
Article: When his students are full, he gives precedence to the first, then the second when teaching them. If the first is willing for him to give precedence to the other, he should give precedence to him.
It is proper for the teacher to show a happy and radiant face to them, check their condition and ask who is absent among them.
Article: The scholars said: The teacher should not refuse to teach someone because he does not have the right intention.
Sufyan and others said: Learning knowledge by them is the intention.
The scholars said: We seek knowledge for other than Allah, but knowledge refuses, except for Allah.
This means that knowledge eventually becomes for Allah.
Manners of the Teacher
The teacher should keep his hands free from playing with them while teaching, and his eyes free from unnecessary gazing.
He should sit in a state of ablution facing the qiblah and sit quietly, wearing clean white clothes. When he reaches his seat, he should pray two rak’ahs before sitting down, whether it is in the mosque or otherwise. If it is in the mosque, that is preferable, because it is makrooh to sit there before prayer.
He may sit in a row or not in a row. It was narrated by Abu Bakr ibn Abi Dawud As-Sijistani with his isnad from ‘Abdullah ibn Mas’ud that he used to teach people in the mosque while sitting on his knees.
Article: One of the most important and noteworthy of his manners is not to degrade knowledge by going to a student’s place to learn from him, even if the student is a caliph or lower than that. Rather he should guard against that as the scholars of the salaf guarded against it. Their stories about this are many and well known.
Article: He should provide a spacious assembly so that it is possible for the students to sit in it. It is mentioned in a hadith from the Prophet (SAW):
“The best of assemblies is the most spacious.” Hadith narrated by Abu Dawud in his Sunan²¹ with a valid isnad from Abi Said Al-Khudri in the beginning of Al-Adaab.
Chapter: On the manners of students
All that we have mentioned about the manners of teachers also applies to students. One of his manners is to avoid causes that distract him from his studies, except when it is necessary to do so.
He should cleanse his heart from impurities so that it is fit to receive the Qur’an and memorize and utilize it.
It was narrated from the Messenger of Allah (SAW) that he said:
“Know that there is a lump of flesh in the body. If the flesh is good, then the whole body is good. And if the meat is damaged, then the whole body is damaged. Know that it is the heart.”²²²
A wise man said: The heart becomes good for receiving knowledge just as the soil becomes good for planting.
The learner should humble himself to his teacher and be courteous to him, even if he is younger in age, less famous, inferior in lineage and goodness and so on.
He should humble himself to knowledge, because it is by humbling himself to knowledge that he will attain it.
The poet said:
Knowledge does not reach the humble youth like a flood does not reach a high place.
The student should obey his teacher and consult him in all his affairs. He should accept his words as a sick person with good sense accepts the words of an admonishing and clever doctor. This is better.
Choosing a teacher
He should not learn except from someone who is well-versed in his field of study, who has a clear religious beliefs and knowledge, and who is well known for his cleanliness. Muhammad ibn Sirin and Malik ibn Anas and other salaf scholars said: This knowledge is religion, so see from whom you take your religion.
One should look at his teacher with respect and believe in his expertise and superiority over those who are at his level, because that is closer to benefiting from him.
Some of the early scholars, when they went to their teachers, would give something in charity and say: O Allah, cover my teacher’s disgrace from me and do not take away the blessing of his knowledge from me.
Said Ar-Rabi’ the friend of Ash-Shafi’i (ra): I dare not drink water while Ash-Shafi’i looks at me, out of respect for him.
We narrate from Amirul Mukminin Ali Bin Abi Talib, who said: The right of the pious to you is that you greet the people in general and honor them in particular without them.
You sit in front of him, do not gesture with your hand near him and do not blink your eyes. You do not say: So-and-so said something other than what you said.
Do not backbite anyone near him, do not confer with your seatmate in his assembly and do not hold his shirt when he stands up. Do not push him when he is lazy and feels bored because of his long association with him.
The learner should practice the etiquette that Ali, may Allah bless him and grant him peace, demonstrated and reject the gossip about his teacher if he is able to do so. If he is unable to do so, he should leave the gathering.
Attributes of the Student
The learner should enter his teacher possessing the qualities of a perfect learner: cleaning himself with what we have mentioned about the learner, purifying himself with the miswak, emptying his heart of distractions, and he should not enter without asking permission if the teacher is in a place where he needs to ask permission.
He should greet those present when he enters and pay special homage to him and greet him and them when he leaves as he came.
It is mentioned in the hadith: The first greeting is not more appropriate than the second greeting.²²
He should not step over people’s shoulders, but sit where he can reach in the assembly, unless the teacher allows him to go forward or he knows from their situation that they prefer that.
Do not make anyone stand up from his place. If someone else gives precedence to him, he should not accept, following the example of Ibn ‘Umar, unless there is a benefit for the audience in giving precedence or the teacher tells him to do so.
He should not sit in the middle of the halaqah (assembly) unless there is a pressing need. He should not sit between two friends without their permission. If they make room for him, he may sit down and move closer to them.
Article: The student should also be courteous to his friends and the audience in the Sheikh’s assembly, for this is the same as being courteous to the Sheikh and to protect his assembly.
He should sit in front of the shaykh in the student’s seat, not the teacher’s seat.
He should not raise his voice unnecessarily loudly and should not laugh.
He should not speak needlessly and should not play with his hands or anything else. He should not turn his head to the right and left unnecessarily, but should remain facing the teacher and listen to what he is saying.
Manners of the student towards the teacher
It should be noted that the learner should not study with the teacher when he is busy, bored, afraid, sad, happy, hungry, thirsty, sleepy, restless, etc., which burden him or prevent him from being fully present and active. He should take advantage of the times when his teacher is in a state of activity.
One of his manners is to be patient with his teacher’s harshness and bad manners. This should not prevent him from continuing to learn from him and believing in his perfection. He should interpret his seemingly bad actions and words with correct interpretations. No one fails to do that except someone who has little or no guidance. If the teacher scolds him, he should apologize to the teacher and declare that he was the one who sinned and was to blame. This will be more beneficial for him in this world and the next, and will cleanse his teacher’s heart.
The scholars said: Whoever is impatient when he is humiliated during his studies will remain in ignorance all his life. And whoever is patient with that will be honored in the Hereafter and in this world. Regarding this, a well-known atsar was narrated from Mrs. Abbas: I felt humiliation when I was studying, then I became noble because I became a teacher.
The poet said:
Who does not feel humiliation for a moment
he spends his whole life in a state of humiliation
Willingness and diligence to learn at the right time
One of the most important manners of the learner is to have a strong will and to be diligent in learning in all the time that he can utilize, and not to be satisfied with a little, while he can learn a lot. He should not force himself to do something that he is not able to do, lest he become bored and lose what he has gained.
This varies according to the people and their circumstances. If he arrives at the teacher’s office and does not find him, he should wait for him and stay at his door. He should not do so unless he fears that the teacher will dislike it, knowing that he teaches at one time and does not pursue it at another.
If he finds the teacher sleeping or doing something important, he should not ask for permission to enter, but wait until he wakes up or finishes his work. Patience is preferable, as Ibn ‘Abbas and others did.
He should urge himself to work hard at gaining knowledge in his spare time when he is strong, intelligent and has little else to do before the symptoms of incapacity appear and before he reaches a high position.
Amirul mukminin Umar ibnu Khattab said: Learn religious knowledge before you are appointed as a leader.
Meaning: Do jurisprudence to the best of your ability when you are a follower before you become a leader, because if you become a leader who is followed, you do not want to learn because of your high position and your many activities.
This is the meaning of the words of Imam Ash-Shafi’i: Learn religious knowledge before you become a leader. If you become a leader, there is no way to learn knowledge.
General manners
One should learn knowledge from the teacher at the beginning of the day, in accordance with the hadith of the Prophet (peace and blessings of Allah be upon him):
“O Allah, bless my people at the beginning of the day.”²⁴
The student should take care of what he has memorized and should not give preference to others when it is his turn, because giving preference to others in acts of worship is makrooh, unlike giving preference to others in worldly affairs, which is favored.
If the shaykh is of the view that there is some benefit in giving preference to others at a particular time for reasons of shar’i meaning, and he tells him to do that, then he should obey him.
Among the things that are obligatory for him to do is not to be jealous of one friend or another for a virtue that Allah has bestowed upon him, and not to boast about his achievements. We have already explained this in the manners of the shaykh, and the way to get rid of pride is to remind himself that he did not achieve this by his own power and strength, but by the grace of Allah.
So he should not be proud of something that he did not create, but Allah ordained it for him.
The way to get rid of envy is to know that the wisdom of Allah Ta’ala wills this virtue in others. So he should not deny it and should not hate the wisdom that Allah Ta’ala wills and does not hate.
CHAPTER FIFTH: MANNERS OF MEMORIZING THE QUR’AN
Some of these have been mentioned in the previous chapter.
Among the manners of memorizing the Qur’an are: He should be in the most perfect state and the noblest behavior and abstain from everything that the Qur’an forbids for the sake of glorifying the Qur’an.
He should refrain from lowly occupations, be noble in spirit, be superior to arrogant rulers and wicked lovers of the world, and humble himself to the pious and lovers of good and the poor. Ndaklah is a solemn person, possessing poise and authority.
It has been narrated from Umar Ibnul Khattab that he said: “O reciters of the Quran, raise your heads. The way is clear for you and you should strive to do good and not rely on others.
It was narrated that Abdullah ibn Mas’ud said: “Let the memorizer of the Qur’an wake up at night reciting the Qur’an when people sleep and fast during the day when people do not fast.
He should be sad when people are happy, weep when people laugh, be silent when people speak, and show his solemnity when people boast.
It was narrated from Al-Hasan (Al-Bashri) that he said: Indeed, those before you considered the Qur’an to be letters from their Lord. So they meditated on it at night and practiced it during the day.
Narrated Al-Fudhail ibn Iyadh: The memorization of the Qur’an has no need of any of the khulafa’ and those below them.
It was also narrated from Al-Fudhail that he said: The memorizer of the Quran is the flag bearer of Islam. He should not play with those who play and forget with those who forget, nor should he speak in vain with his friends for the sake of admiring the Qur’an.
Not earning a living from reciting the Quran
The most important of what is enjoined upon the memorizer of the Qur’an is to be careful not to use the Qur’an as a source of livelihood.
It was narrated from Abdurrahman bin Shibil, who said: The Messenger of Allah said:
“Read the Qur’an and do not use it to earn a living, and do not avoid it, and do not overstep your bounds with it.”²⁵
It was narrated from Jabir that the Prophet said:
“Recite the Qur’an before there comes a people who establish it like setting up an arrow in a hurry and they do not expect its future results.”²⁶
Hadith narrated by Abu Dawud with its interpretation from Sahal ibn Sa’d.
It means that they expect their reward to be money or fame or something like that.
It was narrated from Fudhail bin Amru: Two companions of the Messenger of Allah entered the mosque. When the imam greeted them, a man stood up and recited some verses from the Quran. Then he asked for payment. So one of them said: Innalilahi wa Inna ilaihi Raji’uun. I heard the Messenger of Allah say:
“There will come a people who ask for wages by reciting the Qur’an. So whoever asks for payment for reciting the Qur’an, do not give it to him.”
This isnaad is broken, because Al-Fudhail ibn Amru did not hear it from the Prophet’s companions.²⁷
As for taking a reward for teaching the Qur’an, the scholars differed on this.
Imam Abu Sulaiman Khattabi narrated the prohibition of taking wages for teaching the Qur’an from a number of scholars. Among them are Az-Zuhri and Abu Hanifah.
It was narrated from a number of scholars that it is permissible to take a wage if one does not stipulate it. This is the view of al-Hasan al-Bashri, ash-Shay’bi and Ibn Sirin.
Atha’, Maalik and Ash-Shafi’i were of the view that it is permissible to take wages if it is stipulated, and that it is permissible to give wages in the case of a valid lease contract, for which many saheeh traditions have been narrated.
The scholars who forbade it cited the hadeeth of Ubadah ibn Shamid that he taught the Qur’an to a resident of the Shuffah and he gave him a bow as a reward. So the Prophet said to him: “If you want a necklace of fire with that gift, then accept the bow.”
This is a well-known hadeeth narrated by Abu Dawud and others.²⁸ And they also proved it with many ahaadeeth from the salaf.
The scholars who allowed it answered the hadeeth of Ubadah with two answers:
First: There is a problem with the isnad.
Second: He contributed with his teaching, so he was not entitled to anything in return. Then he was given a gift in return. It is not permissible for him to take it. This is different from the one who entered into a rental contract before teaching. Wallahu a’lam.
The memorizer of the Qur’an should keep reciting it and do a lot of it. The scholars of the salaf had different customs regarding the rate of recitation.
It was narrated by Ibn Abi Dawud from some of the salaf that they recited the Qur’an once every two months. Some of them recited it once every eight nights.
Many people recite it every seven nights. Some of them complete it every five nights. Some of them complete it every four nights. Many people complete it every three nights and some of them complete it every two nights and some of them complete it once a day.
Some of them complete it twice a day and night, and some of them complete it eight times, four times at night and four times during the day.
Among those who recited it once a day and night were: ‘Uthman ibn Affan, Tamim ad-Daariy, Said ibn Jubayr, Mujahid²⁹, Ash-Shafi’i and others.
Among those who recited it three times were Sulaim ibn Itrin Qadhi of Egypt during the caliphate of Mu’awiyah Abu Bakr ibn Abi Dawud reported that he recited it three times each night.
Abu Umar Al-Kindi narrated in his book on the Qadhis of Egypt that he recited four times a night.
Ash-Sheikh Ash-Salih Abu Abdur-Rahman As-Sulaiman said I heard Ash-Sheikh Aba Uthman Al-Maghribi say: Ibn al-Khattib completed four recitations in the daytime and four recitations at night, which is the most recitations that have reached us in one day and one night.
It was narrated by the noble As-Sayyid Ahmad ad-Dauraqi with his isnad from Manshur ibn Zaadzran from the scholars of worship of the tabi’in that he completed the Qur’an between Dhuhr and ‘Asr and completed it between Maghrib and ‘Isha’ in the month of Ramadan two times less.
They used to delay ‘Isha’ in Ramadan until a quarter of the night. Abu Dawud narrated with a valid isnad that the mujahids completed the Qur’an in Ramadan between Maghrib and ‘Isha’ on every night of the month.
Mansyur reported: Ali al-Azadi recited the Qur’an between sunset and ‘Isha’ on every night of Ramadan.
Ibrahim ibn Sa’d reported: My father sat with his turban wrapped around his body and legs and did not take it off until he had finished reciting the Qur’an.
There are countless people who completed the Qur’an in one raka’at. Among the early ones were ‘Uthman ibn Affan, Tamim ad-Daariy and Said ibn Jubayr who recited the Qur’an in every rak’ah at the Ka’bah.
As for those who completed the Qur’an in a week, there are many of them. It was narrated from ‘Uthman ibn Affan, ‘Abdullāh ibn Mas’ud, Zayd ibn Tsabit, Ubay ibn Ka’b (may Allah be pleased with him) and from a number of the tabi’een, such as ‘Abdur-Rahmān ibn Yazid, Alqamah and Ibrahim (may Allah have mercy on them).
The preferred view is that it varies according to the different people. Whoever wants to ponder and study carefully should limit it to the level that will lead to a full understanding of what he reads.
Similarly, if a person is busy spreading knowledge or doing other religious duties and the general interests of the Muslims, he should limit it to a certain amount so that it does not interfere with what he is obliged to do.
If he is not one of these people, he may increase his recitation to the extent of his ability, without becoming bored and not too fast.
Some of the early scholars did not favor completing the Qur’an in one day and one night. This is indicated by a sahih hadith from Abdullah ibn Amru ibnul Ash, who said: The Messenger of Allah (SAW) said:
“He who recites the Qur’an in less than three days will not be understood.” Hadith narrated by Abu Dawud, Tirmidhi, Nasa’iy and others. Tirmidhi said: Hadith hasan sahih. Wallahu a`lam.
As for the time of beginning and completing the Qur’an for those who complete the Qur’an in a week, it has been narrated by Abu Dawud with his isnad that ‘Uthman ibn Affan began reciting the Qur’an on Friday night and completed it on Thursday night.
Al-Imam Abu Hamid Al-Ghazali (rahimahullahu ta’ala) said in Al-Ihya’: What is better is to complete it once at night and once during the day, and to complete it during the day on Monday in two rak’ahs of dawn or afterwards.
And to make the night recitation on Friday night two rak’ahs of Maghrib or later, so that the beginning of the day is opposite to the end.
It was narrated by Ibn Abi Dawud from ‘Umar ibn Murrah At-Tabi iy, who said: They like to complete the Qur’an from the beginning of the night or the beginning of the day.
It was narrated from the noble Talhah bin Musharrif At-Tabi’iy who said: Whoever completes the Qur’an at any time of the day, the angels will pray for him until evening. And whoever completes the Qur’an at any time of the night, the angels will pray for him until morning. It was narrated from Mujahid like that.
Ad-Darimi narrated in his Musnad with his isnad from Sa’d ibn Abi Waqqash, who said:
“If he completes the Qur’an at the beginning of the night, the angels will pray for him until morning. And if he completes it at the end of the night, the angels pray for him until evening.”
Ad-Darimi said: This is a hasan hadeeth from Sa’d.
It was narrated from Habib ibn Abi Tsabit At-Tabi’iy: that he completed the Quran before bowing.
Ibn Abu Dawud said: This was said by Ahmad ibn Hanbal (may Allah be pleased with him).
There are remnants of this chapter which will be mentioned in the next chapter.
Article: On maintaining the recitation of the Qur’an at night.
The memorizer of the Qur’an should pay more attention to the recitation of the Qur’an at night and the night prayer.
Allah Ta’ala said:
“Among the People of the Book are those who are upright, and they recite the verses of Allah at certain times of the night, while they prostrate themselves (in prayer). They believe in Allah and the Last Day, they enjoin what is right and forbid what is evil, and they hasten to (teach) the good things, and they are among the righteous.” Ali Imran: 113-114.
It is narrated in Sahihain from the Messenger of Allah that he said:
(The best of people is Abdullah (bin Umar) if he performs the night prayer).
It is mentioned in another hadith in the Sahih that the Prophet said:
“O Abdullah, do not be like Fulan. He used to offer the night prayer, then he abandoned it.”
Narrated by Thabarani and others from Sahal bin Sa’d from the Messenger of Allah, he said: (The glory of the believer is the night prayer).³⁰
Many hadeeths and atsar are narrated regarding this.
It was narrated from Abil Ahwash Al-Jusyami, who said: There was a man who knocked 86 times in the tent, that is, at night, and heard from the occupants a sound like that of bees.
He said: So why do these people feel safe from what they fear?
It was narrated from Ibrahim An-Nakha’iy, who said: Recite the Qur’an at night, even if it is the milking of a goat.
Yazid Ar-Raqqashi reported that he said: When I sleep, then I wake up, then I sleep, then my two eyes cannot sleep.
I say: The night prayer and recitation of the Qur’an at that time are highly recommended, because they are more likely to unite the heart and keep it away from things that distract and distract it, and they are more likely to keep it away from riya’ and other vain things.
In addition, it is established by sharee’ah that there are good things at night.
The journey of Isra’ that the Prophet experienced took place at night.
night.
And the Prophet said:
“Your Lord descends every night to the heavens of the world when half the night has passed. Then He says: Is there anyone who prays that I may grant his prayer. “³¹
It is narrated in the Sahih that the Prophet said:
“There is a time in the night when Allah answers the supplication of every night.”³²
Narrated by the author of “Bahjatul asraar” with his isnad from Sulaiman Al-Anmaathiy, he said: I saw Ali ibn Abi Talib in a dream saying:
Were it not for those who pray at night
and others fast during the day
your earth would have been shaken out from under you
because you are a bad and disobedient people.
Know that the virtue of the night prayer and the recitation thereof is achieved by both a little and a lot. The more it is, the more virtuous it is. Unless one spends the whole night, then it is not preferable to keep doing it. That is because it will harm him.
What indicates that the virtue is attained by doing a little is the hadeeth of ‘Abdullāh ibn ‘Amr.
The hadeeth of ‘Abdullah ibn Amr ibn Ash, who said: The Messenger of Allah said:
“Whoever performs the night prayer reciting ten verses, he will not be written among the negligent. And whoever performs the night prayer reciting a hundred verses, he will be written among the obedient. And whoever prays by reciting a thousand verses will be numbered among those who do justice.” Hadith narrated by Abu Dawud and others.
Narrated Ats-Tsa’labah from Ibn ‘Abbas, who said:
“Whoever prays at night will spend the night prostrate and standing before Allah.”
Article: The command to preserve the Qur’an and the warning
not to forget it.
Narrated Abi Musa Al-Ash’ari from the Prophet *, he said
said:
“Preserve this Qur’an. By God in Whose hand is the soul of Muhammad, it is easier for him to escape than to be bound.” Hadith narrated by Bukhari and Muslim.³⁴
It was narrated from Ibn Umar that the Messenger of Allah said:
“Verily, the example of the memorizer of the Qur’an is like a tied camel. If he keeps it, he keeps it. If he lets go of it, it runs away. “Hadith narrated by Bukhari and Muslim.³⁵
Anas ibn Malik reported: The Messenger of Allah & said:
“I was shown the merits of my Ummah up to the dung that people throw out of the mosque. And the sins of my Ummah were shown to me. Then I saw no greater sin than a surah or verse of the Qur’an that a person memorizes and then forgets.” Hadith narrated by Abu Dawud and Tirmidhi. This hadith is questioned.³⁶
Sa’d ibn Ubadah reported that the Prophet said:
“Whoever recites (memorizes) the Qur’an and then forgets it, he will meet Allaah on the Day of Resurrection with a stump.”³⁷
Article: Whoever sleeps until he forgets his prayer
It was narrated that Umar ibn Khattab said: The Messenger of Allah said:
“Whoever sleeps and has not recited his hizib at night or part of it, then he recites it between the Fajr prayer and the Dhuhr prayer, it is written for him as if he had recited it at night.” Hadith narrated by Muslim.
It was narrated from Sulaiman ibn Yasar who said: Abu Usaid said: Last night I slept and did not recite my prayer until the morning. When morning came I said the words istirja’ (Innaa lillahi wa innaa ilaihi raaji’un). My wirid was surah al-Baqarah. Then I dreamt that a cow gored me.
Hadith narrated by Ibn Abi Dawud.
It was narrated by Ibn Abi Dunya from a Qur’an memorizer that he fell asleep one night and had not recited his hizib. Then he dreamt as if someone had said to him:
I marvel at the healthy body
and the young man who sleeps until dawn
while death is inevitably attacking
in the darkness of the night when it comes.
CHAPTER SIX: MANNERS OF RECITING THE QUR’AN
This chapter is the purpose of this book and it is widely spread. I have hinted at some of its aims to avoid a lengthy discussion for fear of boring the reader.
