Ramadan 1445 - On Adab of Qur'an

17th Ramadan 1445


PRAYER IN THE MIDDLE OF RECITATION

If one reads a verse describing the Mercy of Allāh, one should beseech Allāh táālā to bestow His favour. If one comes across a verse about punishment, one should seek Allāh’s refuge, such

Allāhumma innī as’aluka’l áāfiyah اللهم إني أسألك العافية
O Allāh! I ask you to grant me safety

Allāhumma as’aluka’l áāfiyata min kulli makrūh اللهم أسألك العافية من كل مكروه
O Allāh! I implore you to protect me from every trouble.

Similarly, when one reads a verse about the Transcendence of Allāh [tanzīh] one says: subhānahu wa táālā or tabaraka wa táālā [Glory be to Allah].

Shāfiýīs permit saying subĥānAllāh or aúūdhu-billah as a duáā during prayer or outside of it; but in the Ĥanafī madh’hab, inside şalāt [namāz] it is not permissible to utter any word as a response to an event which is not a part of the prayer. Saying aúūdhu-billah or sub’ĥānAllāh as a response to a Quranic verse, will nullify the şalāt.

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RESPECTING THE QUR’ĀN

Every Muslim knows that respecting the Qur’ān is obligatory. While external forms of respect are commonly observed, many people are unaware of actions that are discourteous and are deemed contrary to respect:

1. Laughing and speaking in the middle of recitation – unless it is necessary – is disregarding the etiquette of reading the Qur’ān

Ĥadīth #46: Ábdullāh ibn Úmar rađiyAllāhu ánhū, when he started reciting the Qur’ān... he would not speak until he finished his recitation. [Bukhārī #4527].

2. Keeping one’s hands busy with something while reciting the Qur’ān; because, it is against etiquette to do something when in a state as if he is conversing with Allāh táālā.

3.Being distracted and to look hither and thither during recitation is undesirable; especially, looking at something forbidden by the sharīáh, is all the more opprobrious. Even though it is uncommon for men to be attracted towards boys, scholars have recommended that one should avoid looking at handsome young boys without need, even if it is without lust and even if one feels safe from temptation. [Similarly, looking at females – or scrolling through social media posts that have clips or pictures of women]. Allāh táālā has said: Tell believers to lower their gaze.. The strictness with boys, is because some boys are far more comely than women – and it is easier to fall into sin with a boy, unlike with women where segregation hinders easy access, according to Imām Nawawī. Unfortunately, in our times, segregration is seen as antiquated and even oppressive; so women sit alongside men, even in Qur’ān classes and mosques, and pretend all is well. We seek Allāh’s refuge.

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16th Ramadan 1445


WEEPING UPON LISTENING TO THE QUR’ĀN
It is praiseworthy to weep when one hears the Qur’ān as weeping is an attribute of gnostics and among the traits of righteous slaves of Allāh.


They fall down upon their faces and they weep; their fear and this increases their humility.

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Ĥadīth #43: Narrated by Saád ibn Abī Waqqāş rađiyAllāhu ánhū [Bazzār #1235].
RasūlAllāh şallAllāhu álayhi wa sallam said: Recite the Qur’ān and weep; if you cannot, then try to weep.

Sayyidunā Úmar ibn al-Khaţţāb rađiyAllāhu ánhū recited Sūrah Yūsuf in the morning prayer and wept so much that tears flowed until his collarbone. In another narration, he was praying Íshā. It is said that he wept so much that he could be heard weeping from the ranks behind him.

Abū Rajā’a says that he saw Ibn Ábbās rađiyAllāhu ánhumā had two faint lines below his eyes like worn out shoelaces due to tears. Imām Ghazālī has said: It is praiseworthy to weep during recitation, or hearing it and the manner in which it can be achieved is to recall about the threats of punishment, the prospect of immense terror, and the promise of torment in the Hereafter and ponder upon it. One should then compare one’s own actions, shortcomings and sins – and this will bring sadness to the heart and tears will overflow. If one is not able to do it, then one should weep on one’s inability for he is afflicted with a great malady [of hardness of heart].

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RECITING THE QUR’ĀN METICULOUSLY (TARTĪL)

It is necessary to recite the Qur’ān slowly and properly as Allāh táālā has said: Recite the Qur’ān slowly and steadily. Tartīl: to recite by articulating the letters properly and without hurrying.

Ĥadīth #44: Narrated by Umm Salamah rađiyAllāhu ánhā [Abū Dāwūd #1466, Tirmidhī #2923, Nasā’īy #3/214].
RasūlAllāh şallAllāhu álayhi wa sallam would recite the Qur’ān meticulously, [as if he was pronouncing it] letter by letter.

Ĥadīth #45: Narrated by Ábdullāh ibn Mughaffal rađiyAllāhu ánhū [Bukhārī #4281; Muslim #794].
On the Day of Victory of Makkah, I saw RasūlAllāh şallAllāhu álayhi wa sallam seated on his she-camel and he was reciting Sūrah al-Fat’ĥ; and he was reciting it slowly with iteration.

Sayyidunā Ibn Ábbās rađiyAllāhu ánhū has said: I prefer reading one single sūrah meticulously [tartīl] than the entire Qur’ān without rigour. Imām Mujahid was asked about two men: the first recited Al-Baqarah and Aāl Ímrān and the second recited only Al-Baqarah; however the rukuu, sujud and the time taken to complete the prayer was the same. Mujahid said: The one who recited ONLY Baqarah is superior [for he recited it slowly and with care].

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15th Ramadan 1445


REPEATING CERTAIN VERSES IN CONTEMPLATION

Ĥadīth #41: Narrated by Abū Dharr rađiyAllāhu ánhū [Nasā’īy #1084; Ibn Mājah #1350].
RasūlAllāh şallAllāhu álayhi wa sallam once stood in prayer and kept repeating a verse until dawn. The verse that he repeated was:



If you punish them, then indeed they are your slaves
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The above ĥadīth is an example of the compassion of the Prophet şallAllāhu álayhi wa sallam for his followers. The above portion is from a set of verses in which Sayyidunā Ýīsā álayhi’s salām will answer Allāh táālā when asked about his followers [i.e. the Christians]. The three verses of the Qur’ān which describe the situation are verses 116-118 of Sūrah al-Mā’idah :

And when Allāh táālā will ask: O Ýīsā, son of Mary. Did you tell people “Take me and my mother as two gods other than Allāh?” He [Sayyidunā Ýīsā álayhi’s salām] will say: Glory be to you! It does not behoove me to say that which I have no right [to say]. If I had said so, You would certainly know of it. You know what I know, and I do not know what You Know. Indeed you are the Absolute Knower of the unseen. I told them not, except what You commanded me [to say]: that worship Allāh, who is my Lord and your Lord. I was a witness over them so long as I remained among them; and when you took me away, You were Watching them – and You are a Witness over everything. If you punish them, then indeed they are Your slaves; and if you forgive them, then indeed You are the Mighty, the Wise.

The highlighted portion, which RasūlAllāh şallAllāhu álayhi wa sallam recited repeatedly, is of immense consequence from the viewpoint of our Master şallAllāhu álayhi wa sallam. The awareness of the Absolute Power of Allāh and that He can punish anyone He wants to – and the knowledge of the sorry plight of his ummah: weak, heedless, sinners. The Prophet şallAllāhu álayhi wa sallam was worried about us and feared for us; he kept repeating the verses, thinking about us. The ‘tadabbur’ of our Master şallAllāhu álayhi wa sallam is at a different level altogether: He is fervently desirous of your salvation [ĥarīşun álaykum] as the Qur’ān declares.

In a longer version of the ĥadīth, Sayyidunā Abū Dharr says: In the morning, I asked him: “O Messenger of Allāh! You kept repeating the same verse until dawn, and you bowed down and prostrated [reciting the verse].” He şallAllāhu álayhi wa sallam replied: “I beseeched my Lord Almighty – Glory to Him and Exalted is He – to grant me [the ability to] intercede for my followers. And Allāh táālā gave me [the privilege] of intercession [shafāáh] and Allāh willing, it will avail anyone who does not commit polytheism”. [Musnad Aĥmad 5/149 vide Tafsīr Ibn Kathir].

In another narration via Sayyidunā Ábdullāh ibn Ámr ibn al-Áāş: [after reciting this aayah] he raised his hands and said: “O Allāh! My followers [ummah]” and he wept. Allāh táālā said: “O Jibrīl, go to Muĥammad and tell him: “Indeed We will make you pleased about [the fate of] your followers; We will not make you sad [about them].” Imām Aĥmad Riđā Khān says: khudā chāhtā hai raza e muĥammad. // Allāh wishes that Muĥammad is pleased. صلى الله عليه وسلم.

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Ĥadīth #42: Narrated by Tamīm al-Dārī rađiyAllāhu ánhū [Musnad Ibn Jaád #94; Ibn al-Mubārak in Zuhd #94].
RasūlAllāh şallAllāhu álayhi wa sallam kept repeating the following verse all night, until morning:


Do those who commit evil expect that We will make them akin to those who believe and do good deeds?

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Ábbād ibn Ĥamzah said: I came to Asmā’a [bint Abū Bakr Şiddīq] rađiyAllāhu ánhumā and she was reciting the verse: And Allāh bestowed His Favour upon us and saved us from Hellfire [Samūm=Hell]. I sat near her and she kept repeating it over and beseeching Allāh for a long time. I went out to the market and after completing my work, I returned and she was still repeating the same verse and beseeching Allāh [doing duáā.].