The first is that the reader must be sincere as we have stated and observe the manners of the Qur’an. The first is that the reader must be sincere, as we have stated, and observe the manners of the Qur’an. He must realize that he is seeking Allah, the Almighty, and that he is reading in the state of one who sees Allah, the Almighty. If he cannot see him, then indeed Allah sees him.
Article: When he is about to read, he should clean his mouth with a miswak or something else. The preferred form of tooth-stick is Arak wood, but it is permissible to use other woods and anything that can be used to clean, such as rough cloths and so on.
With regard to the permissibility of using a rough finger, there are three opinions among the followers of Ash-Shafi’i (may Allah have mercy on him): The most common is that the Sunnah is not realized. The second is that it does, and the third is that it does if there is nothing else, and it does not happen if there is something else.
He should use the tooth-stick starting from the right side of his mouth and intend to do the Sunnah. One of the scholars said: He should say: (O Allah, bless me with this siwak, O Lord, the Most Merciful of the Merciful).
Al-Mawardi, a follower of Ash-Shafi’i, said: It is recommended to use the tooth-stick on the outside of the teeth and the inside of them, and to rub the tooth-stick over the tips of the teeth and the bottoms of the molars and the tops of them gently.
They said: The tooth-stick should be of medium wood, neither very dry nor very wet. If it is very dry, then soften it with water.
There is nothing wrong with using someone else’s tooth-stick with his permission. If his mouth is unclean because of blood or something else, then it is makrooh for him to recite the Qur’an before washing it.
Is it haraam? Ar-Ruyani, a follower of Ash-Shafi’i, said from his father. There are two possible opinions. The more correct opinion is that it is not haraam.
It is recommended to read the Qur’an when the reader is in a state of purity (wudhu). If he recites it while he has wudoo’, then it is permissible according to the consensus of the Muslims.
The ahadith concerning this are many and well-known. Imam al-Haramain said: It does not say that he is doing something that is makrooh, but that he is leaving something that is better.
If she cannot find water, she may do tayammum. A woman who has istihaadah (irregular vaginal bleeding) during a period of purity is subject to the same ruling as a man who has wudoo’.
As for the man who is junub and the woman who is menstruating, it is forbidden for both of them to recite the Qur’an, whether it is one verse or less. It is permissible for them to recite the Qur’an silently without saying it, and it is permissible for them to look at the Mushaf and recite it silently.
The Muslims are unanimously agreed on the permissibility of reciting tasbih, tahlil, tahmid and takbir, as well as salutations to the Messenger of Allah and other dhikr for the junub and menstruating woman.
Our companions said: When he says to someone: (O Yahya, take the Book (Torah) seriously). Maryam: 12, and he does not intend to recite the Qur’an, it is permissible. The same applies to anything similar.
It is permissible for the junub and menstruating woman to say: Innalillahi wa inna ilaihi raajiuun (Albaqoroh: 156), if he does not intend to recite Qur’an.
Our friends the scholars of Khurasan said: It is permissible for the two men to say when riding a riding animal: (Glory be to Him who subjected these things to us when we were not able to do so before). Az-Zukhruf: 12 and when praying: (O our Lord, grant us good in this world and good in the Hereafter and protect us from the punishment of hell.) Al-Baqarah: 201 when not intending to recite the Quran.
Imamul Haramain said: When a junub person says: Bismillah wal hamdu lillah, if he intends to recite the Qur’an, then he has disobeyed. If he intends to recite dhikr or does not intend anything, then he has not sinned.
Article: If a junub person or a menstruating woman cannot find water, she may do tayammum and it is permissible for her to recite the Qur’an and offer prayers and other things. If he becomes impure, it is haraam for him to pray, and it is not haraam for him to recite Qur’an and sit in the mosque and other things that are not haraam for the one who is impure, as if he had taken a bath and then became impure.
This is something that is questioned and considered strange. So the answer is: The junub person is not allowed to pray, and it is not forbidden to read the Qur’an or sit in the mosque without a need. What is the form? This is the form.
Then, there is no difference in what we have mentioned between the tayammum of a junub person where he lives and when he is traveling.
One of the scholars of ash-Shafi’i said that if a person does tayammum where he lives, he may pray, but he may not recite Qur’an afterwards, and he may not sit in the mosque. The correct view is that it is permissible to do so, as we have stated.
If he does tayammum and prays and recites Qur’aan, then he sees water, then he should use it, because it is haraam for him to recite Qur’aan at that time and all that is haraam for a junub person until he has washed.
If he does tayammum and prays and recites Qur’an, then he wants to do tayammum because he has a wudoo’ or to perform some other obligatory prayer or something else, then it is not haraam for him to recite according to the correct and preferred madhhab.
There is one view among some of the followers of ash-Shaafa’i that it is not permissible. The well-known one is the first one.
If the junub person cannot find water or earth, then he should pray in honor of the time according to his situation, and it is haraam for him to recite Qur’an outside of prayer.
As for the prayer, it is haraam for him to recite more than al-Fatihah. Is it haraam for him to recite al-Fatihah?
There are two opinions concerning that. The correct and preferred view is that it is not haraam; rather it is obligatory. This is because the prayer is not valid except by reciting Al-Fatihah. And just as it is permissible to pray in a state of janaabah, it is also permissible to recite al-Fatihah in that state.
The second opinion: It is not permissible, but it is permissible to recite the dhikr recited by one who has not memorized a verse from the Qur’an, because this person is incapable according to sharee’ah, so he is like one who is incapable according to reality. The correct view is the first one.
These branches that we have mentioned are necessary. That is why I have mentioned them in the most concise way possible. If you want more details, then there are many proofs and further information that can be found in the books of fiqh. Wallahu a’lam,
Article: It is recommended to recite the Qur’an in a clean and selected place. For this reason, some scholars have recommended reciting it in the mosque, because it involves the cleanliness and honor of the place and brings with it another virtue, namely itikaf. Anyone who sits in the mosque should intend to do itikaf, whether he sits for a long time or a short time. Even when he enters the mosque, he should intend to do itikaf.
This etiquette should be observed and broadcast and made known to young children and laypeople, because it is often neglected.
With regard to reciting the Qur’an in the bathhouse, the salaf scholars differed concerning its permissibility. Our companions said: It is not ruled makrooh.
Al-Imam Abu Bakr ibn al-Mundzir, who is agreed upon for his greatness, quoted in Al-Ashraaf from Ibraaheem An-Nakha’iy and Maalik, and the opinion of ‘Atha’.
Many scholars have ruled it makrooh. Among those ibn Abi Talib narrated from was Ibn Abi Dawud. Ibn al-Mundzir narrated it from a number of tabi’in.
Among them were Abu Wa’il Shaqiq ibn Salamah, Ash-Shafi’bi, Hasan al-Bashri, Makhul and Qabishah ibn Dhu’aib. We also narrated it from Ibrahim An-Nakha’iy and our companions narrated it from Abi Hanifah. May Allah be pleased with them all.
Ash-Shafi’bi said: It is makrooh to recite the Qur’an in three places: the bathing place, the toilet and the grain mill.
It was narrated from Abi Maisarah who said: It is not proper to mention Allah except in a good place. Wallahu a’lam.
As for reciting the Qur’an on the road, the preferred view is that it is permissible and not makrooh if the reciter is not negligent. If the reciter is negligent, then it is makrooh, just as the Prophet disliked the recitation of the Qur’an by a sleepy person for fear of making mistakes.
It was narrated by Ibn Abi Dawud from Abi Darda’ that he recited the Qur’an on the road.
It was narrated from ‘Umar ibn ‘Abdul Aziz (may Allah have mercy on him) that he permitted reciting the Qur’an on the road.
Ibn Abi Dawud said: Narrated to me by Abu Ar-Rabi’, he said: Narrated to us by Ibn Wahab, he said: I asked Malik about the man who prays at the end of the night, then goes out to the mosque and there is still a little bit left of the surah he recited.
Malik replied: I do not know of any recitation of the Qur’an on the road.
He dislikes it. This is a sahih isnad from Malik (may Allah have mercy on him).
Article: It is recommended for the reader of the Qur’an outside of prayer to face the qiblah. It is mentioned in the hadith:
“The best of gatherings are those in which the sitter faces the qiblah.”³⁸
He should sit solemnly and quietly with his head bowed, and he should sit alone with good manners and bow as if he were sitting in front of his teacher. This is the one who is more perfect. If he recites while standing or lying down or in his bed or in any other state, that is permissible and he will be rewarded, but it is less than the first. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Surely in the creation of the heavens and the earth, and the alternation of the night and the day, are signs for those who have understanding.
(Those who remember Allah while standing or sitting or lying down and they think about the creation of the heavens and the earth.” Ali Imran: 190-191.
It is narrated in the Sahih from ‘Aisha , who said:
“The Messenger of Allah would lean on my lap when I was menstruating and he would recite the Qur’an.” Hadith narrated by Bukhari and Muslim.
In one narration: “He recited the Qur’an and his head was on my lap.”
It was narrated from Abi Musa al-Ash’ari , who said: I recite the Qur’an in my prayer and I recite it on my bed.
It was narrated from ‘Aisha, who said: I recite my hizib while lying on my bed.
When he begins to recite the Qur’an, he recites isti’adzah and says: A’udzu billahi min ash-shaithaanir rajiim (I seek refuge with Allah from the evil of the accursed shaitan).
This is what the majority of scholars said.
Some of the salaf scholars said: He should say ta’awwudz after the
reading. Allah says:
“When you recite the Qur’an, seek refuge with Allah from the accursed shaitan. “An-Nahl: 98.
The meaning of this verse according to the majority of scholars is: When you recite the Qur’an, seek refuge with Allah. Then, the nature of the ta’awwudz is as we mentioned.
Some of the salaf scholars said: A’udzu billahi as-sami’il ‘aliim min ash-shaithaanir rajiim (I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed shaitan).
There is no problem with this wording. However, it is the first form of ta’awwudz that is preferred.
Then actually the ta’awwudz is recommended, not obligatory. It is recommended for every reader, whether in prayer or otherwise.
It is recommended to recite it in every raka’at of prayer according to the more correct of the two opinions among our companions.
According to the second opinion, it is recommended in the first raka’at. If he omits it in the first raka’at, he should recite it in the second raka’at.
It is recommended to recite ta’awwudz in the first takbeer of the funeral prayer according to the more correct of the two opinions.
Article: The student should keep the recitation of Bismillahir Rahmanir Rahiim at the beginning of every surah, except the Baro-ah, because the majority of scholars are of the view that it is a verse, because it is written in the Mushaf.
Basmalah is written at the beginning of all surahs, except Baroah. When it is recited, it confirms the recitation of the khataman or surah. If he does not recite the Basmalah, he has left out a part of the Qur’an according to most scholars.
If the recitation is in the course of doing a task that is required of him as a hired and paid person, then the attention to
recitation of the basmalah is emphasized to ensure the recitation of the khataman.
If he omits it, then he is not entitled to a share of the waqaf, for those who say that the basmalah is one of the verses at the beginning of the surah.
This is a careful explanation that is valuable and is emphasized to be heeded and broadcast.
Article: When one begins to recite the Qur’an, he should be in a state of khushu’ and contemplate while reciting. The proofs for this are too numerous to be limited and too well known and clear to be mentioned. That is what is aimed at and asked for, and by which the chest is expanded and the heart is enlightened.
Allah, the Almighty, says: (So do they not contemplate the Qur’an?). An-Nisa’: 82.
Allah says:
“This is a Book which We have sent down to you full of blessings, that they may reflect upon its verses.” Shad: 29.
There are many hadiths about this and the opinions of the famous salaf scholars about it.
A group of salaf scholars read a verse at night and pondered and repeated it until morning.
Some of the salaf fell unconscious while reciting the Qur’an and many of them died while reciting the Qur’an.
We narrate from Bahzin ibn Hakim that Zurarah ibn Aufa the great Taabi’i (may Allah be pleased with him) led the Fajr prayer and recited until he reached the point where he said:
“When the trumpet is blown. Then it will be the time of a difficult day.” Al-Muddatstsir: 8-9.
So he fell down and died. Bahzin said: I was among those who carried him.
Ahmad ibn Abil Hawaariy, who was called the perfume of the Levant by Abul Qasim al-Junaid (may Allah have mercy on him), when the Qur’an was recited near him, he would scream and faint.
Ibn Abi Dawud said: It was Al-Qasim bin Uthman Al-Ju’iy who blamed Ibn Abil Hawaariy for that.
Al-Ju’iy was a prominent hadith scholar from the people of Damascus and was favored over Ibn Abil Hawaariy.
He said: Ibn Abil Hawaariy was also blamed by Abul Jauza’ and Qais ibn Habtar and others.
I say: The truth is that there is no need to blame, except for those who do it out of pretense. And Allah knows best.
The noble As-Sayyid and the possessor of many virtues and makrifat, Ibrahim Al-Khawwaash said: The medicine of the heart is five things: Reading the Qur’an by meditating on it, an empty stomach, night prayer, praying fervently in the early hours of the morning and sitting with the righteous.
Article: The recommendation to repeat a verse in order to meditate on it
We have mentioned in the previous chapter the encouragement to meditate on the verse, the explanation of its influence and the influence of the salaf scholars.
We narrated from Abi Dharr who said: The Prophet repeated the recitation of one verse until morning, namely: (If You torture them, they are indeed Your servants). Al-Maidah: 78.
Hadith narrated by Nasa’iy and Ibn Majah.
It was narrated from Tamim ad-Daariy that he repeated this verse until morning:
“Do those who do evil think that We will make them like those who believe and do righteous deeds?”. Al-Jaatsiyah: 21.
It was narrated from Abbad bin Hamzah, who said: I entered upon Asma’ who was reciting (So Allah bountifully granted us and protected us from the punishment of Hell). Ath-Thur: 27.
Then she stopped at it and continued repeating it and praying. So I waited for a long time. Then I went to the market and finished my business. Then I came back and he was still repeating it and praying. And we narrated this story from ‘Aa’ishah.
Ibn Mas’ud repeated the verse (And guard yourselves against the punishment of the Day on which you will all be returned to Allah). Al-Baqarah: 281.
And also repeated the verse:
“Then they will know. When shackles and chains will be put on their necks, and they will be dragged away.” Ghafir: (Al-Mu’min): 70-71.
And also repeats the verse:
(What has deceived you (to disobey) your Most Gracious Lord). Al-Infithar: 6.
Adh-Dhahhak repeated until the early hours of the morning the words of Allah Ta’ala:
“For them are layers of fire above them and layers (of fire) below them.” Az-Zumar: 16.
Article: Crying while reciting the Qur’an
In the last two chapters, we have mentioned the reason why people weep when reciting the Qur’an, and it is a trait of the wise and righteous servants of Allah.
Allah says:
“And they prostrate themselves on their faces, and they increase in solemnity. “Al-Isra’: 109.
Many hadiths and hadith-reports were narrated from the salaf regarding this. Among them is the Prophet’s saying:
“Recite the Qur’an and weep. If you cannot weep, then try to weep.”³⁹
It was narrated from Umar ibn Khaththab that he led the congregation in the Fajr prayer and recited Surah Yusuf. Then he wept until his tears flowed down and hit his shoulder blades.
In another narration: He led the ‘Isha’ prayer, which indicates that he repeated it from that time.
In another narration: He cried until they heard him crying from the back of the rows.
It was narrated from Abi Raja’ who said: I saw Ibn ‘Abbas and under his eyes were tear marks like the straps of a worn-out sandal.
It was narrated from Abi Shaleh, who said: People from the people of Yemen came to Abu Bakr Ash-Shiddiq They started reciting the Qur’an and crying. So Abu Bakr Ash-Shiddiq said: This is how we used to do it.
It was narrated from Hisham, who said: Sometimes I heard Muhammad ibn Sirin crying at night while he was in prayer.
Many atsar have been narrated about this and it is impossible to count them. What we have stated and shown is sufficient. And Allah knows best.
Al-Imam Abu Hamid Al-Ghazali said: Crying is recommended when reciting the Qur’an. He said: The way to produce it is by bringing sorrow to his heart, i.e. by contemplating the threats and severe warnings and promises, then contemplating his carelessness in that regard.
If he does not feel sorrow and weeping as the wise do, then he should weep over his failure, because it is one of the greatest calamities.
The recommendation to recite tartil
He should recite the Qur’an in tartil. The scholars are unanimously agreed on the recommendation to recite in tartil. Allah Ta’ala says:
“And recite the Qur’an slowly.” Al-Muzzammil: 4.
It was narrated from Umm Salamah “that she described the Prophet’s recitation as clear letter by letter.” Hadith narrated by Abu Dawud, Nasa’iy and Tirmidhi. Tirmidhi said: Hadith hasan sahih.
Narrated Mu’awiyah ibn Qurrah from Abdullah ibn Mughaffal, who said:
“I saw the Messenger of Allah on the day of the conquest of Makkah on his camel reciting surah al-Fath and repeating in his recitation.” Hadith narrated by Bukhari and Muslim.
Narrated Ibn Abbas, who said: I would rather recite a surah tartil than recite the whole Qur’an.
It was narrated from Mujahid that he was asked about two men. One recites Al-Baqarah and ‘Ali Imran and the other recites Al-Baqarah only, while the timing of both, bowing, prostrating and sitting are the same?
Ibn Abbas replied: The one who recites Al-Baqarah alone is better. It is forbidden to read too fast. It was narrated from Abdullah ibn Mas’ud that a man said to him: I recited surah Al-Mufashshal in one raka’at.
So Abdullah ibn Mas’ud said: This is like cutting hair (because of its speed). Indeed there are those who recite the Qur’an and it does not go beyond their throats. But if it enters the heart and becomes firm, then it is beneficial.
Hadith narrated by Bukhari and Muslim. This is Muslim’s wording in one of his reports.
The scholars said: Tartil is recommended for contemplation and for others. They said: Tartil recitation is recommended for non-Arabs who do not understand the meaning, because it is closer to reverence and respect and has more effect on the heart.
Manners of reciting the Qur’an in prayer and otherwise
It is recommended that when passing through a verse of mercy, one should ask for Allah’s blessings. And when passing by a verse that mentions punishment, to seek refuge with Allah from evil and punishment. Or say: “O Allah, I ask You for health or safety from any calamity.”
When passing by a verse that mentions the purification of Allah, he should purify Allah by saying: Subhanallahi wa Ta’ala or Tabaroka wa Ta’ala (Glory be to Allah and Most High) or Jallat adhamatu Rabbinaa (Great is the greatness of our Lord).
A sahih hadeeth has been narrated from Hudhayfah ibn Yaman, who said: “One night I prayed with the Prophet. He began with surah al-Baqarah.
So I said (silently): He bowed when he reached one hundred verses. But he continued to recite.
So I said: He prayed by reciting it in one raka’at. He continued reciting it. Then he started surah An-Nisa’ and recited it.
So I said: He will bow after it. Then he started surah ‘Ali Imran and recited it slowly. When he passed by a verse that mentioned tasbeeh, he would say tasbeeh. When he passes the verse that mentions supplication, he supplicates. And when he passes the ta’awwudz, he seeks refuge. Hadith narrated by Muslim in his Saheeh.
Sūrat An-Nisa’ at that time came before ‘Ali Imran.
Our companions (may Allah have mercy on them) said: This supplication, seeking refuge and glorification is mustahabb for every reader of the Qur’an in prayer or outside of it.
They said: It is mustahabb in the prayer of the Imam and the congregation and the one praying alone, because it is a supplication, so it is the same for them as saying Amen after Al-Fatihah.
This is what we have mentioned about it being mustahabb to ask for something and seek refuge according to the Ash-Shafi’i school and the majority of scholars (may Allah have mercy on them).
Abu Haneefah (may Allah have mercy on him) said: It is not recommended, rather it is makrooh in prayer.
The correct view is that of the majority of scholars, as we have stated.
Article: It is important to respect the Qur’an by avoiding the things that are sometimes overlooked by those who are negligent and recite it together.
These include avoiding laughter and noise, and speaking during the recitation, except for what is necessary.
He should obey the words of Allah:
“And when the Qur’an is recited, then listen carefully, and pay attention quietly so that you may receive mercy.” Al-A’raf: 204.
He should follow the report narrated by Ibn Abi Dawud from Ibn ‘Umar that when the Qur’an is recited he does not speak until it is finished.
This hadith was also narrated by al-Bukhari in his Saheeh and he said: He does not speak until it is finished.
He mentioned this in the book of At-Tafsir regarding the words of Allah Ta’ala: (Your wives are fields for you) Al-Baqarah: 223. ⁴¹
Among the prohibited actions is playing with hands and other things. Indeed, he is praying to his Lord Allah, so he should not play with his hands.
This includes looking at something that distracts and divides the mind.
Worse than this is looking at something that should not be looked at, such as a man with a smooth face and so on. Looking at a man who is smooth and handsome without need is haraam, whether with lust or without lust, whether he is safe from temptation or not.
This is the correct and preferred madhhab according to the scholars.
Al-Imam Ash-Shafi’i has mentioned its prohibition and so have countless scholars. The evidence for this is that Allah, may He be exalted, says (interpretation of the meaning):
“Say to the believing men: ‘Let them restrain their gaze. “An-Nur: 30.
And because a smooth, handsome man is the same as a woman. In fact, it is possible that some or many of them are better than many women and more likely to do evil to them and more easily than women. So his prohibition is more important.
The opinions of the salaf that warn against them are numerous.
The scholars called them rotten people because they cause disgust according to sharee’ah.
With regard to looking at them when buying and selling, taking and giving, treating and teaching, and so on, when it is necessary, it is permissible because of an emergency. But his gaze should be limited to what is necessary, and he should not continue to gaze unnecessarily.
Similarly, it is only permissible for the teacher to look at what he needs, and it is forbidden for all of them in all cases to look with lust.
This is not specific to men with smooth faces; rather it is haraam for every mukallaf to look with lust at anyone, whether male or female. It does not matter whether the woman is his mahram or not, except for his wife or a slave girl whom he can enjoy.
In fact, our companions said: It is haraam to look with lust at one’s mahram, such as a daughter and her mother. And Allah knows best.
Those who are present at the Qur’anic recitation, if they see any of these and other evils, should prevent them to the best of their ability with their hands, if they are able, and with their tongues, if they are unable to do so. Otherwise, he should deny it with his heart. And Allah knows best.
Article: It is not permissible to recite the Qur’an in anything other than Arabic, whether one is able to read Arabic or not. It is the same whether in prayer or outside of it. If he recites in anything other than Arabic, then his prayer is not valid. This is our madhhab and the madhhab of Maalik, Ahmad, Dawud and Abu Bakr ibn al-Mundzir.
Abu Hanifah said: It is permissible to recite it in anything other than Arabic and the prayer is valid.
Abu Yusuf and Muhammad said: It is permissible to recite it for one who does not know how to pronounce Arabic and it is not permissible for one who does not know how to pronounce Arabic.
It is permissible to recite the Qur’an in seven different recitations
It is permissible to recite the Qur’an in seven agreed-upon recitations, and it is not permissible to recite in any other than the seven recitations or in any of the strange narrations that have been quoted from the seven reciters of the Qur’an.