Ábbād ibn Ĥamzah ibn Ábdullāh ibn Zubayr is the grandson of Sayyidah Asmā’a, daughter of Sayyidunā Abū Bakr, wife of Sayyidunā Zubayr, mother of Sayyidunā Ábdullāh ibn Zubayr, sister of Sayyidah Áayishah – rađiyAllāhu ánhum ajmaýīn. The above verse from Sūrah al-Ţūr, describes believers meeting each other in Paradise and being thankful for the favour of Allāh and that they attained salvation. This is also told about Sayyidah Áayishah rađiyAllāhu ánhā.

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Sayyidunā Ibn Masúūd rađiyAllāhu ánhū would often repeat the verse:


O my Lord Almighty, increase me in knowledge


Saýīd ibn Jubayr rađiyAllāhu ánhū would recite various verses repeatedly:


Fear that day, in which you will be returned towards Allah


Soon they shall know; when there will be shackles in their necks and dragged by chains


The above verses describe punishment in the Hereafter – a believer should think and reflect how painful the torment will be for disbelievers and deniers on Judgement Day and thereby prepare, by being good Muslims, obeying commands of Allāh and refraining from the forbidden. Disbelievers mock us in this world, but on that day, they will be bound in chains, shackles put around their necks and they will be dragged by fearsome angels, who will drive them to Hell. We seek Allāh’s refuge.

 

14th Ramadan 1445


PERMISSIBILITY OF RECITING THE QUR’ĀN WHILE LYING DOWN

Ĥadīth #40: Narrated by Sayyidah Áayishah rađiyAllāhu ánhā [Bukhārī #297; Muslim 301 ].
RasūlAllāh şallAllāhu álayhi wa sallam would rest his head in my lap and recite the Qur’ān. And I was in my [menstrual] period at that time.

In another narration: He would recite the Qur’ān, his [blessed] head resting on my lap.

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Sayyidunā Abū Mūsā al-Ashárī rađiyAllāhu ánhū has said: “Indeed I recite the Qur’ān in my prayer and also when I am on my bed”.
Sayyidah Áayishah rađiyAllāhu ánhā has said: “Indeed I recite my ĥizb [portion of the Qur’ān] whilst lying down on my bed”.

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SEEKING REFUGE FROM THE DEVIL BEFORE STARTING RECITATION
Istiáādhah means to seek the refuge of Allāh from the accursed Devil and the phrase is:

أعوذ بالله من الشيطان الرجيم
I seek Allāh’s refuge from the accursed Devil.

It is desirable and praiseworthy to recite the above prayer seeking refuge of Allāh before starting the recitation – both outside and in ritual prayer [şalāt]. In our madh’hab [Ĥanafī] it is mustaĥab to say the istiáādhah in the first rakáh; Imām Nawawī writes that Shāfiýī scholars permit saying it before fātiĥah in every rakáh.

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RECITING THE BASMALAH

Basmalah: The prayer: In the name of Allāh, the Most Merciful, the Beneficent.



It is necessary to recite the basmalah before starting the recitation of every chapter [sūrah], except Al-Barā’ah, the ninth chapter. [It is also known as Sūrah al-Qitāl]. This clause is valid only when a person has been reciting the Qur’ān – such as the sūrah prior to it [Sūrah al-Anfāl] and after ending the sūrah continues reading this sūrah without reciting basmalah in between.

If one has not recited anything prior and is just starting to recite, and incidentally, he is to start from this sūrah, he should not omit the basmalah. Also, if he starts recitation from somewhere in the middle of this sūrah, he must not omit the basmalah.

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REFLECTING ON THE MEANING OF THE QUR’ĀN

It is necessary to reflect on the meanings of the Qur’ānic verses during recitation. The Qur’ān exhorts its reader to think, reflect and ponder:

Do they not reflect upon the Qur’ān? [Sūrah al-Nisā’a, 4:82]

The Book which We sent down to you; blessed it is – so that [people] may reflect upon its verses and for the wise to heed admonition. [Sūrah Şād, 38:29]

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Those who do not understand the language, may think ‘reflection’ does not apply to them; but they can get assistance by referring to quality translations. For example, in the Urdu language, Imām Aĥmad Riđā Khān’s translation is amazing; while being incredibly close to the original Arabic text – an almost word-for-word translation – it also captures the idiom, the context of the verse and the associated rulings. Even those who can understand Arabic may not be able to understand the style and usage of Qur’ānic language, or grasp the true meaning unless they refer to commentaries and explanations by master exegetes of Ahlu’s Sunnah.