In sha Allah, in the seventh chapter, we will explain the consensus of the fuqaha’ concerning the command to repent to the one who recites strange recitations if he recites them.
Our companions and others said: If a person recites a strange recitation in prayer, his prayer is invalidated if he knows about it.
If he does not know, then his prayer is not invalidated and the recitation does not count against him.
Al-Imam Abu Amr ibn Abdul Barr al-Hafidh has quoted the consensus of the Muslims that it is not permissible to recite a strange recitation and it is not permissible to pray behind an imam who recites it.
The scholars said: Whoever recites a Shaadz, if he does not know it or is unaware of its prohibition, then he should be told about it.
If he repeats it or knows about it, then he should be severely punished until he stops doing it. It is obligatory on everyone who is able to reprimand and prevent it to reprimand and prevent it.
Article: If he starts with the recitation of one of the Qur’ānic reciters, he should continue to recite with that recitation as long as he is related to it. When the connection ends, he may recite the recitation of another of the seven reciters.
It is preferable to continue with the first recitation in this assembly.
Article: The scholars said: What is preferred is to recite according to the order of the Mushaf. So he recites Al-Fatihah, then Al-Baqarah, then ‘Ali Imran, then the next in order. It is the same whether he recites in prayer or in any other place.
One of our companions said: if he recites in the first rak’ah the surah qul a’udzu birabbinnas, then he recites in the second rak’ah the following al-Fatihah from the surah.
One of our companions said: It is mustahabb when reciting one surah to recite the next surah. The evidence for this is that the order of the Mushaf was established in this way because of a wisdom. The evidence is that the order of the Mushaf was made this way because of a wisdom, so it is appropriate to observe that wisdom, except for those exceptions made by sharee’ah, such as the Fajr prayer on Friday. The first rak’ah recites surah assajdah and the second rak’ah hala ‘alal insaan. And the Eid prayer in the first rak’ah recites (Qaaf) and the second rak’ah Iqtarobatis As-sa’atu, and in the rak’ah of the dawn prayer (Fajr) recites Al-Kaafirun and Al-Ikhlas in the second rak’ah.
In the Witr prayer, Al-A’la and Al-Kaafirun are recited in the second rak’ah, and Al-Ikhlas and Almu’awidatain (alfalaq and annaas) in the third rak’ah.
If he does not recite them consecutively so that he does not recite the next surah, or if he breaks the order and recites one surah and then recites the previous one, that is permissible.
Many atsar have been narrated about the permissibility of doing so.
‘Umar Ibn al-Khattab recited in the first rak’ah of the Fajr prayer surah al-Kahf and in the second rak’ah surah Yusuf. Some scholars dislike violating the order of the Mushaf.
It was narrated by Ibn Abi Dawud from Al-Hasan that he did not like to violate the order of the Mushaf.
He narrated with a saheeh isnad from ‘Abdullāh ibn Mas’ud that someone said to him: So-and-so is reciting the Qur’an upside down? He replied: That person has his heart upside down.
As for reciting a surah from its end to its beginning, this is strictly forbidden, because it removes some of the I’jaazya and removes the wisdom of the orderliness of the verses.
It was narrated by Ibn Abi Dawud from Ibrahim An-Nakha’ee, the noble Tabi’ee, and Imam Malik ibn Anas that they both disliked that. Malik reproached him and said: this is a grave sin.
Teaching young children from the end of the Mushaf to the beginning is good and is not included in this chapter. In fact, it is recited on different days and makes it easier for them to memorize it. And Allah knows best.
Article: Reciting the Qur’an from the Mushaf is better than reciting it by rote, because looking at the Mushaf is an act of worship that requires both recitation and looking.
This is what al-Qadhi Husein said from our friend and Abu Hamid al-Ghazali and some of the salaf scholars.
Al-Ghazali narrated in Al-ihya that many of the companions of the Prophet recited from the Mushaf and did not like to go out for a day without looking at the Mushaf.
It was narrated by Ibn Abi Dawud that many of the scholars of the salaf read from the Mushaf and I do not see any difference in that.
If it were said: It varies according to the differences of the people. The recitation in the Mushaf is preferred for those who are equally devoted to it and contemplate it in two situations: reciting it in the Mushaf and memorizing it.
Recitation by rote is chosen for the one who is not perfect in his devotion and contemplation, and recitation in the Mushaf is chosen when his devotion and contemplation increase.
This is the correct view.
What is clear is that the words of the salaf and their actions are interpreted according to these details.
Article: On the recommendation to recite the Qur’an in congregation and the virtue of the readers from the congregation and the listeners, and explaining the virtue of the one who gathers them, encourages them and encourages them to do so.
It should be noted that reciting the Qur’an in congregation is mustahabb based on clear evidence and the clear deeds of the salaf and khalaf scholars.
The Prophet (peace and blessings of Allaah be upon him) reported that Abu Hurayrah ibn Abi Said al-Khudri said:
“Never do people mention Allah together, but they are surrounded by angels and are overwhelmed with mercy and tranquility descends upon them, and Allah mentions them among the angels in His sight.” Tirmidhi said: Hasan sahih hadith.⁴²
Narrated Abi Hurairah from the Prophet, who said:
“Never does a people gather in one of the houses of Allah ta’ala to recite and take turns reciting among themselves but there descends upon them tranquility and they are overwhelmed with mercy and surrounded by angels and Allah mentions them among the angels with Him.” Hadith narrated by Muslim and Abu Dawud with a sahih isnad based on the conditions of Bukhari and Muslim.
It was narrated from Mu’awiyah that the Prophet went out to meet a group of his companions. He said: What caused you to sit down?
They replied: We mention the name of Allah and praise Him, for He guided us and granted us Islam.
Then the Prophet said: Jibril (peace be upon him) came to me and informed me that Allah Ta’ala boasts about you to the angels.
Hadith narrated by Tirmidhi and Nasa’iy. Tirmidhi said: Hadeeth hasan sahih.⁴³
There are many hadiths about this.
It was narrated by Ad-Darimi with his isnad from Ibn Abbas, who said:
“Whoever hears one condition from the Book of Allah, that verse becomes a light for him.”⁴⁴⁴
It was narrated by Ibn Abi Dawud that Abu Darda’ held a tadarus with some people who recited the Qur’an together.
The virtue of reciting the Qur’an together has been narrated from a number of prominent salaf and khalaf scholars and qadhis from previous generations.
It was narrated from Hasan ibn Atiyyah and al-Auza’iy that they both said: The first to hold tadarus in the mosque of Damascus was Hisham bin Ismail when he came to Abdul Malik.
It was narrated by Ibn Abi Daud from Adh-Dahhak bin Abdur-Rahman bin Arzab that he denied this tadarus and said: I have neither seen nor heard.
I have found the companions of the Messenger of Allah, i.e. I have never seen anyone doing it.
It was narrated from Wahab, he said: I said to Malik: Have you ever seen people gathered to recite a surah together until they have finished it?
So Malik denied that and reproached him.
He said: That is not what people do. Rather one person recites it to another.
The denial of these two men contradicts the practice of the salaf and khalaf and the evidence that supports it.
So that opinion is to be abandoned and the previous opinion that recommends it is to be relied upon.
But reciting the Qur’an in congregation has conditions which we have mentioned and which should be taken into account. And Allah knows best.
With regard to the virtue of those who gather to recite the Qur’an, there are many texts concerning that, such as the words of the Prophet:
“The one who points out a good deed is like the one who does it.”⁴⁵
And the Prophet said:
“The guidance that Allah gives to someone through you is better for you than a red camel.”⁴⁶
There are many well-known hadeeths about that.
Allah Ta’ala says:
“And help one another in righteousness and piety.” Al-Maidah: 2″
There is no doubt about the magnitude of the reward of the one who strives for this.
Article: Reciting the Qur’an in shifts
The method is for a group of people to gather. One of them recites 10 verses or a juz or other than that, then he remains silent and another continues reciting, then another recites.
This is permissible and good. Malik (may Allah have mercy on him) was asked and he replied: “There is no problem with it.”
Article: Reading aloud
This is an important point to note.
You should know that there are many traditions from the saheeh books and others that indicate the recommendation to read aloud and there are atsar that indicate the recommendation to read softly.
We will mention a few of them by pointing to their sources, in sha Allah.
Al-Imam Al-Ghazali and other scholars said that the way to combine the various reports and ahaadeeth concerning this matter is that reciting aloud is more distant from ‘riya’, so it is better for the one who fears ‘riya’.
If he is not afraid of riya’ by raising his voice when reciting the Qur’an, then reading aloud is better, because the deeds in it are more numerous and the benefit extends to others, and the benefit that extends is better than that which affects oneself.
And because reading aloud stirs the heart of the reader and unites his desire to think about it and directs his gaze to it, driving away sleep increases activity and awakens others who are asleep and those who are negligent and activates them.
They said: If some of these intentions are present in him, then raising the voice is better. If these intentions are gathered, then the reward is doubled.
Al-Ghazali said: Because of this we say: Reading from the Mushaf is better. This is the ruling on the matter.
The reports cited are many and I will refer to some of them.
It is narrated in the saheeh books from Abi Hurairah, who said: I heard the Messenger of Allah (SAW) say:
“Allah does not listen to anything like what He hears from a Prophet with a good voice reciting the Qur’an and raising his voice.” Hadith narrated by Bukhari and Muslim.⁴⁷
The word: hearing is a sign of pleasure and acceptance.
It was narrated from Abi Musa Al Ash’ari that the Messenger of Allah said to him:
“You have been given a flute from the flutes of the family of Dawud.” Hadith narrated by Bukhari and Muslim.
Meaning given a beautiful voice (pen.).
In a Muslim narration it is stated that the Messenger of Allah said to him:
“I dreamt that I heard you reciting last night.” Narrated by Muslim from Barid Ibn al-Hushaib.
It was narrated that Fudhalah ibn Ubaid said: The Messenger of Allah (SAW) said:
“Indeed, Allah listens to the one who recites the Qur’an more than the owner of a female slave listens to the singing of his female slave.”
It was also narrated from Abi Musa, who said: The Messenger of Allah said:
“Indeed, I recognize the voice of the Ash’ariyin at night when they enter and I know their places from their voices when they recite the Qur’an at night even though I do not see their places when they stop during the day.” Hadith narrated by Bukhari and Muslim.
Al-Bara ibn Azib reported: The Messenger of Allah said:
“Recite the Qur’an with your voice. ” Hadith narrated by Abu Dawud, Nasa’iy and others.⁴⁹
It was narrated from Ibn Abi Dawud from ‘Ali that he heard the noise of people reciting the Qur’an in the mosque. So he said: Fortunate are these people. They are the most beloved people of the Messenger of Allah.
There are many traditions about reciting the Qur’an aloud. As for the reports about the words and deeds of the Companions and the Tabiin, they are countless and well known.
All of this is about the one who is not afraid of riya and is not afraid of pride and other bad deeds, and does not disturb the congregation because it takes away from the prayer and confuses them.
It has been narrated from a number of salaf scholars the choice of reciting in a low voice when they fear what we have mentioned.
Al-A’masy reported that he said: I entered Ibrahim who was reading from the Mushaf. Then a man asked him for permission to enter.
So he covered his Mushaf and said: Do not let this man see that I am reading it all the time.
Abil Aaliyah reported: I was sitting with the companions of the Messenger of Allah (peace and blessings of Allah be upon him). Then one of them said: Last night I recited this.
So they said: This is your share of it.
The evidence for this is the hadeeth of Uqbah ibn Amir, who said: I heard the Messenger of Allah say:
“Those who recite aloud are like those who give alms openly, and those who recite the Qur’an softly are like those who give alms secretly.” Hadith narrated by Abu Dawud, Tirmidhi and Nasa’iy.
Tirmidhi said: Hadith hasan. Tirmidhi said: The meaning of this Hadīth is that the one who recites the Qur’an softly is better than the one who recites it loudly. This is because giving charity secretly is better according to the scholars than giving charity openly.
He said: The meaning of this Hadīth according to the scholars is that one should be safe from arrogance, because the one who does charity secretly does not fear that pride will arise in him as it does when he does charity openly.
I say: All of this is in accordance with what was explained earlier in the first part of this chapter, that if a person fears that he will be displeased if he raises his voice, then he should not raise his voice. If he does not fear anything, it is recommended that he read aloud.
If the recitation of the Qur’an is done by a number of people who are gathered together, then it is advisable to make the recitation louder for the reasons we have given and because it is beneficial for others. And Allah knows best.
Article: The recommendation to recite the Qur’an in a good voice
The salaf and khalaf scholars of the Companions and Taabiin (may Allah be pleased with them), the scholars of Anshor (the cities of Madinah, Baghdad and Bashrah) and the Muslim Imams after them are unanimously agreed that it is mustahabb to raise the voice when reciting the Qur’an.
Their words and deeds are so well known that we do not need to quote them one by one.
These proofs from the traditions of the Messenger of Allah are well known to leading scholars and laymen alike, such as the Hadith: (Recite the Qur’an with your voice), all of which have been mentioned in the previous chapter.
It has been stated about the virtue of tartil in the hadith of ‘Abdullah ibn Mughaffal that the Prophet repeated the recitation as well as the hadith of Saat ibn Abi Waqqash and the hadith of Abi Lubabah that the Prophet said:
“Whoever does not recite the Qur’an is not one of you.”
Abu Dawud narrated both hadeeths with two good isnads.⁴⁹
Regarding the isnad of Sa’d, there is an unobtrusive difference.
The majority of scholars said: Not reciting the Qur’an means not raising his voice.
And the hadeeth of al-Bara’, who said: I heard the Messenger of Allah reciting in the ‘Isha’ prayer: At-Tiin. I never heard anyone with a better voice than him. Hadith narrated by Bukhari and Muslim.
The scholars (may Allah have mercy on them) said: It is mustahabb to recite the Qur’an in a good and orderly voice, so long as one does not go too far. If one goes so far as to add or hide a letter, it is haraam.
As for reciting with lahn, Ash-Shafi’i (may Allah have mercy on him) said in an opinion: “I dislike it, and in another place he said: I do not regard it as makrooh.
Our companions said that these are not two opinions, but there are details in them.
If he goes beyond the limit when prolonging the recitation so that it goes beyond the limit, that is what is disliked. If he does not go beyond the limit, that is what he does not regard as makrooh.
The Qadhil Qudhaat (Al-Mawardi) said in his book Al-Haawi: Reciting the Qur’an in an artificial manner, if it takes the words of the Qur’an out of their original form by inserting a few harakat in them or taking a few harakat out of them or shortening the long ones or lengthening the short ones or lengthening the recitation so as to distort some of the words and obscure their meaning, then it is haraam and the reciter is disobedient, and the listener is sinful, because he is diverting from the straight path to the crooked path.
Allah, may He be glorified and exalted, says (It is the Qur’an in Arabic, in which there is no crookedness. That they may fear). Az-Zumar: 28.
If the rhythm does not take away from the recitation of the Qur’an and its recitation in tartil, then it is permissible, because the rhythm adds to its beauty. This is what the Qadhil Qudhaat said.
As for the first type of recitation with the haraam rhythm, this is the sin committed by some ignorant and foolish laypeople who recite for funerals and in some gatherings.
This is a haraam and obvious innovation, and anyone who listens to it is sinning, as Qadhil Qudhaat said.
Anyone who is able to eliminate it or prohibit it, but does not do so, is sinning.
I have done my best to do so, and I hope that by the grace of Allah, the Most Gracious, He will guide me to remove it from the one who deserves it and make me safe.
Ash-Shafi’i said in al-Muzani’s Mukhtasor: He should make his voice better by any means. He said: “The best is to read slowly and in a soft voice.”
It was narrated by Ibn Abi Dawud with his isnad from Abi Hurayrah that he said: (At-Takwir: 1) with a soft voice like wailing.
Narrated in Sunan Abi Dawud: It was said to Ibn Abi Mulaikah: What do you think if he does not have a good voice?
Ibn Abi Mulaikah replied: He should raise his voice as much as possible.
Article: The recommendation to seek good recitation from someone with a good voice
It should be noted that many of the salaf asked good readers to recite the Qur’an while they listened.
It is agreed that this is good, and it is the custom of the good people, the worshipers, and the righteous servants of Allah, and it is a Sunnah from the Prophet (may Allah’s peace and blessings be upon him).
A saheeh hadith has been narrated from ‘Abd Allah ibn Mas’ud who said: The Messenger of Allah said to me: Recite the Qur’an to me.
I said: O Messenger of Allah, is it appropriate for me to read it to you, while it was revealed to you?
The Prophet replied: I want to hear it from someone else.
So I recited to him Surah An-Nisa until I reached this verse:
“So how will it be with the disbelievers when We bring a witness (apostle) from each community and We bring you (Muhammad) as a witness against them (as your community)?” An-Nisa: 41.
He said: It is enough for you now.
Then I turned to him. He had tears in his eyes.
Hadith narrated by Bukhari and Muslim.⁵⁰
It was narrated by Ad-Darimi and others with their sanads from Umar ibn Khaththab that he said to Abi Musa Al-Ash’ari: Remind us of our Lord. So he recited the Qur’an near him.
The reports on this are many and well known.
Many righteous people have died because of the recitation of the Qur’an by those whom they asked to recite it to them. And Allah knows best.
Some scholars have recommended starting the gathering of the Prophet’s hadith and ending it with the recitation of the Qur’an by a reader with a good voice.
Then, the reader in these places should recite verses appropriate to the gathering.
Then, the reader in these places should recite the verses that are appropriate to the gathering. He should recite verses that inspire hope and inspire fear, contain exhortations, induce zuhud towards the worldly life, induce fondness for the Hereafter and preparation for it, and are short on wishful thinking and noble in character.
Section 2: If the reader starts in the middle of a sūrah or stops at a place other than its end, he should start at the beginning of a related sūrah and stop at its end, and not be bound by tithes and divisions, because this may happen in the middle of a related sūrah, such as the part in the words of Allah, may He be exalted:
“And (it is also forbidden for you to marry) women who are married.” An-Nisa: 24
And the words of Allah Ta’ala: (And I do not exempt myself from blame). Yusuf: 53.
And Allah Ta’ala says: (So his people answered nothing…). An-Naml: 56.
And Allah says: (And whoever among you (the prophet’s wives) remains obedient to Allah and His Messenger). Al-Ahzab: 31.
And Allah says:
“And We did not send down upon his people after his death any army from the heavens.” Yasin: 28.
And Allah says: (To Him is returned the knowledge of the Day of Resurrection). Fushshilat: 47.
And Allah says: (And the evil consequences of what they have done will become clear to them). Az-Zumar: 48.
And Allah says:
“Ibrahim asked: What is your business, O messengers?” Adz-Dzaariyaat: 31.
Similarly, Allah says:
“And remember Allah on a number of days.” Al-Baqarah: 203.
And Allah says:
“Say: Shall I tell you what is better than that?” Al-Imran: 15.
All this and the like should not be started with it and the reader should not stop with it, because it is related to the previous one.
Let him not be deceived by the many ignorant people among the readers who do not pay attention to these manners and do not think about these meanings.
Let him not heed the words narrated by al-Hakim Abu ‘Abdillah with his isnad from as-Sayyid al-Jalil al-Fudhail ibn Iyadh, who said: Do not feel lonely in the paths of righteousness because of the few followers, and do not be deceived because of the many who perish. And it will not harm you that there are few who take the path of righteousness.
The scholars said regarding this meaning: It is better to recite a short sūrah in its entirety than to recite part of a long sūrah as much as the short one. This is because some people do not recognize the connection in some situations.
It was narrated by Ibn Abi Daud with his isnad from ‘Abd Allah ibn Abi Al-Hudzail, the famous Taabi’i: He said: They do not like to recite some verses and leave others.
Article: It is forbidden to recite the Qur’an in some circumstances
Know: that reciting the Qur’an is absolutely permissible, except in certain circumstances in which it is prohibited by sharee’ah to recite it at that time.
I will mention what I remember of it in brief, omitting the evidence because it is well known.
It is makrooh to recite the Qur’an during bowing, prostration, tashahhud and other states of prayer, except standing.
It is makrooh to recite more than alfatihah for the mum in the jahriyah prayer if he hears the imam reciting, and it is makrooh to recite while sitting on the toilet and when one is sleepy.
Similarly, it is makrooh to recite it when it is difficult to recite the Qur’an and during the khutbah for those who hear it, and it is not makrooh for those who do not hear it; rather it is recommended. This is the preferred and saheeh view.
It was narrated from Thawus that it is not makrooh.
It was narrated from Ibrahim that it is not makrooh.
It is permissible to combine these two opinions with what we have said, as mentioned by our companions.
Reciting the Qur’an during tawaaf is not makrooh. This is our view and the view of the majority of scholars.
Ibn Mundzir narrated it from Atha’, Mujahid, Ibn al-Mubarak, Abi Tsaur and Ashhaabur ra’yi.
It was narrated from Hasan al-Bashri, Urwah ibn Zubayr and Maalik that it is not permissible to recite the Qur’an during tawaaf. The correct view is the first one.
The difference of opinion concerning reciting the Qur’an in the bathhouse and on the road, and concerning a person whose mouth is unclean, has been explained previously.
Article: Among the innovations that are prohibited in reciting the Qur’an is what the ignorant people who lead the tarawih prayer do: they recite Surah al-an’am in the last rak’ah of the seventh night, believing that this is Sunnah.
So they put together a number of things that are wrong, including believing that it is mustahabb (Sunnah) and misunderstanding it among the common people, and extending the second rak’ah more than the first. What is Sunnah is to lengthen the first rak’ah.
This includes equalizing the prayer for the congregation and reciting the Qur’an very quickly.
One of the innovations that resembles this is that some ignorant people recite the Sajdah at Fajr on Friday, but it is not the Sajdah (Alif Laam Miim Tanzil).
The Sunnah is to recite Alif Laam Miim Tanzil in the first Rak’ah and “Hal Ataa” in the second Rak’ah.
Article: On matters of steps that need to be known
Among them: If the wind suddenly comes out while reciting the Qur’an, one should stop reciting until it comes out, then resume reciting. This is what Abi Dawud and others narrated from ‘Ata’, and it is good manners.
Among other things: When a person yawns (sleepiness), he should stop reading until he has finished yawning, then resume reading. Mujahid said: “That is better.”
The evidence for this is the hadeeth narrated from Abi Said al-Khudri, who said: The Messenger of Allah said:
“When one of you yawns, let him put his hand over his mouth, for the Shaytan enters.” Hadith narrated by Muslim.”
Among other things, when reciting the words of Allah, may He be glorified and exalted:
“The Jews say: ‘Uzair is the son of Allah, and the Christians say: “The Messiah is the son of Allah.” At-Taubah: 30
“And the Jews say: Allah’s hands are shackled.” Al-Maidah: 64
“And they said: God the Merciful has taken (a child).” Maryam: 88.