It is forbidden to do arbitrary explanations – based on literal reading – or fanciful interpretation, as mentioned in the ĥadīth: “One who interprets the Qur’ān by his own whim should prepare for his seat in Hellfire” and in another version “One who explains the Qur’ān, upon his own opinion, has made a mistake, even if his explanation is correct by chance.”

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There are numerous anecdotes about our elders and their contemplation upon the Qur’ān. Some of them would spend the entire night repeating one verse and pondering about it until the wee hours of the morning. Some of them would shriek and fall down upon reflection – and some have even lost their lives. Bahz ibn Ĥakīm reports that Zurārah ibn Awfā rađiyAllāhu ánhū, a prominent tābiýī was leading the morning prayer and reciting the Qur’ān; he fell down and died, when he reached the following verse:



So when the Trumpet is blown; then, that day will be extremely hard [and dreadful] Mudath’thir 74:8-9

Bahz affirms this by saying: “I was among those who carried his bier”.

Aĥmad ibn Abi’l Ĥawāriy rađiyAllāhu ánhū shrieked and fell down unconscious when the Qur’ān was recited in front of him.

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Ibrāhīm al-Khawwāş rađiyAllāhu ánhū has said: “Medicine for the heart is in five things: Recitation of the Qur’ān along with contemplation; empty stomachs [i.e. fasting often], praying in the night, beseeching Allāh earnestly in the early hours of the morning and sitting in the company of the righteous”.

 

13th Ramadan 1445


PLACES WHERE RECITING THE QUR’ĀN IS PERMITTED

It is highly desirable [mustaĥab] to recite sitting in a clean place; it is therefore a number of scholars preferred recitation in the masjid because, it is both clean and an honoured place.

One should make the intention of iýtikāf when entering the masjid – whether he intends to sit there for a short period or long.

It is disliked to recite the Qur’ān in a public bath [where there is no toilet].

Imām Shábī said: It is disliked to recite the Qur’ān in three places: in public baths, in toilets and while grinding the millstone [i.e. while doing chores and not paying attention].

Reciting the Qur’ān on the road is permissible, if one is not distracted during recitation.

RasulAllah şallAllāhu álayhi wa sallam disapproved of a person reciting while feeling sleepy:

Ĥadīth #39: Narrated by Sayyidah Áayishah rađiyAllāhu ánhā [Bukhārī #212; Muslim #786].

If one feels sleepy in the [voluntary night] prayer, then let him lie down until he is rid of sleep; for indeed, a drowsy man may curse himself, while he wanted to ask for forgiveness.

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Abū Dardā’a rađiyAllāhu ánhū would recite [while walking] on the street. Úmar ibn Ábdu’l Ázīz rađiyAllāhu ánhū permitted recitation on the road. However, Imām Mālik rađiyAllāhu ánhū disliked recitation while walking or standing on the street.

Similarly, in our times, one should avoid recitation in places where there is blaring music, such as malls – or places where there is disturbance and one cannot focus on recitation. However, if one is in waiting rooms, or places where people go about their business silently, it is allowed. In the past úlamā disliked recitation also for the fear of showing off; this aspect is largely absent in our times, and if indeed one fears that one may succumb to showing off, it is better to not read. The ĥadīth: “Actions are according to intentions...” is the guiding principle in all cases.

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FACING THE QIBLAH DURING RECITATION

It is praiseworthy [mustaĥab] to recite the Qur’ān while seated facing the qiblah [the direction of the Kábah]. He should sit in a solemn and tranquil manner. He should sit as if he sits in front of a teacher. However, if he recites standing or lying down or upon his bed or in some other position, this is also permitted, though he merits a lesser reward. Allāh táālā has said:



They who remember Allāh, standing and sitting and [lying] on their sides; they refelect in the creation of the heavens and the earth. O our Lord! You have not created this in vain. Glory be to You, save us from Hellfire.

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12th Ramadan 1445
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USING A BRUSH (MISWAK) TO CLEAN THE MOUTH

It is highly desirable to brush one’s teeth, preferably with a miswāk, before beginning the recitation. A twig from the Arak tree (Salvadora Persica) is preferred [as its frayed fibers serve as fine bristles]. Using a toothpaste or any such material or instrument permitted by sharīáh is also desirable – as the objective is to have fresh breath prior to recitation. While using a toothbrush with synthetic bristles is also acceptable, using a miswāk will merit a greater reward. It is portable and hence can be always available. If one does not have brush or a siwāk, one can use the forefinger to brush the teeth and clean the mouth.