And other such verses. Then he should lower his voice. This is what Ibrahim An-Nakha’iy did.
Among these is the hadeeth narrated by Ibn Abi Dawud with a dlo’if isnad from Ash-Shafi’bi that it was said to him: When a man recites (65) does he offer salutations to the Prophet? Ash-Shafi’bi replied: Yes.
Among these is saying the words narrated by Abu Hurairah from the Prophet that he said: Whoever recites At-Tiin until the end, let him say “balaa wa ana ‘alaa dzalika minassyaahidiina”.
This hadith was narrated by Abu Dawud and Tirmidhi with a dlo’if isnad from a man from a hamlet from Abi Hurairah⁵².
Tirmidhi said: This hadeeth was narrated with this isnad from a villager from Abi Hurairah.
He said: The man is not named.
Narrated by Ibn Abi Dawud and others in this hadeeth in addition to the report narrated by Abu Dawud and Tirmidhi: Whoever recites the end of Sūrat al-Qiyamah should say: “balaa wa ana ashhadu”. And whoever recites: fabiayyi hadiithin ba’dahu yu’minuuna should say: amantu billahi.
It was narrated from Ibn Abbas and Ibn Zubayr and Abi Musa al-Ashari (may Allah be pleased with him) that when one of them recited: sabbihisma rabbikal a’la, he said: subhaana rabbiyal a’la. And from Umar Ibn Khattab that he said when reciting the verse: subhaana rabbiyal a’la three times.
It was narrated from Abdullah ibn Mas’ud that he prayed and recited the end of Sūrat Bani Israel. Then he said: Alhamdulillahilladzi lam yattahidz waladan.
One of our companions has mentioned that it is recommended to say in prayer what we have mentioned and in the hadeeth of Abi Hurayrah concerning these three suras. It is also recommended to recite the others that we have mentioned and that are similar in meaning. And Allah knows best.
Article: Recitation of the Qur’an which is meant to be human speech.
Ibn Abi Dawud mentioned that there is a dispute about this. It was narrated from Ibrahim An-Nakha’iy (may Allah be pleased with him) that he disliked interpreting the Qur’an for the purpose of worldly affairs.
It was narrated from ‘Umar Ibn al-Khattab that he recited in the evening prayer in Makkah: wattiini wazzaituun*wa tuuri siiniina and raised his voice and said: wa haadal baladil amiina.
It was narrated from Hukaim ibn Sa’d that a man from Al-Muhakhamiyah came to ‘Ali who was offering the Fajr prayer. Then he said: (If you associate partners with God, your deeds will be blotted out). Ar-Rum: 65.
So Ali answered him in prayer:
“So be patient, surely the promise of Allah is true and let not those who do not believe (in the truth of Allah’s verses) trouble you.” Az-Zumar: 60.
Our companions said: When a person asks permission to enter the one who is praying, and the one who is praying says: (Enter therein in peace and security) Al-Hijr: 46, then if he meant the recitation of Qur’an or recitation and notification, his prayer is not invalidated.
Manners of reading while walking
Article: If a person recites the Qur’an while walking and passes by a group of people, it is recommended for him to interrupt his recitation and greet them, then resume his recitation.
If he repeats the ta’awwudz, that is better. If he is reciting while sitting, and someone passes in front of him, then Al-Imam Abul Hasan Al-Wahidi said: “What is better is not to greet the reader of the Qur’an, because he is busy reading.”
And he said: “If someone greets him, it is sufficient that he responds with a gesture.”
He also said: If he wants to respond with the words of greeting, he may do so, then start reciting isti’adzah and continue reading.
What he says is weak. What is clear is that it is obligatory to answer with speech.
Our companions said: If a person enters to offer the greeting of peace on Friday while the imam is giving the sermon, and we say that silence is Sunnah, then he must offer the greeting according to the more correct of the two opinions.
If they say: This is in the case of a sermon, and there is a dispute about the obligation of silence and the prohibition of speaking, then in the case of reciting the Qur’an, where it is not forbidden to speak, according to consensus, it is preferable, and the ruling on greeting is obligatory.
And Allah knows best.
If he sneezes while reciting, it is recommended to say: “Alhamdulillah,” as well as in prayer.
If someone else sneezes while he is reciting Qur’an outside of prayer and that person says: “Alhamdulillah”, it is mustahabb for the reader to pray for him by saying: “Yarhamukallahu
(May Allah have mercy on you).”
If the reader of the Qur’an hears the call to prayer, he should stop his recitation and respond by following him in reciting the words of the call to prayer and the iqamat, then he should resume his recitation. This was agreed upon by our companions.
If someone has a need for him and he is reciting Qur’an, and it is possible for him to answer the questioner with a sign that he can understand, and he is certain that this will not upset him or disturb the relationship between them, then he should answer him with a sign and not stop reciting.
If he does stop, then that is permissible. And Allah knows best.
Standing in the middle of recitation
If the reader of the Qur’an comes to a person who is knowledgeable or honorable, or an elderly person who is respected or has the honor of being a leader or something else, there is nothing wrong with the reader standing up out of respect and honor for him, not out of jealousy or boasting. In fact, it is mustahab (sunnah). Standing in honor is what the Prophet did and what his Companions did in his presence and at his command, and what the tabi’een and righteous scholars did after them.
I have collected some of the hadeeths and ahaadeeth that have been narrated about it being mustahabb (recommended) and those who say it is not.
I have explained all of this in praise of Allah, may He be exalted. If anyone has any doubts about any of these hadeeths, let him study them, and he will find information that will remove his doubts, in sha Allah.
Rulings relating to reciting the Qur’an in prayer
I have mentioned these rulings very briefly, because they are well known in the books of fiqh.
Among them is that it is obligatory to recite the Qur’an in the obligatory prayers, according to scholarly consensus.
Malik, Imam Ash-Shafi’i, Ahmad and the majority of scholars were of the view that it is obligatory to recite al-Fatihah in every raka’at.
Abu Hanifah and the Jama’ah were of the view: “It is not obligatory to recite al-Fatihah forever.” He said: It is not obligatory to recite al-Fatihah in the last two raka’ats.
The correct view is the first view. There is much evidence from the Sunnah to support this view.
Suffice it to say that the Prophet said in a saheeh hadeeth:
“A prayer in which Al-Fatihah is not recited is not valid.”⁵³
They agreed that it is mustahabb to recite the surah after al-Fatihah in the first two raka’ahs of Fajr and the first two raka’ahs of the other prayers, but they disagreed about whether it is mustahabb in the third and fourth raka’ahs.
Ash-Shafi’i had two opinions about that. According to the new opinion, it is Sunnah, while according to the old opinion it is not.
According to the new opinion it is Sunnah, while according to the old opinion it is not Sunnah.
Our companions said: If we say that it is mustahabb to recite the surahs in the last two rak’ahs, then there is no dispute that it is mustahabb to recite them.
There is no dispute that it is mustahabb to recite less than the recitation in the first two rak’ahs.
They said: The recitation of surahs in the third and fourth rak’ahs is the same.
Is the recitation in the first raka’at longer than in the second raka’at?
There are two opinions regarding this. The more correct view according to the majority of our companions is that it should not be lengthened.
The second opinion, which is the most correct according to the scholars, is that the recitation should be lengthened. This is the preferred view based on a saheeh hadeeth:
“That the Messenger of Allah lengthened the recitation in the first rak’ah more than the second. “⁵⁴
Ash-Shafi’i said: If the masbuq finds the last two raka’ahs of Dhuhr or other prayers with the Imam, and then wants to do the remaining two raka’ahs, it is recommended for him to recite the surah.
The majority of our companions said: This is based on two opinions.
Some of them said: This is according to the opinion that recommends reciting surahs in the last two raka’ats. But according to the other opinion, it is not recommended.
The correct view is the first view, so that the prayer will not be empty of surahs. And Allah knows better.
This is the ruling of the Imam and the one praying alone.
As for the praying person, if the prayer is quiet, he must recite al-Fatihah and it is recommended for him to recite the surah.
If the prayer is loud, and he hears the imam’s recitation, it is not preferable for him to recite the surah.
There are two opinions concerning the obligation to recite al-Fatihah: The more correct opinion is that it is obligatory, and the second opinion is that it is not obligatory.
If he does not hear the imam’s recitation, the more correct view is that reciting al-Fatihah is obligatory and reciting the surah is recommended. Some say it is obligatory to recite Al-Fatihah and it is not recommended to recite the surah. And Allah knows better.
It is obligatory to recite al-Fatihah after the first takbeer of the funeral prayer. With regard to reciting al-Fatihah in the Naafilah prayer, it is obligatory.
Our companions disputed about its naming in that prayer.
Al-Qufal said: Its name is obligatory. His companion Al-Qadhi Husein said: Its name is a condition. Others said: It is a pillar and that is more appropriate. And Allah knows better.
If a person is unable to recite Al-Fatihah in any of these cases, he should substitute it with something else and recite the equivalent verses from the Qur’ān. If he is unable to do so, he replaces it with equivalent dhikr such as tasbih, tahlil and the like.
If he is unable to recite anything, he stands for the duration of the recitation of Al-Fatihah, then bow. And Allah knows better.
Reciting two surahs in one raka’at
There is nothing wrong with reciting two surahs in one raka’at. It is narrated in Sahihain from the hadeeth of ‘Abdullah ibn Mas’ud, who said: “I know the surahs that the Messenger of Allah used to combine them. He mentioned twenty suras from al-Mufashshol, each two suras in one raka’at. We have narrated from the salaf the recitation of the khatam in one raka’at.
Reading aloud in some prayers
The Muslims are unanimously agreed that it is Sunnah to recite aloud in Fajr, Jumu’ah, the two Eids, the first two raka’ahs of the Maghrib and ‘Isha’ prayers, and the Tarawih and Witr prayers after that. This is Sunnah for the Imam and the one praying alone.
As for the praying person, he should not read aloud according to scholarly consensus. It is mustahabb to recite aloud in the lunar eclipse prayer and not to recite aloud in the solar eclipse prayer.
It is also mustahabb to recite aloud in the Istisqa’ prayer, and not to recite aloud in the funeral prayer if it is offered during the day. The same applies at night, according to the correct and preferred madhhab.
There is no recitation in the voluntary daytime prayers other than the two Eids and Istisqa’ that we have mentioned.
Our companions differed concerning the nawaafil prayers at night. The more correct view is not to read aloud, and the second view is to read aloud.
The third and more correct view, which is the view of al-Qadhi Huseen and al-Baghawi, is that it should be recited out loud.
If a person misses a prayer at night and makes it up during the day, or misses it during the day and makes it up during the night, does the time missed or the time made up count when reciting aloud and softly?
Our companions had two opinions concerning this: The more correct of the two is to take into account the time of making it up.
If he reads aloud where he should have read softly, or reads softly where he should have read loudly, then his prayer is valid, but he has done something makrooh and does not have to do prostration.
It should be noted that to recite Sūrahs and Takbirs and other dhikr softly is to say them in a way that is audible to him. He should say them so that he can hear them if his hearing is sound and there is nothing preventing him from doing so. If he cannot hear, then his recitation is invalid, and so are the other dhikr without any dispute.
Places of silence in the recitation in the jahriyah prayer
Our companions said: It is mustahabb for the Imam in the jahriyah prayer to be silent four times while standing.
First: After takbiratul ihram to recite the tawajjuh (iftah) prayer and the congregation recites takbir.
Second: After reciting Al-Fatihah, a short silence between Al-Fatihah and Aameen so that there is no misunderstanding that Aameen is included in Al-Fatihah.
Third: A long silence after Aameen so that the congregation can recite Al-Fatihah.
Fourth: After finishing the recitation of the surah, a short silence between the recitation of the surah and the takbir to go down to rukuk.
It is mustahabb to say “Aameen” after Al-Fatihah.
It is mustahabb for every reader in prayer or elsewhere when he finishes reciting Al-Fatihah to say: Aameen.
The hadiths concerning this are many and well known. We have mentioned in the previous chapter that it is recommended to separate the end of Al-Fatihah and Aameen with a short silence.
Aameen means: “O Allah, grant it.
Some say: “So be it, so be it.”
Some say: Do it.
Some say: No one can do this, except You. Some say it means: Do not waste our hope.
Some say: Secure us with goodness.
Some say: He is the protector of Allah for His servants by warding off calamities from them.
Some say: It is a degree in Paradise prepared for whoever utters it.
Some say: It is a name among the names of Allah Ta’ala.
The researchers and the majority of scholars reject this opinion.
Some say: It is a Hebrew name that is not arabized.
Abu Bakr Al-Warraq said: It is the power of supplication and the request for mercy. Some say other than that.
There are several ways of saying Amen. The scholars said: The most eloquent is Aamin by lengthening the hamzah and shortening the Mim, the second way is by shortening it.
Both of these opinions are well known. The third way is with imalah accompanied by madd.
Al-Wahidi narrated this from Hamzah and al-Kisa’iy.
The fourth way is with tashdid in the miim with madd. Al-Wahidi narrated it from Al-Hasan and Al-Husein ibn Fudhail. He said: This is confirmed by the narration of Ja’far Ash-Sadiq, who said: The meaning is that we are heading towards You and You are gracious so that You do not waste the one who is heading. This is what Al-Wahidi said. This fourth way is very strange.
Most linguists regard it as a misspelling of the common people.
A group of our companions said: Whoever says it (the fourth way), his prayer is void. The linguists said: Its right in Arabic is waqaf (stop), because it is like a sound.
When it is connected, the letter Nuun is given the fathah harakat because of the meeting of two sukuns, just as it is given the fathah harakat in Aina and Kaifa, and it is not given the kasrah harakat because of the heaviness of the kasrah after Yaa’. This is a summary of what is related to the word Aameen.
I have explained this with additional evidence and opinions in the book “Tahdziib al asma’ wal lughaat.
The scholars said: It is mustahabb to say Aameen in prayer for the Imam and the people praying with him and the one praying alone. The Imam and the one praying alone recite Aameen aloud in prayers where the recitation is loud.
There is a dispute about the Imam saying Aameen aloud. The correct view is that he should say it out loud.
The second view is that he should not say it aloud.
The third view is that it should be said aloud if there are many people. Otherwise there is no need to say it out loud.
The Imam should say Aameen at the same time as the Imam says Aameen, neither before nor after, according to what the Prophet said in a sahih hadeeth:
“When the Imam says: Wa ladhdhaalliin, say Aameen, because whoever says Aameen coincides with the Aameen of the angels, Allah forgives his previous sins. “⁵⁵
As for the Prophet’s words in a sahih hadith: (When the Imam says Aameen, then say: Aameen).⁵⁶ It means: When you want to say Aamiin.
Our companions said: There is no place in prayer where it is recommended that the mum’s speech coincide with that of the imam, except in the saying of Aameen.
As for the other utterances, the mum’s utterance comes later.
Prostration of Tilawah
The scholars have agreed on the command to perform the prostration of recitation. They disagree as to whether it is Sunnah or obligatory.
The majority of scholars are of the view that it is not obligatory, but mustahabb (sunnah).
This was the view of ‘Umar ibn Khaththab, Ibn ‘Abbas, Imran ibn Hushain, Malik, Al-Auza’iy, Ash-Shafi’i, Ahmad, Ishaq, Abu Tsaur, Dawud and others.
Abu Haneefah (may Allah have mercy on him) said: The ruling is obligatory. He quoted Allah, may He be exalted, as saying:
“Why do they not believe? And when the Qur’an is recited to them, they do not prostrate themselves.” Al-Inshiqaq: 20-21.
The majority of scholars quoted the sahih hadeeth of ‘Umar ibn al-Khattab: “He recited from the pulpit Sūrat An-Naml until he reached the verse of Sajdah, then he got down and prostrated himself, and the people prostrated themselves.
On the following Friday, he recited it until when he reached the verse of sajdah, he said: “O people, we have come to the place of prostration, so whoever prostrates has done right. And whoever does not prostrate has not sinned,” and Umar did not prostrate. Hadith narrated by Bukhari.
‘Umar’s actions and words in this meeting are clear evidence.
With regard to the verse that Abi Haneefah used as evidence, it is clear that what is meant is that he is reproaching them for not prostrating, because they are lying against Allah, as Allah, may He be exalted, says (interpretation of the meaning): “Even the disbelievers are liars.” Al-Inshiqaq: 22.
It is narrated in Ash-Shahihain⁵⁷ from Zaid bin Tsabit that he recited to the Prophet: “Wan Najmi” and did not prostrate.
It is narrated in Sahihain⁵⁸ that the Prophet prostrated on the verse of sajdah in surah An-Najm. This indicates that prostration is not obligatory.
Explanation of the number of prostrations and their places
As for the number, the one that Ash-Shafi’i (may Allah have mercy on him) and the majority of scholars have chosen is fourteen sajdahs: in Sūrat al-A’raf, Ar-Ra’ad, An-Nahl, Subhaan (al-Isra’), Maryam, and two sajdahs in Sūrat al-Hajj, in Sūrat al-Furqan, An-Naml, Alif Laam Miim, and Haa Miim As-Sajdah, Wan Najmi, Al-Inshiqaq, and Al-‘Alaq.
As for the sajdah in Sūrat Shaad, it is sunnah, not a highly recommended prostration, i.e. not sunnah muakkadah.
It is narrated in Sahih Bukhari⁵⁹ from Ibn Abbas, who said: “The prostration in Sūrat Shaad is not the prostration that is emphasized, and I saw the Prophet prostrate in that verse.” This is the view of Ash-Shafi’i and the scholars who are of his opinion.
Abu Hanifah said: There were fourteen sajdahs, but the second sajdah of Sūrat al-Hajj was omitted, and the sajdah in Sūrat Shaad was made into a sajdah for which prostration is required.
There are two narrations from Ahmad: The first is the view of Ash-Shafi’i, and the second is fifteen sajdahs with the addition of Shaad.
This is the view of Abil Abbas ibn Shuraih and Abi Ishaq al-Maruzi from the followers of Ash-Shafi’i.
From Malik there are two narrations: The first is like Ash-Shafi’i and the most popular of the two is that there are eleven sajdahs.
He omitted the sajdah in Sūrat An-Najm, Al-Inshiqaq and Al-‘Alaq.
This is the old school of ash-Shafi’i. What is correct is what we have mentioned, and the saheeh hadeeths indicate that.
The place of prostration is at the end of Sūrat al-A’raf.
And Sūrat Ar-Ra’ad, which is after Allah, may He be glorified and exalted, said:
“…………. in the morning and evening.” Ar-Ra’ad: 15.
In surah An Nahl:
“…………. and do what is commanded of them.” An-Nahl: 50.
In surah Al-Isra’
“…………. and they increased in khushu’.” Al-Isra’: 109.
In surah Maryam:
“…………. then they fell prostrate and wept.” Maryam: 58.
In the first sajdah of surah Al-Hajj, namely:
“Verily Allah does what He wills.” Al-Hajj: 18.
And the second sajdah:
“………… do good so that you may gain victory.” Al-Hajj: 27.
In surah Al-Furqan:
“………… (and the command to prostrate themselves) increased their distance (from faith).” Al-Furqan: 60.
In surah An-Naml:
“………… God, Who has a great Throne.” An-Naml: 26.
In surah Alif Laam Miim Tanzil:
“………… and they do not boast.” As-Sajdah: 15.
In surah Haa Miim (Fushshilat):
“……….. and they do not feel disgusted.” Fushshilat: 38.
End of surah An-Najm:
“So prostrate to Allah and worship (Him).” An-Najm: 62.
In surah Al-Inshiqaq:
“……….. they do not prostrate themselves.” Al-Inshiqaq: 21.
And at the end of surah Al-‘Alaq: 19.
There is no significant dispute about its place, except for the one in surah (Haa Miim). The scholars disagreed about it. Ash-Shafi’i and his followers are of the view that it is after yas’amuuna. This is the view of Said ibn al-Musayyab, Muhammad ibn Sirin, Abi Waail Shaqiq ibn Salamah, Sufyan Ats-Tsauri, Abi Hanifah, Ahmad and Ishaq ibn Rahawaih.
Other scholars are of the view that its place is after the words of Allah: (Fushshilat: 37).
Ibn Mundzir narrated it from ‘Umar ibn Khaththab, Hasan al-Bashri and the followers of ‘Abdillah ibn Mas’ud, Ibrahim An-Nakha’iy, Abu Saleh, Talhah ibn Musharrif, Zubair ibn Harith, Malik ibn Anas, Al-Laits ibn Sa’ad. This is the opinion of some of the followers of Ash-Shafi’i. Al-Baghawi narrated it in At-Tahdzib.
As for what Abul Hasan ‘Ali ibn Said al-Abdi, one of our companions, said in his book al-Kifayah regarding the fuqaha’ dispute among us that the sajdah in Sūrat An-Naml, verse 25, is in the words of Allah, may He be exalted: wa ya’lamuma tukhfuna wamaa tu’linuuna, he said: This is the view of most of the fuqaha’.
Malik said: The Sajdah is found in the words of Allah, may He be exalted: (An-Naml: 26).
This is what he quoted from our madhhab.
The madhhab of most of the fuqaha’ is not recognized and is not accepted, but it is a clear error.
These are the books of our companions, which explain that the sajdah is found in the words: rabbul arshil adzim. And Allah knows better.
Ruling on prostration of recitation
The ruling on prostration of recitation is the same as the ruling on nafilah prayers in terms of being pure from impurity and impurity, facing the qiblah and covering the ‘awrah. So prostration is forbidden to anyone who has unforgivable impurity on his body or clothes.
It is also forbidden for the one who is in a state of impurity, unless he performs tayammum in a place where it is permissible to perform tayammum.
And it is haraam to face a direction other than the qiblah, unless one is traveling, because it is permissible to pray nafilah facing a direction other than the qiblah. All this is agreed upon by the scholars.
Article: When reciting the sajdah (of Sūrat Shaad), those scholars who are of the view that there is a provision for prostration in that sūrah are of the view that it is permissible to prostrate: It is permissible to prostrate when reciting it in prayer or outside of it, like other sajdahs.
As for Ash-Shafi’i and others who are of the view that this sajdah is not a prescribed place, they are of the view that it is permissible to prostrate when reciting it outside of prayer: If he recites it outside of prayer, it is mustahabb for him to prostrate, because the Prophet prostrated himself on the sajdah, as we have stated.
If he recites it during prayer, he does not need to prostrate. If he prostrates out of ignorance or forgetfulness, then his prayer is not invalidated, but he should do prostration. If he knows, then the correct view is that his prayer is invalid, because he is adding to his prayer something that is not part of it, so it is invalid.
The same applies if he makes a prostration of gratitude in his prayer. So his prayer is invalidated without any dispute.
The second view: It is not invalidated, because it is connected to the prayer. If the imam prostrates himself in the “Shaad” sajdah because he believes that it is the place where prostration is prescribed, but the Muslim does not believe that, then he should not follow the imam.
If he waits for him, should he do prostration?
There are two opinions regarding this: The more correct one is that he does not prostrate.
Article: About whom it is mustahabb to prostrate.
It should be noted that it is mustahabb for the reader who purifies himself with water or earth when it is permissible, whether in prayer or outside of it.
It is also mustahabb for the one who is listening and the one who is listening unintentionally.
But al-Imam Ash-Shafi’i said: I do not emphasize it for him as I emphasize it for the one who is listening. This is the correct opinion.
Our companion Imam al-Haramain said: The listener does not need to prostrate. The most popular is the first opinion. Whether the reciter is in prayer or outside of prayer, it is mustahabb for both the hearer and the listener to prostrate. Whether the reciter prostrates or not. This is the correct and most popular view according to the followers of Ash-Shafi’i.
The author of al-Bayaan, who is a follower of Ash-Shafi’i, said: The one who listens to the recitation of the reciter in prayer does not need to prostrate.
Ash-Shaidalani of Ash-Shafi’i said: It is not recommended to prostrate unless the reciter prostrates. The correct view is the first one.
It does not make any difference whether the reader is a male Muslim who has reached puberty and is purified, or a disbeliever, or a child, or a woman.
This is the correct view, according to us, and it is also the view of Abu Haneefah.
One of our companions said: There is no need to prostrate when hearing the recitation of a disbeliever, a child, a person with impurity and a drunk.
A number of salaf scholars were of the view: There is no need to prostrate when hearing the recitation of a woman. Ibn al-Mundhir narrated this from Qatadah, Maalik and Ishaq.
The correct view is the one we have mentioned.
Summarizing the prostration of recitation
This means reciting one verse or two verses, then prostrating.
Ibn al-Mundhir narrated from Ash-Shafi’bi, Hasan al-Bashri, Muhammad ibn Sirin, An-Nakha’iy, Ahmad and Ishaq that they disliked that.
It was narrated from Abi Haneefah, Muhammad ibn Hasan and Abi Tsaur that there is nothing wrong with that. This is in accordance with our madhhab.
The etiquette of prostration of recitation
If he is praying alone, he may prostrate himself for recitation. If he leaves prostration for recitation and bowing, then he wants to prostrate for recitation afterwards, that is not permissible.
If he has prostrated himself for bowing, but has not yet reached the point of bowing, then he may prostrate for recitation. If he does that and he knows it, his prayer is invalidated.
If he had lowered himself to prostrate himself, then he remembered and stood up again, that is permissible.
If a person who is praying alone listens to a reader reciting in prayer or otherwise, it is not permissible for him to prostrate himself because of that. If he prostrates while knowing it, his prayer is invalidated.
With regard to one who prays in congregation, if he is the imam, he is like one who prays alone. If the imam prostrates himself because of his own recitation, it is obligatory for the congregation to prostrate with him. If he does not, his prayer is void.
If the imam does not prostrate, then the praying person should not prostrate. If he prostrates, his prayer is invalidated.
But it is recommended for him to prostrate when he finishes the prayer and it is not emphasized.
If the imam prostrated and the mum did not know about it until the imam raised his head from prostration, then he is excused for missing it and he should not prostrate.
If he finds out while the imam is prostrating, then he must prostrate.
If he lay down to prostrate, then the imam raised his head while he was moving to prostrate, then he should return to standing with him and should not prostrate. The same applies to a weak person who prostrates himself with the imam, if the imam rises from prostration before the weak person reaches the place of prostration because of the imam’s speed and the weak person’s slowness, then he should return with him and should not continue prostrating.
But if the one who is praying is the mum, then he should not prostrate because of his own recitation or because of the recitation of someone other than the imam. If he prostrates, his prayer is invalidated. It is makrooh for him to recite the Sajdah and it is makrooh for him to listen to anyone other than the imam.
Time of prostration
The scholars said: Prostration of recitation should be done after the verse of sajdah that he recited or heard. If he delays it and the interval is not long, he may prostrate. If the interval is long, then the prostration is over.
He does not have to make it up according to the sound and well-known madhhab, just as the eclipse prayer does not have to be made up.
One of our companions said: There is a weak view that it is permissible to make up the prostration, just as it is permissible to make up the prayers of the sunnahs of raatibah, such as the sunnahs of Fajr and Dhuhr and so on.
If the reader or listener breaks his wudoo’ while reciting the sajdah, then he purifies himself within a short time, he may prostrate. If he is slow in purifying himself and the time for purification is long, then the correct and preferred view, which was adopted by most of the scholars, is that he should not prostrate.
Some say that he may prostrate. This is the view of our friend al-Baghawi, who said that it is permissible for him to answer the muadzdzin (caller to prayer) after he has finished praying.
What counts for the length of the interval is according to custom, which is the preferred school of thought. And Allah knows better.
If he recites all the verses of the sajdah or some of them in one session, then he may prostrate for each one without any dispute. If he repeats a verse in several sittings, then he may prostrate for each one without any disagreement.
If he repeats it in one gathering, then it is seen. If he does not prostrate the first time, one prostration is sufficient for all of them. If he prostrates for the first time, then there are three opinions concerning him.
The most correct view is that he should prostrate for each sajdah, because the reason for repeating it is that he fulfilled the ruling of the first sajdah.
The second opinion: It is sufficient for him to prostrate the first recitation for all of them. This is the view of Ibn Suraij and the view of Abu Haneefah (may Allah have mercy on him). The author of Al-Uddah our friend said: This is what is legislated. Ash-Shaykh Nashr al-Maqdisi az-Zahid our friend preferred this view.
The third opinion: If the interval is long, he may prostrate. If not, then the first prostration is sufficient. But if he repeats one verse of the prayer in one raka’at, then that raka’at is like one assembly. So all three opinions apply to him.
If he repeats the verse in two rak’ahs, then it is like two assemblies, so he must repeat the prostration without any dispute.
If he recites the sajdah while riding on a vehicle, then he prostrates by gesturing.
This is our view and the view of Maalik, Abu Haneefah, Abu Yusuf, Muhammad, Ahmad, Zufar, Dawud and others.
Some of the followers of Abi Haneefah were of the opinion: He does not need to prostrate.
The correct view is that of the majority.
As for the rider in a place of residence, he may prostrate by gesturing.
Reciting the sajdah before al-Fatihah
If a person recites the sajdah verse in prayer before Al-Fatihah, he may prostrate. But if he recites it while bowing or prostrating, he cannot prostrate, because standing is the place for recitation.
If he recites the verse, then lies down to prostrate, then he doubts whether he has recited al-Fatihah, then he may prostrate. Then he should stand up again and recite al-Fatihah, because prostration should not be delayed.
If a person recites a verse in Persian, then we do not think that he should prostrate as he would if he were reciting a verse in Persian.
Abu Haneefah was of the view: He may prostrate.
If the listener of the sajdah prostrates with the reader, he is not bound to do so and does not need to intend to follow him. He may rise from his previous prostration.
It is not makrooh for the imam to recite the verse of sajdah according to our view, whether in a prayer that is recited softly or in a prayer that is recited loudly, and he may prostrate when he recites it.
Malik is of the view: Prostration is absolutely makrooh.
Abu Haneefah was of the view: Prostration is makrooh in prayers that are recited slowly, not in prayers that are recited loudly.
Prostration in times when it is makrooh
We do not think it is makrooh to prostrate during the times when it is forbidden to pray in them. This was also the view of Ash-Shaw’bi, Hasan al-Bashri, Salim ibn ‘Abdullah, al-Qasim, Atha’, Ikrimah and Abu Haneefah, ashaabur ra’yi and Maalik in one of two opinions.
A group of scholars disliked that. Among them were ‘Abdullah ibn ‘Umar, Said ibn al-Musayyab, Malik in another narration, Ishaq ibn Rahawaih and Abu Tsaur.
Rukuking does not replace prostration of recitation
Bowing does not replace prostration of recitation in a state of effort. This is our view and the view of the majority of scholars from the salaf and khalaf.
Abu Haneefah (may Allah have mercy on him) said: Rukuk can replace prostration of recitation.
The evidence of the majority is that it is similar to prostration in prayer.
As for the one who is unable to prostrate, he may gesture for prostration of recitation just as he gestures for prostration in prayer.
Article: On the nature of prostration
It should be noted that the person who performs prostration of recitation has two states. The first is outside the prayer and the second is inside the prayer.
With regard to the former, when he intends to prostrate, he makes the intention to prostrate and raises his hands to the level of his shoulders, as he does in takbiratul ihram for prayer. Then he says takbir again for prostration without raising his hands.
The second takbir is mustahab, not a requirement like the takbir for prostration in prayer. With regard to the first takbeer, which is the takbeer of entering ihram, there are three opinions among our companions concerning it:
The most correct view, which is the view of most of them, is that it is a pillar of the prayer and prostration is not valid except for it.
The second opinion: Takbir is mustahabb (Sunnah) and if it is omitted, prostration is valid. This is the view of Ash-Sheikh Abi Muhammad al-Juwaini.
The third opinion is that it is not mustahabb. And Allah knows better.
Then, if the one who wants to prostrate is standing, he should say
If the person who wants to prostrate is standing, then he should say Takbiratul Ihrams, then say Takbiratul Ihrams for prostration when he prostrates himself.
If he is sitting, then our companions are of the view that it is mustahabb to stand up and prostrate: It is mustahabb for him to stand up, say Takbīr al-Ihrām while standing, then fall down to prostrate himself, just as he did at the beginning while standing.
The evidence for this view is that it is similar to saying Takbīr al-Ihrām and prostrating in prayer.
Those who mentioned this and established it among the imams of our companions are Ash-Sheikh Abu Muhammad al-Juwaini and al-Qadhi Husein and his two companions, the author of At-Tatimmah and At-Tahdzib, and al-Muhaqqiq Abul Qasim Ar-Rafi’i.
Imamul Haramain narrated it from his father Ash-Shaykh saw Abi Muhammad, then denied it. He said: I have no basis or reason for this.
What this Imamul Haramain said is correct. There is no saheeh report on this from the Prophet, nor from the salaf who can be taken as a guide. None of our companions discussed it. Wallahu a’lam.
Then at the time of prostration, he should observe the manners of prostration in terms of greetings and tasbeeh.
With regard to the hai-at, he should place his hands on the ground at the level of his shoulders, close his fingers and spread them out from his sleeves, and prostrate himself with them in the manner of one who is praying.
He keeps his elbows away from his sides and raises his abdomen from his thighs if he is a man. If he is a woman or a transvestite, then he does not keep them away.
The one who prostrates raises his lower part above his head and presses his forehead and nose against the mushalla (prayer mat) and is calm in prostration.
With regard to glorification in prostration, our companions were of the view that he glorifies it as he glorifies it in the prostration of prayer, and he says it three times: Subhana Rabbiyal A’laa.
Then he says:
“O Allah, to You I bow down, to You I believe and to You I surrender. My face prostrates to the Lord who created it and shaped its appearance, made its hearing and sight by His power and strength. So pure is Allah, the best of creators.”
And he said:
(Glory be to the Lord of the angels and spirits).
All this is said by the praying person in prostration.
Our companions also said: He should recite:
“O Allah, forgive write for me with this prostration a reward in Your sight, and make it for me a deposit in Your sight, erase sin from me And accept this prostration from me as You accepted it from David (peace be upon him).” This supplication is specific to this prostration, so it should always be recited.
Al-Ustadz Ismail Ad-Dharir said in his book “At-Tafsir” that the choice of Ash-Shafi’i regarding the prayer for prostration is to say:
“Glory be to Our Lord, surely the promise of Our Lord will be fulfilled.” Al-Isra’: 108.
This narration from Ash-Shafi’i is very strange and it is good.
This is because the text of the Qur’an requires praise to be uttered in prostration by the worshipper. So it is mustahabb to combine these dhikr in their entirety and to supplicate for the affairs of the Hereafter and the world that one desires.
If he restricts himself to some of them, the recitation of tasbeeh is sufficient.
If he does not make any tasbeeh, he should prostrate himself in the same way as he prostrates himself in prayer.
Then, when he has finished saying the tasbeeh and supplication, he raises his head and says Takbir.
Does prostration require greeting? There are two opinions concerning this from Ash-Shafi’i that are well known.
The more correct of the two, according to the majority of scholars among his followers, is that it requires Taslīm, because it requires takbiratul ihram and is like the funeral prayer.
This view is supported by the hadeeth narrated by Ibn Abi Dawud with a valid isnad from ‘Abdullāh ibn Mas’ud that when he recited the verse of Sajdah, he prostrated himself and then offered the greeting of peace.
The second opinion: The prostration of recitation does not require greeting like the prostration of recitation in prayer and because it was not narrated from the Prophet.
Based on the first opinion, does prostration of recitation require tashahhud?
There are two opinions, and the most correct of them is that it does not require tashahhud, just as it does not require standing.
One of our companions conflated the two opinions. He said concerning tashahhud and greetings that there are three opinions.
The most correct is that the greeting should be said without tashahhud.
The second opinion: He does not need either of them.
The third opinion is that he should do both.
Among the salaf scholars who were of the opinion that: the salam should be said are: Muhammad ibn Sirin, Abu Abdurrahman As-Sulami, Abul Ahwash, Abu Qulabah and Ishaq bin Rahawaih.
Those who said that the greeting should not be said were Hasan al-Bashri, Said ibn Jubayr, Ibrahim An-Nakha’iy, Yahya ibn Watstsab and Ahmad.
All of this is in the first case, which is prostration outside of prayer.
The second situation is prostrating in prayer. Then he does not need to do takbir for ihram.
It is recommended to say Takbir for prostration and not to raise his hands, and to say Takbir for rising from prostration. This is the correct view, which is the view of the majority of scholars.
Our Companion Abu ‘Ali ibn Abi Hurayrah said: There is no need to say Takbir for prostration or rising from prostration.
The first view is the most popular.
With regard to the manners of greeting and saying tasbeeh in prostration of recitation, they are the same as in the previous prostrations outside prayer, except that if the prostrate person is the imam, then he should not prolong the tasbeeh unless he knows from the situation of the congregation that they prefer to prolong it.
Then, when he rises from prostration, he stands up and does not sit down to rest without any dispute.
and does not sit down to rest without any disagreement. This is a matter that is
odd. Rarely does anyone mention it. Among the scholars who mentioned it were al-Qadhi Husein, al-Baghawi and al-Rafi’ee.
This is different from prostration in prayer.
The correct view, which was mentioned by al-Shafi’i and was chosen from the sahih hadeeths narrated by al-Bukhaari and others, is that it is recommended to rest after the second prostration of the first raka’ata in every prayer, and the third raka’ata in prayers that have four raka’ata.
Then, when rising from the prostration of recitation, he should stand up straight.
It is recommended to recite something when standing upright, then bow. If one stands up straight and then bows without reciting anything, it is permissible.
Selected times to recite the Qur’an
It should be noted that the best time to recite the Qur’an is during prayer. The view of Ash-Shafi’i and others is that prolonged standing in prayer is better than prolonged prostration.
As for reciting the Qur’an outside of prayer, the best thing to do is to recite it at night. The last half of the night is better than the first.
Recitation of the Qur’an between Maghrib and Isha’ is favored. As for reciting the Qur’an during the day, it is best after the Fajr prayer, and there is no impropriety in reciting the Qur’an at any time, because it contains meaning.
As for what Ibn Abi Dawud narrated from Ma’an ibn Rifa’ah from his teachers that they disliked reciting the Qur’an after ‘Asr and said that it was the study time of the Jews, this assumption is unacceptable and baseless.
The selected days are Friday, Monday, Thursday and the day of ‘Arafah. The ten selected days are the last ten days of Ramadan and the first ten days of Dhul Hijjah, and the most important month is Ramadan.
If the reader is confused and does not know the place after the verse he has read, then ask someone else. He should be civilized by what was narrated from ‘Abdullāh ibn Mas’ud, Ibrahim An-Nakha’iy, Bashir ibn Abi Mas’ud (may Allah be pleased with him).
They said: When one of you asks his brother about a verse, he should recite the previous verse, then keep quiet and not say: How can this be so and so, because that will confuse him.
If he wants to argue with a verse, he may say: Allah Ta’ala has said so, and he may say: Allah, may He be glorified and exalted, said this.
There is no impropriety in any of this. This is the correct and preferred view, which was adopted by both the salaf and the khalaf.
Ibn Abi Dawud narrated that Mutharrif ibn ‘Abdillah ibn Shikhkhir, a well-known tabi’i, said: Do not say: Innallaha Ta’ala yaquulu (Verily Allah Ta’ala says), but say: Innallaha Ta’ala qaala (Verily Allah has spoken).
What Mutharrif (may Allah have mercy on him) denies is contrary to what is mentioned in the Qur’an and Sunnah, and what the Companions and those who came after them did – may Allah be pleased with them.
Allah says:
“And Allah tells the truth and He shows the way.” Al-Ahzab: 4.
It was narrated in Sahih Muslim from Abi Dharr, who said: The Messenger of Allah said:
“Whoever does a good deed will be rewarded tenfold.” Al-An’am: 160.
Narrated in Sahih Bukhari in the chapter of Tafsir: (Al-Imran: 92)
So Abu Talhah said:
“O Messenger of Allah, Allah, the Almighty, says: “You will not attain perfection until you spend some of the wealth that you love.” Al-Imran: 92.
This is what Abi Talhah said in the presence of the Prophet.
It is narrated in a sahih hadith from Masruq, who said: I said to ‘Aisha ra:
“Did not Allah say: “And verily Muhammad saw the Lord on the clear horizon.” At-Takwir: 23.
‘Ā’ishah replied:
“Have you not heard that Allah, the Exalted, says: “He is beyond the sight of the eyes, but He is all-seeing?” Al-An’am: 103.
Did you not hear that Allah says:
“And there is not for any man that Allah speaks with him, except by means of revelation or behind a veil.” Ash-Shuara: 51.
Then ‘Ā’ishah said in this hadeeth:
“And Allah, may He be exalted, says: “O Messenger, convey what is revealed to you from your Lord.”” Al-Maidah: 67.
Then ‘Ā’ishah said:
And Allah, may He be exalted, says: “Say: No one in the heavens or the earth knows the unseen except Allah.” An-Naml: 65.
There are countless examples of this in the discussions of the salaf and khalaf. And Allah knows better.
Manners of reciting the Qur’an and other matters related to it
In this section there are several issues:
The first issue concerns the timing: It has been explained that it is mustahabb to recite the Qur’an in prayer alone.
Some say: It is recommended that it be done in two rak’ahs of the Sunnah of Fajr and two rak’ahs of the Sunnah of Maghrib, but two rak’ahs of the Sunnah of Fajr is preferable.
It is recommended to complete one khatam at the beginning of the afternoon on one occasion and complete another khatam at the end of the afternoon on another occasion.
With regard to those who complete the khatam outside of prayer and those who complete it together, it is recommended that they complete it at the beginning of the day and at the beginning of the night, as has been explained, and the beginning of the day is better according to some scholars.
The second issue: It is recommended to fast on the day of recitation, unless it coincides with a day on which it is forbidden in sharee’ah to fast.
It was narrated by Ibn Abi Dawud with a valid isnad that Talhah ibn Mutharrif, Habib ibn Abi Tsabit and Al-Musayyab ibn Rafi’ from among the Kufa tabi’in (may Allah be pleased with them) fasted on the day of the Qur’an’s completion.
The third issue: It is highly recommended to attend the Qur’an recitation sessions.
It is narrated in Sahihain:
“That the Messenger of Allah ordered menstruating women to come out on the day of Eid to witness the good and prayers of the Muslims.”⁶⁰
It was narrated by Ad-Darimi and Ibn Abi Dawud with their isnads from Ibn Abbas that he appointed a man to watch a man reciting the Qur’an. When he was about to recite it, he informed Ibn ‘Abbas, so he attended.
It was narrated by Ibn Abi Dawud with two authentic isnads from Qatadah the noble tabi’iy companion of Anas, who said: When Anas ibn Malik was about to recite the Qur’an, he would gather his family and pray.
And he narrated with a sahih chain of transmission from Al-Hakam bin Utaibah, a noble tabi’iy, who said: Mujahid and Abdah bin Lubabah sent someone to me. We sent them to you, because we wanted to recite the Qur’an, and supplication is mustajab when reciting the Qur’an.
In another authentic narration, it is stated that mercy descends when reciting the Qur’an.
Ibn Abi Dawud narrated with a valid isnad from Mujahid, who said: They used to gather when reciting the Qur’an. They said: mercy descends.
The fourth issue: It is strongly recommended to pray after completing the Qur’an, as we mentioned in the previous issue.
It was narrated by Ad-Darimi with his isnad from Humaid al-A’raj, who said: Whoever recites the Qur’an and then prays, his prayer will be answered by 4,000 angels.
He should be diligent in supplicating and praying for important matters, and should do so more often for the good of the Muslims, their leaders, and their officials.
It was narrated by al-Hakim Abu Abdillah An-Naisaburi with his isnad that when Abdullah ibn Mubarak completed the Qur’an, most of his prayers were for the good of the Muslims, believers and believers.
He also said that. So let the supplicant choose comprehensive supplications, such as:
“O Allah, mend our hearts, remove our evil, guide us in the best way, adorn us with piety, gather for us the good of this world and the Hereafter, and grant us obedience to You as long as You keep us alive.”
“O Allah, make it easy for us and keep us away from hardship, protect us from the evil of ourselves and our bad deeds, protect us from the punishment of hell and the punishment of the grave, the trials during life and after death and the trials of the Messiah ad-Dajjal.”
“O Allah, we ask You for guidance, piety, purity and sufficiency.”
“O Allah, we entrust to You our religion, our bodies and the end of our deeds, ourselves, our families and loved ones, other Muslims and all the affairs of the Hereafter and the world that You have bestowed upon us and them.”
“O Allah, we ask You for forgiveness and salvation in religion, this world and the Hereafter, and gather us and our loved ones in the land of Your glory with Your mercy and grace.”
“O Allah, reform the Muslim leaders and make them act justly towards their people, do good to them, show compassion and be gentle with them and look after their interests.
Make them love their people and they will be loved by their people, and make them follow Your straight path and fulfill the duties of Your straight religion.”
“O Allah, be kind to Your servant our ruler and make him considerate of the interests of this world and the next, make him love his people and make him loved by the people.”
He then recited another supplication regarding the ruler and added the following:
“O Allah have mercy on him and his country, protect his followers and soldiers, help him to face the enemies of religion and other opponents, make him act to eliminate the evils and reveal the good and various virtues. Make Islam more widespread by its cause, glorify him and his people with brilliant glory.”
“O Allah, improve the condition of the Muslims and lower their prices, secure them in their lands, settle their debts, heal the sick among them, help their troops, save their departure, free those who are captives, cure the sickness of their hearts, remove the anger of their hearts and unite them. Put faith and wisdom in their hearts, establish them on the religion of your messenger (peace and blessings of Allah be upon him), inspire them to fulfill the promise you gave them, help them against your enemies and their enemies, O Lord of the Righteous, and make us from among them.”