Muslims have been using this natural toothbrush for more than 1400 years, but have been ignored by those who talk of dental hygiene as a modern or western concept. The Prophet şallAllāhu álayhi wa sallam placed a great emphasis on personal hygiene and made it a part of worship; in a ĥadīth, he is reported to have said: “Cleanliness is half of faith.” Cleanliness is a part of a Muslim’s routine – irrespective of whether they are rich or poor. Washing oneself after going to the toilet, brushing teeth at least 5 times a day [or at least washing the mouth with water], doing the minor ablution five times a day and bathing at least once a week; keeping one’s clothes clean, trimming nails and moustaches, removing pubic hair and underarm hair, etc. are all necessary Islamic manners. In fact, the first chapter in Islamic law is an explanation about impurity [najāsah] and rulings on purity and purification [ţahārah].

In summary, it is disliked to read the Qur’ān before rinsing the mouth if one has bits or traces of food or drink in the mouth; and it is severely disliked after eating pungent vegetables such as raw garlic or onion or if there is a lingering smell of tobacco.

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RECITING THE QUR’ĀN IN A STATE OF RITUAL IMPURITY

It is praiseworthy [mustaĥab] to recite the Qur’ān in a state of ritual purity. However, by the consensus of Muslims, it is permissible to recite it from memory, if one is in the state of minor impurity [i.e. required to do minor ablution or wuđū]. If one is not able to use water, one can do the dry ablution [tayammum] to recite the Qur’ān.

Istiĥāđah means abnormal vaginal bleeding; a woman in this situation [mustaĥāđah] can recite the Qur’ān without wuđū during the period in which she is considered clean.

Concerning a person requiring the major ablution [junub] or a menstruating woman [or in lochia]: It is forbidden [ĥarām] for them to recite the Qur’ān EVEN from memory, whether one verse, or less. However, they are allowed to think or reflect about the verse, or look at the written verses or the Qur’ān and read it without articulation.

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A person in major impurity [junub] and the menstruating woman are allowed to recite other forms of dhikr – such as tas’bīĥ, tahlīl [lā ilāha illa’Allāh], takbīr, şalawāt upon RasūlAllāh şallAllāhu álayhi wa sallam.


There is no restriction on reciting prayers from the Qur’ān as litanies, when one utters them with the intention of a prayer – and not as recitation, such as:

When one mounts an animal, or embarks on a plane or ship or any vehicle:


Glory be to him who made this [vehicle] subject to our control; and we could not have controlled it otherwise

Upon hearing the news of a Muslim’s death:

Indeed, we belong to Allāh and indeed towards Him is [our] return

When starting any task:

Allāh’s name to begin with, who is the Most Merciful, the Beneficent

Or any other prayer such as:

O our Lord, give us prosperity in this world and goodness in the Hereafter, and save us from Hell.

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It is forbidden to touch the Qur’ān in the state of impurity – whether minor or major. However, one is allowed to hold it to avoid its being disrespected. If it is necessary to handle the Qur’ān, when one is ritually impure, one can use a clean cloth (not part of the covering) to hold it.


Do not touch it [the Quran], unless in the state of ritual purity

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DRY ABLUTION (TAYAMMUM) FOR RECITING THE QUR’ĀN
If a junub or a menstruating woman cannot use water [either due to non-availability or in duress when one cannot bath, for whatever reason: ‘ability to use water’ is the general rule], they are allowed to do the dry ablution – and it suffices for both major and minor ablution. After a dry ablution, the person is allowed to pray [i.e. ritual prayer] and recite the Qur’ān.

If one regains the ability to use water – such as finds water, while it was unavailable earlier – the dry ablution becomes void. It now becomes necessary to use water and do the ablutions before prayer or recite the Qur’ān.

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11th Ramadan 1445


RECITATION AND PRAYER IN THE NIGHT

Ĥadīth #31: Narrated by Sahl ibn Saád rađiyAllāhu ánhū [Al-Mújam al-Awsaţ #4290]
The honour of a believer is in his standing up [in prayer] in the night.

A believer is bestowed honour – and is deservingly higher than other believers – due to his waking up in the night and offering voluntary prayer, and recitation of the Qur’ān.

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Imām Nawawī says: The voluntary prayer in the night and recitation in it is superior because it is a time when the heart is focused and there is little distraction and no disturbance due to chores. There is also less scope for show and other such maladies. And a number of important events in Islām have occurred in the night – like the miraculous night journey of the Prophet şallAllāhu álayhi wa sallam.

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Ĥadīth #32: Narrated by Jābir ibn Ábdullāh rađiyAllāhu ánhū [Muslim #757, Ibn Ĥibbān #2561, Aĥmad 3/313].
There is a period in the night, in which the prayers of the entire night are accepted.

The merit [and reward] of standing up for prayer in the night and recitation is gained irrespective of the recitation being little and more; but obviously, the more is more meritorious and a bigger reward he/she deserves, as we have seen in the ĥadīth:

Ĥadīth #33: Narrated by Ábdullāh ibn Ámr rađiyAllāhu ánhumā [Abū Dāwūd #1398; Ibn Ĥibbān 2572].

One who prays reciting ten verses [from the Qur’ān] will not be written amongst the heedless; he who prays reciting 100 verses will be written among the pious; he who prays reciting 1000 verses will be among the ones given a huge treasure [muqantarīn]

Ibn Ábbās rađiyAllāhu ánhumā has said: Praying two rakáh in the night, is as if one has stayed up the entire night in prayer and prostration.

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ON RETENTION OF THE QUR’ĀN

Ĥadīth #34: Narrated by Abū Mūsā al-Ashárī rađiyAllāhu ánhū [Bukhārī #5033; Muslim #791].

Recite the Qur’ān regularly. By Him, in whose Power rests Muĥammad’s life, it is more susceptible to breakout than a tied camel [after it is unbound].

The knowledge and ability to recite the Qur’ān is more to prone break free [and get lost] than when a camel seeking freedom is untied – as soon as it is unbound, it dashes away and will be difficult to recover it. The ability to recite the Qur’ān will bolt faster – if you do not retain it by regularly reading it, repeating it and listening to it. ‘Practice maketh a man perfect’ is a self-evident adage. If we do not keep reading and practicing, we lose our skills. This is one of the reason professional certifications require annual learning credits – to ensure that professionals remain competent in their respective fields.

 

10th Ramadan 1445 AH


ONE COMPLETE RECITATION OF THE BOOK (KHATM)

Reciting the Qur’ān completely from the beginning to the end is known as a khatm.

It is necessary for Muslims to recite the Qur’ān completely at least once in a lifetime. However, one should strive to do as many khatms as possible. The practice of our elders varies in this regard. Abū Dāwūd has reported the following from early Muslims:

Those who did one khatm in a day and night: Úthmān ibn Áffān, Tamīm al-Dārī, Saýīd ibn Jubayr, Mujahid, Shāfiýī among others – rađiyAllāhu ánhum. Those who did three khatms in a day and night: Sulaym ibn Ítr, who was the judge of Egypt in the reign of Muáāwiyah rađiyAllāhu ánhū. Shaykh Abū Álī ibn al-Kātib is reported to have done 8 khatms in 24 hours: 4 khatms in the day and 4 in the night.

Yet, it was common among early Muslims to do one khatm in two months; some would do a khatm every month; some did a khatm every ten nights; some did a khatm in eight nights; many of them are known to complete one Qur’ān in seven nights; some did in six nights; some in five; some in four as well. It is reported by Abū Dāwūd that Mujāhid would do a khatm in Ramađān between Maghrib and Íshā. Those who would recite the entire Qur’ān in two rakáh [circuits of prayer] are too many to list down; Úthmān ibn Áffān, Tamīm al-Dārī and Saýīd ibn Jubayr, recited the entire Qur’ān in two rakáh praying inside the Kábah [Nawawī]. The fourth imām known to do a khatm in one circuit of prayer is Imām Abū Ĥanīfah rađiyAllāhu ánhū [Dhahabī]. In Ramađān, he would do a khatm once in the day, once in the night and once in tarāwīĥ; i.e. a total of 61 khatms in Ramađān. [Fat’ĥ al-Qādir, 1/487].

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The number of khatm one can do depends on personal circumstances and capabilities. Those who read the tafsīr of the Qur’ān to understand its meaning may take longer to do a khatm; similarly, those who are engaged in teaching, writing and other activities to spread knowledge may not be able to do khatm frequently. However, one should fix an appropriate frequency in accordance with their daily routines. The examples mentioned above are only for illustration, and are exceptions, not the norm. As we see from different narrations about Sayyidunā Úthmān rađiyAllāhu ánhū – he would sometimes do three khatms in 24 hours, sometimes a khatm in only two circuits of prayer – but also one khatm in seven days. Scholars have said that it is disliked for people to complete a khatm in one day, as mentioned in the ĥadīth:

Ĥadīth #28: Narrated by Ábdullāh ibn Ámr rađiyAllāhu ánhumā [Abū Dāwūd #1390; Tirmidhī #2949]
Whoever recited the [complete] Qur’ān, inside of three days has not understood it.

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Sayyidunā Úthmān ibn Áffān rađiyAllāhu ánhū would start the khatm on Friday night and complete it on the following Thursday.

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LITTLE DROPS OF WATER MAKE A MIGHTY OCEAN

In our times, the standard printed Qur’ān has 604 pages at 20 pages per juz’/part. If one recites 2 pages a day, they can do one khatm, at least once a year. If one adds a khatm in Ramađān, as it is a special time of the year – two khatms in a year is easily possible for anyone.