“O Allah, make them enjoin what is right and forbid what is evil and forbid what is wrong, keep Your boundaries, obey You, do good to one another and advise one another.”
“O Allah, guard them in their words and deeds, and bless them in all their circumstances.”
The man of means should begin and end his prayer with the words:
“Praise be to Allah, Lord of the Worlds, with praise that is sufficient for His favors and commensurate with His additions.
O Allah bestow peace and blessings upon Muhammad and his family as You bestowed peace and blessings upon Abraham and his family.
Bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. In all the worlds, indeed You are the Most Praiseworthy, the Most Noble.”
Fifth issue: It is recommended that when one finishes reciting the Qur’an, it is mustahabb to start reciting the Qur’an again afterwards. The scholars of the salaf and khalaf have recommended this. They cited the hadeeth of Anas in which the Prophet said:
“The best of deeds is al-hallu from Ar-Rihlah. He was asked: What are these two?
The Prophet replied: Starting the recitation of the Qur’an and completing it.”
CHAPTER SEVENTH: MANNERS OF ALL PEOPLE TOWARDS THE QUR’AN
It was narrated in Sahih Muslim from Tamim Ad-Daariy, who said: The Messenger of Allah said:
“Religion is advice. We said: To whom? The Prophet replied: To Allah, His book, His messenger, the leaders of the Muslims and their common people.”
The scholars (may Allah have mercy on them) said: The advice for the Book of Allah is: Believing that it is the word of Allah and His revelation, and that there is nothing like it in the words of any creature, and none of the creatures can make it like it.
Then venerate it and recite it truthfully and in the best way possible. Then venerate it and recite it properly and to the best of one’s ability, such as reading its letters correctly, defending it from the misinterpretation of those who distort it and the harassment of those who go beyond its limits, confirming its contents, implementing its rulings, understanding its knowledge and parables, paying attention to its advice, Thinking of its wonders and practicing its muhkam (clear) verses and accepting its mutasyabih (obscure) verses, investigating its generality and specificity, naasikh and mansukh, broadcasting its knowledge, calling to it and to its advice that we have mentioned.
The obligation to venerate the Qur’an
Muslims are unanimously agreed that it is obligatory to venerate the Noble Qur’an, purify it and protect it. They are unanimously agreed that whoever denies one of its agreed-upon letters or adds a letter that no one else has recited and he knows it, is a disbeliever.
Al-Hafidh Abul Fadhli al-Qadhi Iyadh (may Allah have mercy on him) said: “It should be noted that whoever belittles the Qur’an or a part of it, or abuses it, or denies a letter of it, or denies a ruling or a report that is stated in it, or confirms something that is denied, or denies something that is established, knowing that, or doubts something about it, has disbelieved according to the consensus of the Muslims.
Similarly, if he denies the Torah and the Gospel or the books that Allah has revealed, or disbelieves in them, or abuses them, or belittles them, then he has disbelieved.
He said: The Muslim scholars are unanimously agreed that the Qur’ān, which is recited in many countries and written in the Mushaf that is in the hands of Muslims and is collected between two covers from Alhamdulillahi Rabbil ‘aalamiin (Al-Fatihah) to the end of Qul A’udzu birabbin naasi, is the Kalamullah and His revelation that was revealed to His Prophet Muhammad.
They are unanimously agreed that everything in it is true, and whoever deliberately subtracts from it or substitutes one letter for another or adds a letter to it that is not in the agreed Mushaf, or deliberately declares that it is not part of the Qur’an, then he is a disbeliever.
Abu Uthman ibnul Haddad said: “All the monotheists are agreed that denying one letter of the Qur’ān is kufr.”
The fuqaha of Baghdad were unanimous in ordering the repentance of Ibn Shahbudz al-Muqri, a leading Qur’ānic reciter, along with Ibn Mujahid, for reading and teaching recitations of odd letters not found in the Mushaf.
They ordered him to make a statement to stop and repent with their testimony in the assembly of Al-Wazir Ubay bin Maqlah in 323 AH.
Muhammad ibn Abi Zayd issued a fatwa regarding a man who said to a child: “May Allah curse your teacher and what he taught you?”
He said: “I meant bad manners and I did not mean the Qur’an.”
So Muhammad said: “The one who says that is condemned.”
As for the one who cursed the Mushaf, then he may be killed. This is the end of what Al-Qadhi Iyadh (may Allah have mercy on him) said.
Interpreting the Qur’an without knowledge
It is haraam to interpret the Qur’an without knowledge and to speak about its meanings to those who are not experts. There are many hadeeths concerning that, and consensus prevails concerning it.
As for interpreting it by the scholars, it is permissible and good. Ijma’ has established that. So whoever is skilled in interpretation and has the necessary tools to know the meaning and is correct in his assumption of what is meant, he may also interpret it if it can be known by ijtihaad.
This applies to meanings and rulings that are clear or vague, general and specific, and i’raab and so on.
If the meaning cannot be determined by ijtihaad, such as cases where the method is to quote and interpret words according to the language, then it is not permissible to speak about them. It is not permissible to speak about them except with valid quotations from reliable experts.
As for the one who is not an expert because he does not have the tools, it is haraam for him to interpret the meaning. But it is permissible for him to quote the interpretation from a reliable expert.
Then, there are several kinds of people who interpret things in their own opinion without any valid evidence:
Some of them use the verse to justify their own school of thought, and to strengthen their opinion, even though they do not think that this is what is meant by the verse. They just want to beat their opponents.
Some of them want to call to goodness and argue with a verse without knowing the guidance of what they are saying.
Some of them interpret the Arabic words without knowing their meanings from the scholars, even though this cannot be done except by hearing from the Arabic linguists and exegetes. This includes explaining the meaning of words and their i’rab, hadhaf, summary, idhmaar, essence and majaz, generality and specificity, ijmal and bayan, introduction and termination and so on from things that are different from what they appear to be.
In addition, it is not enough to know the Arabic language, but one must know what the commentators say about it. Sometimes they agree that it is better to leave the original meaning, or that it means something specific, or that it means something other than what it means.
For example, if the word has several meanings, then he finds out somewhere that it means one of them, then he interprets it with all the meanings it contains. This is tafseer bir ra’yi, and it is haraam. And Allah knows better.
Article: It is forbidden to argue about the Qur’an without a valid reason. It is forbidden to argue about the Qur’an without a valid reason, such as if a person sees something in a verse that contradicts his school of thought and is weak in accordance with his school of thought, then he interprets it according to his school of thought and defends it, even if it is contrary to what he says. As for the one who does not know, he may be excused.
It was narrated from the Messenger of Allah that he said:
“Debate about the Qur’an is kufr. “⁶¹
Al-Khaththabi said: What is meant by al-miraa’ is doubt. Some say: A debate that raises doubts about the Qur’ān.
Another said: It is the debate that the followers of heretical sects have about the verses of predestination and the like.
The one who wants to ask about the introduction of a verse before another verse in the Mushaf or the suitability of this verse in this place and the like, he should say: What is the wisdom in this?
It is makrooh for a person to say: I forgot this verse. Rather he should say: I was made to forget it or I omitted it.
It was narrated in Sahihain⁶² that ‘Abdullah ibn Ma’sud said: The Messenger of Allah said:
“Let none of you say: I forgot such-and-such a verse. Rather it is something that is made to be forgotten.”
It is also narrated in Sahihain:
“It is bad for one of you to say: I forgot such-and-such a verse, but it is something that is forgotten.”
It is also narrated in Sahihain from ‘Aa’ishah that the Prophet heard a man reciting a verse. Then he said: May Allah have mercy on so-and-so, he reminded me of a verse that I had forgotten.
In a narration in the book of Ash-Shahih (I was made to forget it).
Ibn Abi Dawud narrated from Abu Abdur-Rahman As-Sulami, a noble tabi’i, that he said: Do not say: I omitted this verse, but say: “I was distracted”, which is contrary to what is narrated in the saheeh hadeeth.
So what is relied upon is the hadeeth that states that it is permissible to say: “I omitted it”, and there is nothing wrong with that.
Naming the suras
Sūrat al-Baqarah, Sūrat al-Imran, Sūrat al-Nisa’, Sūrat al-Maidah, Sūrat al-An’am may be named. As for the other surahs, there is no ruling on that.
Some of the earlier scholars disliked this and said: It should be said: Sūrat al-Baqarah in it, Sūrat al-Imran in it, Sūrat al-Nisa’ in it. The same applies to the other surahs.
The correct view is the first view.
It has been narrated in Sahihain from the Messenger of Allah that he mentioned Sūrat al-Baqarah, Sūrat al-Kahf and countless others. It was also narrated from the Companions (radhiyallahu anhum).
Ibn Mas’ud said: “This is the place where Sūrat al-Baqarah was revealed.”
It was narrated from Ibn Mas’ud in Sahihain: “I recited to the Messenger of Allah surah An-Nisa’.”
There are many hadeeths and sayings of the salaf concerning this.
Regarding the word “surah”, there are two kinds of recitation: with the hamzah and without the hamzah, and without the hamzah is more fluent. This is the one that appears in the Qur’ān. Among those who mention the two readings is Ibn Qutaybah in Gharibil hadith.
It is not makrooh to say: This is the reading of Abu Amr or the reading of Naafi’ or Hamzah or Al-Kisa’iy or others. This is the preferred view of the salaf and khalaf, and there is no denial of it.
It was narrated by Ibn Abi Dawud from Ibrahim An-Nakhai’iy that he said: They do not like to say: “So-and-so’s Sunnah and so-and-so’s recitation”. What is correct is what we have stated.
Ruling on listening to the Qur’an by a disbeliever
It is not prohibited for a disbeliever to listen to the Qur’an based on the words of Allah, may He be exalted:
“And if one of the polytheists asks you for protection, then protect him so that he may hear the words of Allah.” At-Taubah: 6.
What is forbidden is touching the Mushaf. Is it permissible to teach him the Qur’an?
Our companions were of the opinion: If there is no hope that he will become Muslim, then there are two opinions. The more correct view is that it is permissible, because it is hoped that he will become Muslim.
The second opinion is that it is not permissible, just as it is not permissible to sell him the Mushaf, even if he hopes to become Muslim. If we see him studying, is it forbidden? There are two opinions concerning that.
Article: The scholars differed concerning writing the Qur’an in a vessel, then washing it and giving the water to a sick person. Al-Hasan, Mujahid, Abu Qulabah and Al-Auza’iy disliked it.
Al-Qadhi Husein, Al-Baghawi and our companions said: If the Qur’an were written on halwa (a type of food) and other food, there would be no problem in eating it.
Al-Qadhi said: If the Qur’an were written on a piece of wood, there would be no harm in burning it.
Our school of thought is that it is disliked to write the Qur’ān and the names of Allah on walls and clothes. Atha’ said: “There is no
There is nothing wrong with writing the Qur’an in the qiblah of the mosque.” As for writing the letters of the Qur’an, Malik was of the opinion: There is nothing wrong with it if it is written on a piece of bamboo or leather and wrapped.
Some of our companions were of the opinion: If the verses of the Qur’an are written in a container with other things, then it is not haraam, but it is better to leave it out, because it is carried in a state of impurity.
This was the view of Ash-Sheikh Abu Amru ibn Ash-Shalah (may Allah have mercy on him).
Article: About blowing with recitation of the Qur’an as ruqyah
It was narrated by Ibn Abi Dawud from Abu Juhayfah, who was a companion of the Prophet and whose name was Wahab ibn ‘Abdullah or other than that, from Hasan al-Bashri and Ibrahim An-Nakha’iy that they disliked that.
The preferred view is that it is not makrooh, rather it is a recommended Sunnah.
It was narrated from ‘Aa’ishah:
“When the Prophet went to bed every night, he would put his hands together and blow into them, then recite Qul Huwallahu Ahad, Qul A’udzu birabbil falaq and Qul A’udzu birabbin naas.
Then he rubs them over his body as much as possible, starting with his head and face and any part of his body that he can reach. He does this three times.”
Hadith narrated by Bukhari and Muslim in their Sahih.
In some narrations in Sahihain there is more than this. In some of them Aisha said:
“When the Prophet was sick, he told me to do it that way.”
In some narrations it is stated:
“The Prophet blew on himself during the illness that caused his death by reciting Al-Mu’awwidzaat.”
‘Ā’ishah said: “When he was feeling poorly, I blew on him by reciting Al-Mu’awwidzaat and rubbing his hand over myself to take its blessings.”
In part: “When the Prophet was sick, he would recite Al-Mu’awwidzaat and blow on himself.”⁶⁵
The linguists say: An-Nafats is a light blowing without saliva. Wallahu a’lam
CHAPTER EIGHT: VERSES AND SŪRAHS THAT ARE RECOMMENDED TO BE RECITED AT CERTAIN TIMES AND IN CERTAIN CIRCUMSTANCES.
You should know that this chapter is very extensive and cannot be limited due to its many contents. However, we have referred to a large part of it, or a lot of it, with concise expressions. Most of what we have mentioned is well known to scholars and laypeople alike. This is why I have not mentioned the evidence for most of them.
Part of the sunnah is that much attention is paid to the recitation of the Qur’an in Ramadaan, and more so in the last ten days of Ramadaan, and more emphasis is placed on the odd nights thereof.
Part of the Sunnah is the recitation of the Qur’an in the first ten days of Dhu’l-Hijjah.
the first ten days of Dhul-Hijjah, the day of ‘Arafah, Friday, after Fajr and at night.
He should often recite Sūrat Yasin, al-Waqi’ah and Sūrat Tabarak (al-Mulk).
Recitation of the Qur’an in the Fajr prayer
It is mustahabb to recite in the Fajr prayer on Fridays after Al-Fatihah in the first raka’at the whole of Sūrat Alif Laam Miim Tanzil and the whole of the second raka’at.
He should not do what many imams of mosques do, which is to recite only a few verses from each surah, lengthening the recitation. Rather, he should recite both suras in full and recite them slowly in tartil.
It is mustahabb to recite in the Jumu’ah prayer in the first raka’at the whole of Sūrat al-Jumu’ah and in the second raka’at the whole of Sūrat al-Munafiqun. If he wishes, he may recite Sūrat Al-A’laa in the first raka’at and Sūrat Al-Ghaashiyah in the second raka’at. Both are authentic reports from the Messenger of Allah.
He should not limit himself to reciting some surahs, and he should do as we have stated.
It is recommended in the led prayer to recite Sūrat Qaaf in the first raka’at and to recite Sūrat al-Qamar in full in the second raka’at. If he wishes, he may recite Sūrat al-A’laa and al-Ghaashiyah. Both are authentic reports from the Prophet and he should not limit himself to any of them.
Surahs recited in the Fajr (Fajr) sunnah prayer
It is recited in two raka’ats of the sunnah of Fajr after the first Al-Fatihah and in the second raka’at. If he wishes, he may recite it in the first raka’at and so on. And in the second raka’at:
“Say: O People of the Book, come to a sentence (decree) about which there is no dispute between us and you….” Al-Imran: 64. Both are authentic from the actions of the Messenger of Allah.
In the sunnah of Maghrib, Al-Kafirun and Al-Ikhlas are recited. They are also recited in the rak’ah of tawaf and the two rak’ahs of istikharah.
And whoever prays Witr with three rak’ahs, he recites in the first rak’ah Al-A’la and in the second rak’ah Al-Kaafirun and in the third raka’ah Al-Ikhlas and Al-Mu’awwidzatain.
Surahs that are recommended to be recited on Friday
It is recommended to recite Sūrat al-Kahf on Friday based on the hadith of Abi Said Al-Khudri and others. Al-Imam Ash-Shafi’i said in Al-Umm: It is also recommended to recite it on Friday night.
The evidence for this is the hadeeth narrated by Abu Muhammad Ad-Darimi with his isnad from Abi Said Al-Khudri, who said:
“Whoever recites Sūrat al-Kahf on Friday night, there will be light between him and Al-Baitil Atiq (the Ka’bah).”⁶⁶
Ad-Darimi mentions a hadith about the recommendation to recite Sūrat Hud on Friday.
And it was narrated from Makhul, a noble tabi’iy, that it is recommended to recite Sūrat Aali Imran on Fridays.
It is recommended to recite many verses of Al-Kursiy
It is recommended to recite the verses of Al-Kursiy in all places and recite them every night when going to bed and recite Al-Mu’awwidzatain after every prayer.
It was narrated from Uqbah bin Amir, who said:
“The Messenger of Allah told me to recite Al-Mu’awwidzatain after every prayer.”⁶⁷ Hadith narrated by Abu Dawud, Tirmidhi and Nasa’iy. Tirmidzi said: Hadith hasan sahih.
It is recommended to recite the verses of Al-Kursiy, Qul huwallahu ahad and Al-Mu’awwidzatain and the end of Sūrat al-Baqarah when going to sleep. This is a noteworthy practice.
Sahih hadeeths have been narrated about this practice from Abu Mas’ud al-Badri that the Prophet said:
“Whoever recites the last two verses of Sūrat al-Baqarah during the night, they will suffice him.”⁶⁸
Some scholars said: This means that they will cover him from the night prayer.
Other scholars said: It means that it protects him from being disturbed during the night.
It was narrated from ‘Aa’ishah that the Prophet recited Qul huwallahu ahad and Al-Mu’awwidzatain every night.”
It was narrated by Ibn Abi Dawud with his isnad from ‘Ali, who said: “I have never seen a sensible person who converted to Islam sleep before reciting the verse of Al-Kursiy.”
Narrated Ibn Abi Dawud from ‘Ali, who said: “I have never seen a reasonable person sleep at night before reciting the last three verses of Sūrat al-Baqarah.” The isnaad is saheeh according to the conditions of Bukhari and Muslim.
It was narrated from Uqbah bin Amir, who said: The Messenger of Allah said to me:
“Do not pass a night unless you recite in it Qul huwallahu Ahad and Al-Mu’awwidzatain. So there did not come a night to me, but I recited them. “⁶⁹
It was narrated from Ibrahim An-Nakha’iy, who said: They recommended reciting these surahs every night three times: Qul huwallahu Ahad and Al-Mu’awwidzatain. The isnaad is saheeh according to the conditions of Muslim.
Also narrated from Ibrahim: They taught people when they went to sleep to recite Al-Mu’awwidzatain.
It was narrated from Aisha:
“The Prophet did not sleep until he recited Sūrat Az-Zumar and the Children of Israel. ” This hadith was narrated by Tirmidhi and he said: it is hasan.
When you wake up every night, it is recommended to recite the end of Sūrat al-Imran, from the words of Allah, may He be exalted, inna fi kholqis samawati to the end.
It has been narrated in Sahihain:
“That the Messenger of Allah recited a few verses from the end of Sūrat al-Imran when he woke up.”
(See al-Bukhari: al-Fudhaail al-Quran, chapter 34, and Muslim: al-Fudhaail al-Quran, chapter 1).
Surah to be recited to the sick
It is recommended to recite Al-Fatihah to the sick based on the words of the Prophet, in the hadith about Al-Fatihah: “How do you know that Al-Fatihah is ruqyah?”⁷⁰
It is recommended to recite Qul Huwallahu Ahad, Qul A’udzu bi rabbil falaq and Qul A’udzu bi rabbin naas to the sick person by blowing on both palms.
This has been narrated in the Saheehain from the actions of the Messenger of Allah, as explained in the section on blowing at the end of the previous chapter.
Talhah ibn Mutharrif reported: It was reported: Verily, when the sick person has the Qur’an recited near him, he feels light.
One day I went to Khaitsamah who was sick. I said: “I see that you are well today.”
He said: “The Qur’an has been recited near me.”
It was narrated by al-Khatib Abu Bakr al-Baghdadi (may Allah have mercy on him) with his isnad that when Ar-Ramadi felt sick, he would say: Call the hadith experts.
When they were present, he said: Recite the hadith to me.
This is about the hadith, as well as the Qur’an.
About what is recited near the dead
The scholars of our companions and others said: It is recommended to recite Sūrat Yaa Siin near the dead person based on the hadeeth of Ma’qil ibn Yasar that the Prophet said:
“Recite Sūrat Yaasiin for your dead.”
Hadeeth narrated by Abu Dawud and Nasa’iy in Amalul yaumi wal lailati, and Ibn Majah with a dlo’if isnad.
Narrated Mujalid from Ash-Shay’bi, who said: When the Ansār are present near the dead, they recite Sūrat al-Baqarah, but Mujalid’s isnaad is dlo’if. Wallahu a’lam.
CHAPTER NINTH: WRITING THE QUR’AN AND HONORING THE MUSHAF
It should be noted that the Qur’ān was written at the time of the Prophet as it is in the Mushafs today. However, it was not collected in a Mus-haf, but was memorized in people’s hearts. Some Companions memorized the whole of it and some Companions memorized parts of it.
When Abu Bakr Ash-Shiddiq became Caliph and many of the memorizers of the Qur’an were killed, he feared that they would all die and there would be disputes over the Qur’an after they were gone. So Abu Bakr consulted with the Companions (may Allah be pleased with them) to collect them in a Mus-haf and they agreed.
Then Abu Bakr ordered to write it in a mushaf and keep it in the house of Hafshah Ummul mu’minin (may Allah be pleased with her).⁷²
When Islam had spread during the reign of Uthman, he feared that there would be a dispute that would lead to the omission of a verse from the Qur’ān or an addition to it. So Uthman copied the collection of the Qur’ān that was with Hafshah and agreed upon by the Companions into Mushafs and sent them to various countries and ordered the elimination of any writings that contradicted them. This action was approved by ‘Ali b. Abi Talib and the other Companions. May Allah be pleased with them.
The Prophet did not collect them in one Mushaf because he feared additions and deletions of some writings. This concern continued until the death of the Prophet.
When Abu Bakr and his other Companions felt secure that this fear and the benefit of the matter required its collection, the Companions (peace be upon them) did so.
The scholars disagree about the number of Mushafs that Uthman sent. Al-Imam Abu Amru Ad-Daani said: Most scholars say that ‘Uthman wrote four manuscripts. He sent a manuscript to Basra, a manuscript to Kufa and a manuscript to Sham, while he kept the other one. Abu Hatim As-Sijistani said: Uthman wrote seven Mushafs. He sent a copy to Makkah, a copy to Sham, a copy to Yemen, a copy to Bahrain, a copy to Basrah, a copy to Kufa and a copy he kept in Madinah.
This is the summary relating to the collection of the first Mushaf. There are many hadiths in the Sahih.
As for the word Al-Mushaf, some read Mushaf, some read Mishaf and some read Mashaf. The most common is the recitation of Mushaf and Mishaf. The recitation of Mashaf was mentioned by Abu Ja’far An-Nahhas and others.
The scholars are unanimously agreed on the recommendation to write down the Mushaf and to make its writing clear and precise.
The scholars said: It is advisable to put dots and shorthand on the Mus-haf so as to guard against mistakes and changes in it.
With regard to Ash-Shafi’i and An-Nakha’iy’s dislike of dots, they disliked them at that time because they were afraid that they would be altered. That time has passed, so there is no prohibition.