One page of the Qur’ān has about 15 lines and a proficient reciter – such as a ĥāfiż – can read one page in about one minute; the slower ones can manage to read in 4-5 minutes. Imagine investing 10 minutes a day – we can do a khatm in the entire year.

A football match is 90 minutes or more. How many football matches do we watch in a year? We waste time in many such activities every day. How many minutes do we spend reading and replying to messages on Whatsapp? Not long ago, we had to look for a prayer room / masjid to find a copy of the Qur’ān to read; nowadays, all of us have smart phones and the muşĥaf [copy of the Qur’ān] in our phones – meaning we can read it anywhere: at the bus-stop, in the clinic or any waiting room, while standing in queues or anywhere else (This will be explained shortly).

We ask Allāh táālā to give us the sense and guidance to read the Qur’ān.

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RECITING THE QUR’ĀN IN NIGHT

It is desirable to recite the Qur’ān mostly in the night as Allāh táālā has praises such people:



In the verse above, Allāh has praised few among the Jews and Christians who were true to the original religion at the time of revelation of this verse. It cannot be cited to claim that Jews and Christians of our time are believers and hence will attain salvation. After the advent of our Prophet şallAllāhu álayhi wa sallam, salvation is dependent upon accepting him.

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Ĥadīth #29: Narrated by Ábdullāh ibn Úmar rađiyAllāhu ánhumā [Bukhārī #1122; Muslim #2479]

What an excellent man Ábdullāh would be, if he only prayed in the night.

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Ĥadīth #30: Narrated by Ábdullāh ibn Ámr rađiyAllāhu ánhumā [Bukhārī #1152; Muslim #1159]

O Ábdullāh, do not be like so and so. He used to pray in the night, but he abandoned it.

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9th Ramadan 1445 AH


THE SCHOLAR OF THE QUR’ĀN

The scholar of the Qur’ān, in addition to the praiseworthy traits mentioned earlier [for the student and the teacher] should be an exemplar – by abstaining from all that is prohibited in the Qur’ān and striving to obey its commandments; this is respecting the Qur’ān in the truest sense. He should stay away from tyrants and faithless people of the world; but should be humble and polite with righteous men and poor folk.

Sayyidunā Úmar ibn al-Khaţţāb rađiyAllāhu ánhū has said: “O scholars of the Qur’ān! Raise your heads for the path is illuminated for you. Hasten to do good deeds and do not become dependent on others.” [Bayhaqī in Shuáb al-Īymān #1163].

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Sayyidunā Ábdullāh ibn Masúūd rađiyAllāhu ánhū said: “It behooves a scholar of the Qur’ān that he is known for [keeping awake in the] night when people sleep; and [fasting in the] days when people eat and drink; by his sadness when people are happy and by his weeping when people laugh. He is silent when people are busy talking, and is meek and fearful of Allāh when people are heedless in their swagger” [Muşannaf Ibn Abī Shaybah, 8/305].

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Ĥasan al-Başrī said: “Those before you treated the Qur’ān as a Message of your Lord Almighty; they reflected upon its message in the night, and acted upon it in the day”.

Fuđayl ibn Íyāđ said: “The bearer of the Qur’ān is the bearer of the flag of Islām. It does not behoove him to waste time with idlers, or be heedless with the heedless, engage in frivolous conduct with loiterers. He should avoid all this out of respect to the Qur’ān.”

Many young men after gaining reputation as ‘reciters’ and ‘Qur’ān scholars’ engage in banter with girls and women, sometimes mischievous tête-à-tête and – we seek Allāh’s refuge – even raunchy private messages. A scholar, teacher of the Qur’ān is a representative of Islām. He must not bring disrepute to our religion by indulging in disreputable actions.

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USING THE QUR’ĀN TO MAKE MONEY

Beware, beware! Do not use the Qur’ān as a means to make money or earn worldly wealth. RasulAllah şallAllāhu álayhi wa sallam is reported to have said:

Ĥadīth #26: Narrated by Ábdu’l Raĥmān ibn Shibl rađiyAllāhu ánhū [Imām Aĥmad 3/428; Shuáb #2383]

Recite the Qur’ān, but do not eat [i.e. make it a means of earning] by using it. Do not tire of it and do not be fanatical [and extreme in its interpretation and implementation].

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Ĥadīth #27: Narrated by Jābir ibn Ábdullāh rađiyAllāhu ánhū [Imām]

Recite the Qur’ān, before a time comes when such people will appear who will be meticulous in recitation, as an arrow is aimed – they seek to hasten its reward and not delay it [until the Hereafter].