This is not prohibited, even if it is something new, because it is one of the good things, so it is not prohibited, such as composing knowledge, building schools and boarding schools and so on. Wallahu a’lam.
It is not permissible to write the Qur’an on something that is impure, and it is makrooh to write it on a wall, according to our madhhab, which is the madhhab of Atha’, as we have stated.
We have stated that if it is written on food, there is nothing wrong with eating it. If it is written on a piece of wood, then it is makrooh to burn it.
The obligation to preserve the Mushaf and honor it
The Muslims are unanimously agreed that it is obligatory to preserve the Mushaf and respect it. Our companions and others were of the view that if a Muslim throws it into the dirt – may Allah protect him – then the thrower becomes a disbeliever.
They said: It is haraam to use it as a pillow. In fact, making a book of knowledge into a pillow is haraam.
It is mustahabb to stand up to greet the Mushaf when it is handed to one, because standing up to greet prominent people such as scholars and righteous people is mustahabb. So the Mushaf is preferable.
I have mentioned the evidence for the recommendation to stand in the section where I have collected it.
We narrated in Musnad Ad-Darimi with a valid isnad from Ibn Abi Mulaikah that Ikrimah ibn Abu Jahal placed the Mushaf on his face and said: “The Book of my Lord, the Book of my Lord.”
It is haraam to go with the Mus-haf to an enemy country if there is a fear that it will fall into their hands, according to a well-known hadith in Sahihain:
“That the Messenger of Allah forbade going with the Qur’an to an enemy country. “⁷³
It is haraam to sell the Mushaf to a Dhimmi. If he sells it, then there are two Ash-Shafi’i opinions concerning that: The more correct view is that the sale is not valid, while the second view is that the sale is valid.
In that case it is commanded to remove ownership from him.
It is forbidden for the insane and young children who are not yet able to discern to touch the Mushaf so as not to violate their honor.
This prohibition must be enforced by their guardians and those who see them carrying it.
him carrying it.
The prohibition of touching and carrying the Qur’an by one who is in a state of impurity
It is haraam for the one who is in wudoo’ to touch the Mushaf and carry it, whether he carries it with his hand or otherwise, whether he touches its writing or its edges or its skin. It is also haraam to touch the receptacle, the cover and the box in which the Mushaf is located. This is the chosen mazha.
Some say: These three types are not haraam, and this opinion is weak.
If the Qur’an is written on a board, it comes under the same ruling as the Mushaf, whether it is written a little or a lot. Even if only some verses are written for study, it is haraam to touch the board.
If a person who is in ritual impurity or janaabah, or a woman who is menstruating, opens the pages of the Mushaf with a piece of wood or the like, there are two opinions among our companions as to whether that is permissible.
The more correct view is that it is permissible. This is the view of the scholars of Iraq, our companions, because it is not touching or carrying.
The second view is that it is haraam, because he is carrying the paper and the paper is like the whole thing.
If he rolls up the sleeve of his shirt over his hand and turns the paper over, then it is haraam without any dispute.
One of our companions was wrong to say that there are two opinions concerning that. The correct one is certain that it is haraam, because the turning of the paper is done by the hand, not the sleeve.
If a person who is junub or impure writes on the Mushaf, and he has the paper with him or touches it while writing, then it is haraam.
If he does not have it with him and does not touch it, then there are three opinions concerning that.
The correct opinion is that it is permissible, the second opinion is that it is forbidden, and the third opinion is that it is permissible for the one with minor impurity and forbidden for the one who is junub.
If a person with impurity or janaabah or a menstruating woman touches or carries a book of fiqh or any other book of knowledge that contains verses of the Qur’an or a shirt embroidered with verses of the Qur’an or a dirham or dinar engraved with verses of the Qur’an or carries goods on which there is a Mushaf or touches a wall or a cake or bread engraved with verses of the Qur’an, then the correct view is that it is permissible to do all of this, because it is not a Mushaf. There is one opinion that says it is haraam.
The eminent Qadhi Abul Hasan Al-Mawardi said in his book Al-Haawi: “It is permissible to touch a garment inscribed with the Qur’an and it is not permissible to wear it, without any disagreement, because the purpose of wearing it is to take inspiration from the Qur’an.
This view, which he mentioned or said, is weak, and no one is of that opinion, to my knowledge. Rather Ash-Sheikh Muhammad al-Juwaini and others emphasized the permissibility of wearing them. This is the correct view. Wallahu a’lam.
With regard to the book of commentaries on the Qur’an, if it contains more of the Qur’an than others, it is haraam to touch it and carry it.
If the others are more numerous, as is generally the case, then there are three opinions. The most correct view is that it is not haraam. The second opinion is that it is haraam. The third opinion is that if the Qur’ān is written in clear letters because it is bold or in red letters or something else, then it is haraam. If the writing is not clear, then it is not haraam,
I say: And it is haraam to touch it if they are the same. Our friend the author of At-Tatimmah said: If we say that it is not haraam, then it is makrooh.
With regard to the books of the hadith of the Messenger of Allah, if there are no verses from the Qur’an in them, it is not haraam to touch them. It is better not to touch them unless one is in a state of purity (wudhu).
If there are verses from the Qur’an in them, it is not haraam according to the madhhab, but it is makrooh.
There is one view that it is haraam, which is found in the books of fiqh.
With regard to verses that have been interrupted by recitation (such as) and other than that, it is not haraam to touch them or carry them. Our companions said: This is also the case with the Torah and the Gospel.
Article: If there is unforgiven dirt on any part of the body of a person who is purifying himself, it is haraam for him to touch the Mushaf with that dirt without any dispute, and it is not haraam for him to touch anything else, according to the sound and well-established madhhab adopted by most of our Companions and other scholars.
Our Companion Abul Qasim Ash-Shaimari said: It is haraam.
Our companions questioned him about that.
Al-Qadhi Abu Thayyib said: What he said is rejected by scholarly consensus.
Then according to the popular opinion: Some of our companions said it is makrooh. The preferred view is that it is not makrooh.
Article: If a person cannot find water and performs tayammum at a time when it is permissible for him to perform tayammum, then he may touch the Mushaf, whether he is performing tayammum for prayer or for any other purpose for which tayammum is permissible.
But if he cannot find water or earth, then he may pray according to his situation and it is not permissible for him to touch the Mushaf, because he is in wudoo’. We allow him to pray out of necessity.
If he has the Mushaf with him and he cannot find anyone to whom he can entrust it, and he cannot perform ablution, it is permissible for him to carry it with him out of necessity. Al-Qadhi Abu Thayyib said: He does not have to do tayammum.
If he fears that the Mushaf may burn or drown or fall into the hands of a disbeliever, then he may take it in case of emergency, even if he is in wudoo’.
Article: Are teachers and guardians obliged to force a discerning child (mumayyiz) to purify himself by carrying the Mushaf or the board that he reads?
There are two well-known opinions concerning that. The more correct view is that it is not obligatory because it is burdensome.
Article: It is permissible to sell the Mushaf and buy it, and it is not makrooh to buy it. With regard to whether it is makrooh to sell them, there are two opinions among our companions. The more correct of the two, which was mentioned by Ash-Shafi’i, is that it is makrooh.
Those who are of the view that it is not makrooh to sell or buy it include: Hasan al-Bashri, Ikrimah, Al-Hakam ibn Utaibah, and this was narrated from Ibn ‘Abbas.
A number of scholars disliked its sale and purchase. Ibn al-Mundzir narrated it from Alqamah, Ibn Sirin, An-Nakha’iy, Shuraih, Masruq and Abdullah bin Zaid.
It was narrated from ‘Umar and Abi Musa al-Ash’ari that it is strictly forbidden to sell it. A number of scholars allowed its purchase and disliked its sale. This opinion was narrated by Ibn al-Mundzir from Ibn Abbas, Said bin Jubayr, Ahmad bin Hambal and Ishaq bin Rahawaih. Wallahu a’lam.
CHAPTER TENTH: EXPLANATION OF THE NAMES IN THIS BOOK
- Abu Musa al-Ash’ari Abdullah ibn Qais who was attributed to Ash’ari, the grandfather of the tribe.
- Utrujjah, the name of a famous plant. Al-Jauhari said: Abu Zaid said: It is also called Tarunjah in Bukhari’s Sahih in the book of Al-Ath’imah (food). In this hadith it is mentioned: like Utrujjah.
- Abu Umamah Al-Bahili, his name was Shuday bin Ajlan, attributed to Bahila, a famous tribe.
- At-Tirmidzi, attributed to Tirmidzi. Abu Sa’ad As-Sam’ani said: It is an ancient city at the end of the Balakh region called: Jailun. Regarding the nisbat, it can be read Turmudzi and Tirmidhi. This is what As-Sam’ani said.
- Abu Said Al-Khudri, his name was Sa’d bin Malik who was attributed to the Banu Khudrah.
- Abu Dawud As-Sijistani, his name is Sulaiman ibn Al-Ash’ats.
- An-Nasa’iy: He is Abu Abdurrahman Ahmad ibn Shu’aib.
- Abu Mas’ud Al-Badri: His name was Uqbah ibn Amru. The majority of scholars say that he stayed at Badr and did not participate in the battle. Az-Zuhri and Bukhari and others said: He participated in the battle of Badr with the Messenger of Allah.
- Ad-Darimi: He was Abu Muhammad Abdullah bin Abdurrahman who was attributed to Daarim, the grandfather of a tribe.
- Al-Bazzar, the compiler of the hadith book Al-Musnad.
- Abu Hurairah: His name was Abdurrahman bin Shakr according to the most authentic narrations about 30 names. He was chewed up with Hurairah (the little cat) that he used to have. He was the first person to use it.
- Abu Hanifah, An-Nu’man b. Tsabit b. Zauthi
- Abu Abdillah Muhammad ibn Idris ibn Abbas bin Uthman bin Shafi’i bin Saaib bin Ubaid bin Abdul Yazid bin Yazid bin Hisham ibn Muthtalib bin Abdu Manaf bin Qushay.
- At-Tustari, attributed to the famous city of Tustar.
- Al-Imam Al-Muhasibi. As-Sam’ani said: He was so named because he liked to analyze himself. He was a man of both external and internal knowledge.
- Ibn Majah is Abu Abdillah Muhammad bin Yazid.
- Abu Darda’, his name was Uwaimir. Some say his name is Amir.
- Ayyub As-Sakhtiyani. Abu Umar bin Abdul Barr said: Ayyub was a tanner in Basrah. Hence he was called As-Sakhtiyani.
- Abu Sulaiman Al-Khaththabi is attributed to his grandfather named Al-Khaththab. Abu Sulaiman was with Muhammad bin Ibrahim Ibnul Khaththab. Some say his name was Ahmad.
- Az-Zuhri is Abu Bakr Muhammad bin Muslim bin Ubaidillah bin Abdullah bin Shihab bin Abdullah ibnul Harith bin Zuhrah bin Kilab bin Murrah bin Ka’ab Al-Bashri.
- Ash-Shah’bi, his name is Amir bin Sharahil.
- Tamim Ad-Daariy, attributed to Daarin a place on the coast. Some say: Tamim Ad-Daariy, nisbat to Diir where he used to pray. Some say other than that. I have explained the dispute in the beginning of the Sahih Muslim.
- Al-Ghazali. He is Muhammad bin Muhammad bin Muhammad bin Ahmad. According to the narration, Al-Ghazali denied the title Al-Ghazali (with the tashdid in the letter “zayi”) and he said: My name Al-Ghazali (without the tashdid) is attributed to a village in the region of Thus called Ghazalah.
- Abul Ahwash, his name is Auf bin Malik Al-Jusyami which is attributed to Jusyam, the grandfather of a tribe.
- An-Nakhaiy, attributed to the grandfather of a tribe.
- Abu Usaid, whose name was Malik b. Rabi’ah
- Ahmad bin Abil Hawari, and some say: Ahmad bin Abil Hawara. It was our teacher Abul Baqa’ Khalid An-Nabalusi (may Allah have mercy on him) who narrated it and perhaps chose it. He was the most learned man of his time in this field and was perfect in his research. Abul Hawari’s name was Abdullah ibn Maimun ibn Abbas ibn Harith.
- Abul Jauza”s name was Aus bin Abdullah. Some say Aus bin Khalid.
- Abu Dharr, his name was Jundub. Some say Burair.
- Umu Salamah, her name was Hindun. Some say Ramlah.
- Al-Auza’iy, his name was Abdurrahman ibn Umar, the imam of the Levant in his time, named after a place in Baabul Faraadiis of Damascus called Al-Auza’. Some say it is attributed to a tribe and some say it is other than that.
- Al-A’masy, Sulaiman ibn Mahram.
- Abul Aaliyah, his name is Rufa’i.
- Abu Lubabah, a companion of the Prophet and his name was Bashir. Some say Rifa’ah bin Abdul Mundzir.
- Abdullah bin Ahmad Al-Baghawi, named after Bagha, a city between Herat and Meru.
- Abu Qulabah, his name is Abdullah bin Zaid.
I have explained all this in Tahdzibul asma’ wal lughaat. This is a brief explanation of the complexities in this book, and I have left out the rest because it is clear. As for what I mentioned of the obvious, I meant to explain it for those who do not associate with the scholars. I hope that it will benefit him. Inshallah.
RASMUL MUSHAF (THE WRITTEN FORM OF THE QUR’AN)
What is meant by rasmul mushaf (the form in which the Qur’an is written) is the form of writing approved by ‘Uthmaan in writing the words of the Qur’an and its letters.
The basis of the writing is that it must match and match the speech without additions and deficiencies, without substitutions and changes.
But the Ottoman Mushaf has neglected this principle. So there are many letters in it that are shaped in the way they are pronounced. This was done for noble purposes that are apparent and will become apparent to you in the future.
The scholars have devoted a great deal of attention to talking about the rasmu (written form) of the Qur’ān and discussing the sentences that are written in contrast to the kias lafadh.
Some of them have written on the subject specifically. Among
Among them was Imam Abu Amr ad-Daani, who wrote about it in his book al-Muqni, and Grandmaster Abu Abbas al-Marrakisyi, who wrote a book entitled Unwaanud dalil fi rusuumi khaththi at-tanzil, and Grandmaster Ash-Sheikh Muhammad ibn Ahmad, known as Al-Mutawalli, who wrote a nadhom (verse) entitled Al-Mu’lu’ al-mandhum fi dhikri jumlatin minal marsuum.
Then came Al-Allamah Al-Marhum Ash-Syeikh Muhammad Khalaf Al-Husani, an expert Sheikh of Qur’anic recitation in Egypt, who wrote a commentary on that nadhom and footnoted the commentary in a book called “Mursyidul hairaan ilaa ma’rifati maa yajibu ittiba’uhu fi rasmil Qur’an” (Guiding people confused as to what must be followed regarding the form of Qur’anic writing).
THE RULES OF MUSHAF WRITING FORM
The Ottoman Mushaf has rules regarding its writing and rasam (form of writing). The scholars limited it to six rules: hadzaf, addition, hamzah, badal, separation and connection.
If there are two readings of it, then it should be read according to one of them. I will explain some of them briefly so that you can see the difference between these rules and the terminology that prevails in our time:
The rule of Hadzaf (omitting letters)
In short, the alif is omitted from Yaa’ an-nidaa’ such as yaa ayyuhannaasu and Haa’ tanbih such as haaantum from the word naa when followed by a dhamir such as anjainaakum and from lafdzul jalalah and from the word ilaahu and from the words arrohmaaanu and subhaana and after Laam such as the word kholaaifa and between two Laams in the word alkalaalah and from every Mutsanna such as rojulaani. And from the plural of tashih for mudzakar or muannats such as sammaauuna, almu’minaatu, and from every plural according to the wazan mafaaila and the like such as almasaajid, and annashooro, from every number of tsalatsu, from al-basmalah from the beginning of the fiil amr form of the word saala and other than that (except those exempted from all this).
Yaa’ is omitted from every isim manqush that is munawwan marfu’ and majrur, such as: ghaira baaghin walaa ‘aadin. And from these words athiiuuni, wa’buduuni, faarsiluuni, irhabuuni, khaafuuni, ittaquuni (except those that are excluded).
The waawu is omitted: when it is with another waawu in a word such as: laayastawuuna, fa,wuu ilal kahfi.
Laam is omitted: when it is included in the same Laam letter such as: al-lailu, wal-ladziina (except those that are excluded from it).
There are other omissions that do not fall under this rule, such as omitting the alif from the word maaliki, and omitting the Yaa’ from ibraahimu, and omitting the Waawu from these four fiils: wayad’ul insaanu, wahamhullahul baathila, and yauma yad’u daai, and sanad’uzzabaaniyata.
Additional rules: To summarize, an Alif is added after the Waawu at the end of every isim that is pluralized or pronounced majmuk, such as: ulul albaab, banuu israaiila, mulaaquu robbihim. And after a hamzah formed by a Waawu such as: tallahi tafta’u, because it is formed thus and in the words: wa tadhunnuuna billaahi adh-dhunuuna and waatho’na ar-rasuula, and faadhulluuna as-sabiila.
Yaa’ is added in these words: biayyikumu, min tilqaai, biaidin from the words of Allah Ta’ala: wassamaa a banainaahaa biaidiin. Wawuu is added to words like: uuluu, uulaika, uulaai, and uulaati.
Hamzah writing rules:
To summarize, when a hamzah is saakinah (marked with a sukun), it is written with the letter of the preceding harakat. As for the hamzah that has a harakat, if it is the beginning of a word and is connected to an additional letter, it is also written with Alif absolutely, whether it is marked fathah or marked kasroh, such as: fabiayyi, saunzilu, saashrifu. When the hamzah is in the middle of a word, it is written with the letter of the same character as it, such as suila, saala. When the hamzah is at the end of a word, it is written with the letter of the preceding letter’s character, such as: saashrifu, saba’ (except for those exempted from that).
If the preceding letter has a sukun sign, then the hamzah is omitted from the letter and written alone, such as: milal ardhi, yukhrijul khobah, except for those that are excluded from it, and there are many of them.
Badal rule:
To summarize, alif is written as Waawulit tafkhim, except for those that are excluded, and Yaa’ is written when it changes from Yaa’.
Similarly, Alif is written Yaa’ except in Surah Yusuf because it is written Alif.
Nuun is written Alif in the case of Nuun taukid which is light in the word idzan. Haa’ ta’nits is written Taa’ which is open in Surahs Al-Baqarah, Al-Imran, Al-Maidah, Ibrahim, An-Nahl, Luqman, Al-Faathir, Ath-Thur and the word la’natullah and the word ma’shiyah in Surah Al-Mujadilah.
Rules of conjunction and separation
To summarize, the word an with the fathah mark on the hamzah is joined to the word laa when it comes after it. This is excluded in ten places, among them: an-laa taquulu and allaa t’buduu illallah.
The word min is joined to the word maa when it comes after it and is excluded in Sūrat An-Nisa and Sūrat Ar-Rum, and in Sūrat al-Munafiqun.
The word min is joined to the word man absolutely and the word ‘an is joined to the word maa, except in the words of Allah: ‘an maa nuhuu ‘anhu.
The word in is joined to the word maa absolutely without exception.
The word kullu is joined to the word maa that comes after it, except for the words: kulla maa ruddu ilal fitnati and min kullimaa saal tumuuhu.
The words mimma and rubbama and kannama and the like are also connected.
The rule of writing words that contain two readings:
To summarize, when a word is read with two readings, it is written in the form of one of them, such as the following words that are written without Alif in the Mushaf, namely: maalikiyaumiddiini, yukhaadiuunallaaha, and the like.
They are all read by setting the Alif and omitting it. Similarly, these words are written with Taa’ maftuhah (open), namely in surah Al-Ankabut and in surah Fushshilat and in surah Saba’.
That is because these words are plurals that are read in plural and ifrad. Other than this, there are many others, and what we have mentioned is sufficient to give examples and explain.
FEATURES OF THE UTSMANI RASAM (SCRIPT FORM)
This form of writing has several features and benefits:
The first benefit: It shows different readings of one word according to ability. This is because the rules of writing indicate that if a word contains the possibility of two or more readings, then it is written in the form that contains these two or more readings. If a single letter does not contain this, because the shape of the letter is different according to the different readings, then it is written according to the letter that is different from its origin. That is to determine whether it is permissible to read with it or with the letter from which it comes.
If there is only one reading of the word with its original letter, then it is written with that form.
An example of a word that is written in one form and read with several readings is the words of Allah, may He be exalted: in hadzaani lasakhiraani. This sentence is written this way in the Ottoman Mushaf without a harakat, without a period, without a syllable, without tashdid and takhfif on the two Nuun.
The rasam (form of writing) as you can see is suitable according to them to be recited with four kinds of recitation, all of which are reported with valid sanads.
First: The reading of Nafi’ and his followers. They read Nuun with a tashdid on the in and lighten it with an Alif.
Second: Ibn Kathir’s own reading. He lightened the reading of Nuun on the in and read Nuun with the tashdid on the hadhaan.
Third: Hafsh’s reading which lightens the Nuun in in and the hadhaan with Alif.
Fourth: Abi Amru’s recitation with the tashdid of inn and with Yaa’ and lightening the Nuun in the hadhaan.
So contemplate this best and most careful method for the various recitations, so that you may know that the pious early scholars were more far-sighted and more correct in their ways than we are in establishing the rules for the Rasam (form of writing) of the Mushaf.
The second benefit: Producing different meanings in an almost obvious way. This is like cutting the word am in the words: am man yakuunu ‘alaihim wakiilaa and connecting it in the words: am man yamsyi sawiyyan ‘ala shiraathin mustaqiim, because it is written this way amman by inserting the first Miim in the second Miim, while the writing is one Miim which is read with a tashdid.
So the first am is cut off in writing to show that it is a cut off am which means bal, and the second am is connected to show that it is not like that.
The third benefit: Showing the hidden and soft meaning, such as the addition of Yaa’ to the writing of the word aidin in the words of Allah: wassamaa a banainaahaa biaidin because it is written like that.
It is intended to indicate the exaltation of the power of Allah, who founded the heavens with it, and that power cannot be equaled by any power, according to the well-known rule, which is: An addition to the form of a word indicates an addition to its meaning.
What is similar to this is the writing of these four fi’ils with the Waawu omitted, namely: yauma yad’ud ‘da’i, wa yamhullahul baathila, waidauu zabaaniyata, sanad’uddaa’i, because they are written in the Mushaf without a period and without a syllable in all of them.
The scholars said: The secret in the omission of Waawu from wayad’ul insaan is to show that this supplication is easy for man. He can do it as soon as he does a good deed.
In fact, assigning evil to him from his side is closer to him than good.
And the secret in removing the Waawu from wayamhullahul baathila hints at its quick disappearance and weakness.
The secret in removing the Waawu from yauma yadudaai is indicative of the swiftness of prayer and the fulfillment of the prayers of those who pray.
And the secret in removing it from sanadu azzabaaniyata is indicative of the swiftness of action and the obedience of the Zabaniyah and the power of punishment.
These secrets were collected by al-Marrakisyi: “The secret in removing it from these four fi’ils is the swiftness of the action and its ease for the doer and the great acceptance by those affected by it in the form.”
The fourth benefit: It shows the origin of the harakat, such as writing dhommah with Waawu in Allah’s word: sauriikum daaral faasiqiin because it is written like that without the harakat.
It also shows the origin of letters such as assholaatu and azzakaatu, because they are written like that without the harakat, so that it will be understood that the Alif in both of them has changed from the Waawu (without the period and the syllable as in the past).
The fifth benefit: Indicating some fluent languages, such as writing Haa’ ta’nits (muannats) with an open Taa’ to indicate the language of Thayyi’.
Examples of this have already been mentioned. This is also the case with the words: yauma ya’ti laa takallamu nafsun illa biidznihi, which is written with the Yaa’ omitted, thus: ya’ti to indicate the language of Hudzail.
Sixth benefit: Encouraging people to learn the Qur’an from trustworthy teachers and not to rely on this Uthmani rasam (written form) which does not correspond to the correct speech in the sentence. This benefit contains two features.
First: Ascertaining the words of the Qur’ān and the way they are delivered, as well as their proper tartil and tajweed, because it is not possible to know that for sure from the Mushaf, regardless of the rules of the rasam and the terminology.
Sometimes the printing press makes mistakes and sometimes the reader does not know the rulings of tajweed, such as Qalqalah, Idhhar, Ikhfa’, Idgham, Ar-Raum, Isymaam and the like in addition to the pronunciation.
Because of this, the scholars decided that it is not permissible to rely solely on the Mushaf, but to be sure in pronunciation and recitation by learning from a trustworthy memorizer.
Whenever you are in doubt, tell me: By your Lord: Can the Mushaf alone with any rasam lead the reader to correct speech with the opening letters of the noble suras?
And included in this chapter are Ar-Raum and Isymaam in the words of Allah maa laka laa ta’mannaa alaa yuusufa.
The second feature: The chain of transmission to the Messenger of Allah. This is a specialty of the Muslim Ummah that distinguishes it from other nations.
Ibn Hazm said: The narration by a trustworthy person from a trustworthy person up to the Prophet is reserved by Allah for the Muslims without any other religions.
As for the mursal and mu’dhal methods, they are found in many Jewish books.
But they could not be as close to Moses as we are to Muhammad. They stopped at a time that was more than thirty years between them and Moses. They only reached Sham’un and the like.
Then Ibn Hazm said: As for the Christians, they did not derive anything from this narration except the prohibition of divorce. With regard to transmission by a way in which there are liars or unknown people, this is found in the transmission of the Jews and Christians.
As for the words of the Companions and Taabi’een, it is not possible for the Jews to reach the Companions of a prophet or Taabi’een, and it is not possible for the Christians to reach a higher generation than Sham’un and Paul.
IS THE FORM OF WRITING OF THE MUSHAF TAUQIFI?
The scholars have three opinions about the form of writing the Mushaf:
The first opinion: It is tauqifi (prescribed) and it is not permissible to violate it. This is the view of the majority of scholars. They argue that the Prophet had scribes who wrote down the revelation. They had actually written the Qur’ān in this rasm and the Prophet had confirmed them in their writing.
The time of the Prophet passed and the Qur’ān in this form of writing remained unchanged and unchanged. It is even reported that the Prophet made regulations for the scribes of revelation regarding the form of the Qur’ān and its writing. Among them were his words to Mu’awiyah, one of the scribes of the revelation: “Prepare the inkwell and ink, sharpen the tip of the pen, raise the letter Baa’, stretch the letter Siin, do not ugly the letter Miim, make the writing of Allah smooth, lengthen Ar-Rahmaan, make the writing of Ar-Rahiim smooth, place your pen over your left ear, so that you remember easily.”
Then Abu Bakr came and wrote the Qur’an in this form on sheets, and Uthman followed him during his reign. So he ordered the sheets to be copied in the Mushaf in accordance with this writing and the companions of the Prophet approved of Abu Bakr’s action – may Allah be pleased with them all.
The matter reached the tabi’een and tabi’it tabi’een, and none of them disagreed with this form of writing, and it is not reported that any of them thought of replacing it with another form of writing that emerged in the age of the development of writing and bookkeeping and the advancement of knowledge.
In fact, the Ottoman form of writing is still respected and followed in the writing of the Mushaf, its independence is not touched and its honor is not violated.
The summary of this evidence is that the Ottoman form of writing has several features, each of which makes it worthy of respect and must be followed.
These are the decree of the Prophet (peace and blessings of Allaah be upon him) and his command to write it down, the consensus of the Companions (over 12,000 of them), and the consensus of the ummah (the people) after him during the time of the tabi’een and the Imams of Mujtahideen.
You know that it is obligatory to follow the Messenger in what he commands or approves of, as Allah, may He be exalted, says (interpretation of the meaning):
“Say: If you (truly) love Allah, follow me, and Allah will love you and forgive your sins.” Ali Imran: 31.
Following the guidance of the Companions is obligatory, especially the khulafa’ ar-rashidin, according to the hadith of Al-Irbadh bin Sariyah in which the Prophet said:
“For indeed whoever lives among you will see many differences. So follow my sunnah and the sunnah of the khulafa’ur rashidin (righteous caliphs) after me. Hold firmly to the sunnah.”
There is no doubt that the consensus of the ummah at any time must be followed, especially the first time. Allah Ta’ala says:
“And whoever opposes the Messenger after the truth has become clear to him, and follows a way other than that of the believers, We will leave him free to his own misguidance, and We will admit him to Jahannam, and Jahannam is the worst of places.”
Among the scholars who narrated the consensus of the people on what ‘Uthman wrote was the author of al-Muqni’, because he narrated with his isnad up to Mush’ab ibn Sa’ad. He said: “I found the people when ‘Uthman distributed the Mushafs. They admired the act and no one criticized it.
Similarly, it was narrated by the author of the commentary on Al-Aqiilah from Anas ibn Malik that ‘Uthmān sent the Mus-haf to every soldier of the Muslim army and ordered them to burn any Mus-haf that differed from the Mus-haf that he sent to them, and it is not known that anyone disagreed with him about the type of writing of these Ottoman Mus-haf.
The fact that there is consensus on these terms in the text of the Mus-haf is proof that it is not permissible to deviate from them by relying on anything else. May Allah have mercy on Imam Al-Kharraz when he said:
And afterward the Imam wrote it
in a Mushaf so that the people may follow it
and there was no confusion afterwards
and what he did was right
the story of their differences is well known
like the story of the difficult battle of Yamamah
Therefore, we should follow the
the form of writing that he established in the Mushaf
and we should follow his actions and his determination
in making that writing a guideline
for whoever wants to write it
The opinions of the scholars regarding the obligation to write in the Uthmani form of writing
As-Sakhawi narrated that Malik was asked: Tell me about the man who was told to write the Mushaf, do you think it is permissible for him to write in the Hija’ that people do nowadays?
Malik replied: I do not agree with that, but he should write in the first form of writing.
As-Sakhawi said: The view expressed by Maalik is correct, because it preserves the first state so that it can be known by other generations. There is no doubt that this is more appropriate than anything else, because differences may lead to people not knowing the first situation in the first generation.
Abu Amr ad-Daaniy said: There is nothing contrary to Malik among the scholars of the ummah regarding that.
Abu Amru Ad-Daaniy also said: Malik was asked about letters in the Qur’an such as Waawu with Alif, do you think it is permissible to change from the Mushaf if it is found in it like that?
Malik replied: No.
Abu Amr said: He meant the Alif and Waawu that are added in writing, but not pronounced, such as: ulu.
Al-Imam Ahmad ibn Hambal said: It is haraam to differ from the writing of the Ottoman Mushaf with regard to the Waawu and Alif or Yaa’ or anything else.
It says in the margin of Al-Manhaj on the fiqh of the Shafi’i school of thought as follows: “The word is written with Waawu and Alif as it is written in the Ottoman form of writing and is not written in the Qur’an with Yaa’ or Alif, because the rasam (form of writing) is the sunnah that is followed.”
It says in al-Muhith al-Burhani about the Hanafi school of fiqh as follows: “It is proper that the Mushaf should not be written in anything other than the Uthmani Rasam.”
Al-Allamah Nidhamuddin An-Naisaburi said: “A number of Imams said that what is obligatory upon the readers and scholars and scribes is to follow this Rasam.
It is obligatory upon the readers and scholars and scribes to follow this rasam in writing the Mushaf, because it is the rasam (form of writing) of Zayd ibn Tsabit. He was the one whom the Messenger of Allah trusted and the author of his revelation.”
Al-Baihaqi said in Shu’abul iman: “Whoever writes the Mushaf should keep the Hijaa’ with which they wrote the Mushaf and not contradict them about it and not change anything of what they wrote, because they are more knowledgeable, more righteous in heart and tongue and more honest. So we should not consider ourselves able to correct them.”
This first opinion can be refuted by the fact that the evidence they cite does not indicate that it is forbidden to write the Qur’ān on anything other than this rasam, because there is no warning of sin and its punishment, and there is no prohibition of what is forbidden and its punishment. Most of the evidence points to the permissibility of writing with the Ottoman Rasam and its high status and accuracy. It is a place of agreement and consent.
The second opinion: The Rasam (form of writing) of the Mushaf is termi, not tauqifi. Based on that, it is permissible to differ from it. Among the scholars who leaned towards this opinion was Ibn Khaldun in his Muqaddimah and the one who vigorously defended it was Al-Qadhi Abu Bakr in Al-Intishar. He said:
“As for writing, Allah has not enjoined anything upon the ummah concerning it, because Allah did not enjoin upon the writers of the Qur’an and the scribes of the Mus-haf any particular form of writing other than that which He enjoined upon them and left out anything else, because this obligation cannot be known except by hearing and determining.
There is nothing in the texts of the Qur’an or their meanings to suggest that the Qur’ān and its syllables should not be written except in a certain form and within a certain limit that should not be exceeded. There is also nothing in the texts of the Sunnah to indicate that this is the case, and there is no consensus among the people that this is the case. Similarly, the shar’i conjectures do not indicate that.
Rather, the Sunnah indicates that it is permissible to write it in any form, because the Prophet (peace and blessings of Allaah be upon him) ordered writing it down and did not prescribe a particular form for them, nor did he forbid anyone from writing it down. Hence the writing of the various Mushafs varies.
Some of them wrote the words according to their pronunciation, and some added and subtracted, because they knew that this was a term and the people were aware of this.
For this reason it is permissible to write in the Kufic letters and the first letter, and to make the Laam in the Kaaf form, and to bend the Alif, and to write in other forms.
It is also permissible to write the Mushaf in the old script and Hijaa’, and it is permissible to write in the new script and Hijaa’, and it is permissible to write in between them.
If the writings of the Mushaf and many of its letters are different and contradictory in form, and the people have permitted that and allowed each of them to write according to his custom and the form that is easier, more popular and preferable without considering it a sin and not blaming one another, then it is clear that no specific limit has been imposed on the people in that regard, as was imposed on them in reciting and calling to prayer.
That is because these writings are only signs and forms of writing that serve as signs, contracts and symbols. So any form of writing that indicates words and tells how they are to be recited must be validated and justified for the writer who uses it in any form.
In short, anyone who claims that it is obligatory for people to write a certain form of writing must provide a proof for his claim, and how can he do that?”
This school is refuted:
Firstly: The evidence that the majority of scholars have cited in support of their view, which has been mentioned before you, some of it from the Sunnah and some of it from the consensus of the Companions, the Taabi’een and their followers.
Secondly: His claim that there is no text in the Sunnah to indicate that it is obligatory is refuted by the Prophet’s vindication of the writers of revelation who wrote in this form. Among them was Zaid bin Tsabit who wrote the Mus-haf for Abu Bakr and wrote the Mus-haf for ‘Uthman and the previous hadith in which the Apostle said to Mu’awiyah: “Prepare the inkwell and ink, sharpen the nib and so on.”
Indeed this is proof that the Prophet prescribed the form of writing for them.
Third: That Al-Qadhi Abu Bakr said: “That is why the writing of the Mushafs is different” and so on cannot be accepted after this happened and the prevalence and knowledge of the people about the Rasam tauqifi, i.e. Rasam ‘Uthman based on what they established there.
We add to this what al-Allamah Ibn al-Mubarak mentioned in quoting from his teacher Al-‘Arif billah, Abdul Aziz Ad-Dabbagh, who said in al-Ibriz as follows:
The Rasam of the Qur’an is one of the secrets of Allah that is witnessed and of high perfection.
Ibnul Mubarak said: So I said to him: Is the writing of Waawu instead of Alif in words like ash-shalaatu and az-zakaatu and al-hayaatu and misykaatu and the addition of Wawuu in sauriikum and waulaaika and ulaai and ulaati, and like Yaa’ in words like: hudayaahum, malaaihi, biayyiikum, and biaidin all this from the Prophet or from the Companions?
Ash-Sheikh Abdul Aziz replied: “They all come from the Prophet. He is the one who ordered the writers from the Companions to write it in this form. So they neither subtracted from nor added to what they heard from the Prophet.
Then I said: Verily some scholars are lenient in the matter of the rasam. They say: Verily it is a term of the Companions. They follow what the Quraysh wrote in the days of ignorance. That form of writing came from the Companions, because Quraysh learned to write from the people of Hirah. The people of Hirah pronounced words with Waawu. So they wrote according to their speech.
As for Quraysh, they pronounced it with Alif and wrote ar-ribaa with Waawu.
writing ar-ribaa with Waawu is following the speech of other groups and imitating them.
Al-Qadhi Abu Bakr al-Baqilani said: Whoever claims that it is obligatory for everyone to follow a certain form of writing must provide proof for his claim, because there is nothing in the Book, Sunnah or consensus that indicates that?
Ash-Sheikh Abdul Aziz replied: “The Companions and others did not have any ideas about writing the
Qur’an, not even a hair’s breadth. In fact, it is a decree of the Prophet and it was he who told them to write it in the form in which it is known with the addition of the Alif and the lack of it because there are secrets that cannot be known to the intellect. It is a secret that Allah has reserved for His noble book without the other heavenly books.
Just as the composition of the Qur’ān is a miracle, so is its rasam (form of writing) a miracle.
How can the intellect know the secret of the extra Alif in miah without miata and the secret of the extra Yaa in biaidin wa biayyiikum?
Or how can it know the secret of Alif’s addition to saawan in surah Al-Hajj and its lack of sa’aw in surah Saba’?
And knowing the secret of its addition to ‘atawwan wherever it is and its lack of ‘ataw in surah Al-Furqan?
And knowing the secret of its addition to amanawu and its omission from faau, tabawwau, jaau, baau in surah Al-Baqarah?
And knowing the secret of its addition to ya’fuwal ladziina and its omission from ya’fuu ‘anhum in Sūrat An-Nisa’?
Furthermore, how can the intellect understand the reason for the omission of some letters from similar words without others, such as the omission of Alif from quraanan in suras Yusuf and Az-Zukhruf and its establishment in other places?
And the assignment of Alif after Waawu samaawaati in Sūrat Fushshilat and its omission from other Sūrahs, and the assignment of Alif to al-mii’aat absolutely and its omission from its place in Sūrat Al-Anfal and the assignment of Alif to the word siraajan wherever it is and its omission from the place of Al-Furqan.
How can the intellect understand the opening of some of the letters of Taa’ and their binding to others?
All of this is due to divine secrets and prophetic purposes. Man does not know them because they are inner secrets that cannot be understood, except by Rabbinic guidance.
They are like the disjointed words and letters found at the beginning of the suras.
They contain great secrets and many meanings. Most people do not know these secrets or understand any of the divine meanings they contain. This is also the case with the written form of the Qur’ān letter by letter.
As for those who say: The Companions have agreed on this Rasam, this is clearly wrong. This is because the Qur’ān was written at the time of the Prophet and in his presence. At that time, what the Companions agreed upon was either the same form or something else.
If it was in the same form, then it cannot be the agreement of the Companions, because the Prophet’s precedence contradicts it and must be followed.
If it is other than that, how can the Prophet write in a form like the qiyasi form for example, while the Companions differed and wrote in another form?
Then it is not valid for two reasons. First: The assumption that the Companions transgressed and that is impossible. Secondly: The entire Ummah, the Companions and others, are unanimously agreed that it is not permissible to add a letter to the Qur’an or subtract a letter from it, and what is between the two covers is the Word of Allah, may He be glorified and exalted. So if the Prophet added Alif to ar-rahmaan and al-‘aalamiina, for example, and did not add Alif to miiatan and waliaudhou, and did not add Yaa’ to: biaidin and the like, and the Companions contradicted him about it and violated it, then they would have acted in the Qur’an by adding and subtracting and doing something that is not permissible for anyone to do in what they agreed upon, and that is impossible for them.
That would cast doubt on all that is written in the Mushaf, because if we allow letters to be added or subtracted from what the Prophet knew and what he had, and that is not revelation and does not come from Allah and we do not know it for sure, then we would doubt everything.
If it is permissible for one Companion to add a letter to his writing that is not a letter, then surely it is permissible for another Companion to subtract a letter from the revelation, because there is no difference between the two, and then the whole knot of Islam would be unraveled.
Then Ibn al-Mubarak said: I say: If the rasam is tauqifi with the revelation to the Prophet and it is like the recitations of the Qur’an, why is it not transmitted mutawatir so that doubts are removed and hearts become calm like the recitations of the Qur’an.
Indeed, there is not a single letter but has been
narrated mutawatir so that there is no dispute or confusion.
or confusion.
As for the Rasam, it was narrated in ahadith, as is known from the books that have been written about it, whereas something that is narrated in ahadith creates doubt among the narrators in many cases. So how can the ummah remove something from the revelation?
Ash-Shaykh replied: “The ummah does not remove anything from the revelation. The Qur’an, by praising Allah, has been preserved in its words and its narration. Those who are wise and have witnessed and seen it memorize its words and meanings and do not omit anything from it.
They understood it by witnessing and seeing more than mutawatir, while others memorized the words that reached them mutawatir, and their differences regarding the letters of the Rasam did not interfere with it and did not cause the ummah to lose it, just as the ignorance of the common people about the content of the Qur’an and their not memorizing its words did not damage it.
The third opinion: The author of At-Tibyan and the author of Al-Burhan who preceded him leaned towards the view of Al-Izz ibn Abdus Salam that it is permissible and even obligatory to write the current Mushaf for the common people based on the terms that are known and spread among them, and it is not permissible to write it for them with the first Ottoman Rasam so as not to cause alterations by ignorant people. But it is obligatory at the same time to preserve the Ottoman rasam as one of the precious legacies inherited from our righteous salaf. So it should not be neglected in favor of the ignorance of the ignorant, but should remain in the hands of the wise who are always on the earth.
Here is what At-Tibyan said about this issue. He said:
As for writing the Mushaf based on the Hijaa’ letters that people have adopted, that has been practiced by the people of the eastern region because it is far from being ambiguous and avoided by the people of the Maghrib based on the words of Imam Malik.
He was asked: Is it permissible to write the Mushaf with the Hijaa’ letters that people have made up?
He replied: No, except following the first writing.
He said in Al-Burhan: I say: This was done in the early days. At that time knowledge was alive and fresh. As for now, there is a fear of confusion. Because of this, Ash-Sheikh Izzuddin bin Abdus Salam said: “It is not permissible to write the current Mushaf according to the first Rasam in the terms of the Imams so as not to cause changes by ignorant people.
But this should not be applied absolutely, lest it lead to the disappearance of knowledge. That which has been perfected by the ancients should not be abandoned in favor of the ignorance of the ignorant.” “And the earth will not be empty of those who establish a proof for Allah.”
I say: This opinion intends to maintain the prudence of preserving the Qur’ān from two sides: That is, the side of writing it down in each period with a familiar rasam in order to keep people away from confusion and confusion in the Qur’ān, and the side of leaving the first rasam as it was narrated (from the Prophet) and recited by the wise and those who do not fear confusion. There is no doubt that caution is a noble religious requirement, especially for the protection of At-Tanzil (the Qur’ān).
(Manahil Al-Irfaan fi ulumil Qur’an: pages 369-386).
There is a dispute over the necessity of using the Ottoman Rasam at this time.
They say: Verily, many students do not memorize the Qur’an and are not able to recite it from the Mushaf because they do not know the Ottoman Rasam. Hence, why should we be bound by a miniature taste and not write the Mushaf nowadays in a familiar script for the convenience of the youth and everyone else?
Answer:
First: The scholars have several opinions concerning the permissibility of that. In fact, one of them – Al-Izz ibn ‘Abdus Salam – made it obligatory to write the Mushaf for the common people in terms of the hadith written by them for fear of confusion, just as it was obligatory to write it in the Ottoman Rasam in order to preserve this precious heirloom. The opinions of the scholars have been explained before this and are not far from you.
Secondly: The Uthmani rasam contains many of the features and benefits that we have mentioned previously.
Thirdly: The majority view is based on numerous proofs that it is obligatory to use this rasam among them, and these proofs have also been mentioned.
Fourthly: The terms khat and writing in our time are subject to change and alteration. So we should strive to preserve the sanctity of the Qur’ān by protecting it from changes and alterations in its rasam.
Fifth: That subjecting the Mushaf to new khat terms may cause a fitnah (uproar) similar to the fitnah that occurred at the time of ‘Uthman and prompted him to unify the Qur’ān. It may be that some people say to others or one nation says to another when there is a difference in their rules regarding the Rasam Mushaf: My Rasam is better than yours or my Rasam is better than yours or my Rasam is right and yours is wrong.
This sometimes led to some of them accusing others of sinning or some of them fighting others.
The rule established by the scholars says: Rejecting harm takes precedence over bringing about benefit.
Sixth: That the Ottoman Rasam resembles a common Rasam that unites the Ummah in the writing of its Lord’s Book in all times and cities, such as the Arabic language.
It is the common language that unites the people in reading the book of their Lord in all times and cities.
We should not be careless about this matter which could bring together something scattered and unite the ummah in one understanding, no difference between the past and present or the future.
Seventh: It is also possible to make recitation easy for everyone by frequently transmitting the Qur’an accurately and carefully and transmitting the science of tajweed in madrasas among students.
Finally – as Al-Azhar magazine says – we can remind at the bottom of each page of the Mushaf about the words in it that differ from the familiar rasam and the usual terms, especially that the rasam of the Ottoman Mushaf does not contradict our rules in khat and imla’, except slightly and in words that can be counted.
Moreover, the differences between the two rasams do not plunge the sober reader into confusion when contemplating and examining them in general.
After passing through generations and centuries, the ummah did not object to using the Ottoman rasam, because what is relied upon first and before everything is the acceptance of the memorization of the experts and with that acceptance goes the complexity of the rasam, whatever it may be.
And after testimony there is no need for explanation. (Manahil Al-Irfaan fi Ulumil Qur’an: 397-399)