In another narration, Hazrat Jābir says: “We would recite the Qur’ān, Arabs and Non-Arabs amongst us,” such as Sayyidunā Suhayb [Roman], Sayyidunā Bilal [Abyssinian], Sayyidunā Salman [Persian] and their recitation was not entirely like that of Arabs. So the Prophet şallAllāhu álayhi wa sallam told them: “Recite the Qur’ān; all of you recite well. Soon there will come a group of people who will be meticulous in recitation with such precision and control as an arrow is aimed at the target and the string drawn before shooting it. Or straightening the arrow before the fletching is attached [Qārī in Mirqat #2206].

That is, utmost importance will be given to the manner of recitation, perfecting the articulation of letters [makhārij] and reciting it beautifully; however, they will be masters in only the form and will not care to learn the meaning or reflect upon it or act upon it. They learn, practice and perfect this art only for worldly gain – such as being paid or becoming famous.

This does not mean that it is not necessary to learn the proper pronunciation of the Qur’ān; rather, it is obligatory for everyone to read with tajwīd, as much as possible. One should try hard and learn but if one cannot master it, in spite of sincere effort, they are exempt.

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Fuđayl ibn Ámr narrates an anecdote about two Companions who entered a masjid and after the imām completed his prayer, a man stood up, recited a Quranic verse and asked for something. One of the Companions present said: “We belong to Allāh and indeed, it is towards Him we shall return” and said, “I have heard RasūlAllāh şallAllāhu álayhi wa sallam say: There shall come a group of people in the future who will ask [for worldly gain] by reciting the Qur’ān – whoever asks by the Qur’ān, do not give him anything”

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Concerning accepting remuneration for teaching the Qur’ān, there is a difference of opinion among scholars. Imām Zuhrī and Imām Abū Ĥanīfah prohibited any remuneration for teaching the Qur’ān. Imām Ĥasan al-Başrī, Imām Shaábī, Imām Ibn Sīrīn permitted it, if the teacher did not demand it beforehand, but was given without his asking. Imām Áţā’a, Imām Mālik, Imām Shāfiýī and others permitted it and said it is like any other employment; and its permissibility is proven from Şaĥīĥ ĥadīth. [Ĥanafīs also permit asking for remuneration for teaching the Qur’ān, due to the need of the times, even though early Imāms prohibited it].

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8th Ramadan 1445 AH

PATIENCE AND PERSEVERANCE IN SEEKING KNOWLEDGE

If the teacher is harsh or dismissive or criticises or scolds the student – he should not feel offended. It is therefore said: “One who cannot endure affront in the course of his learning, will spend the rest of his life in the blindness of ignorance. And he who is patient will soon attain honour and greatness in this world and the Hereafter,” as Hazrat Ibn Ábbās rađiyAllāhu ánhumā has said: “I endured humbling as a seeker, therefore I was bestowed the honour of being a sought-after [teacher]”.

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HUNGER FOR KNOWLEDGE

A seeker should be hungry for knowledge and should not be satisfied with little, when he has the capacity for more. Also, he should not burden himself with too much which he cannot handle – he will not be able to complete his course work, will get disenchanted and give up, and thus fail in the objective of gaining knowledge.

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RESPECTING THE TEACHER

As mentioned earlier, one should not bother the teacher when he is preoccupied with matters or is not in a state to teach. If one comes to the class and finds that the teacher is unable to take the class, one should return without arguing or forcing him to teach. Such was the manner of great men such as Sayyidunā Ibn Ábbās and others. [See an interesting anecdote below].

The seeker should strive hard, and practice/revise in spare time and when one is fresh in mind and body, is alert and things that keep him busy are fewer [i.e. when one is young] – before one is burdened with responsibilities and one assumes higher ranks. Hazrat Úmar rađiyAllāhu ánhū has said: “Understand and gain [religious knowledge] before you become leaders”. This means, strive hard and be diligent when you are young and are among followers and before you become leaders – and when you reach those ranks, then you cannot seek knowledge, either because of your higher rank [as a leader] or due to numerous responsibilities and lack of time.

This is what Imām Shāfiýī rađiyAllāhu ánhū meant when he said: “Learn and seek knowledge before you become a leader – because once you are a leader, there is no way towards learning”.

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THE EARLY BIRD

One should start his/her lessons early in the day, as the ĥadīth of RasūlAllāh şallAllāhu álayhi wa sallam instructs:

Ĥadīth #25: Narrated by Şakhr al-Ghāmidi rađiyAllāhu ánhumā [Ibn Ĥibbān #4754; Abū Dāwūd #2606]
O Allāh, give blessing [prosperity] for my followers [ummah] in the early hours of the day.

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A SINCERE SEEKER IS MODEST

In a famous narration, Sayyidunā Ibn Ábbās rađiyAllāhu ánhumā says: After the passing of RasūlAllāh şallAllāhu álayhi wa sallam, I was a young man, and I told an Anşāri companion of mine [who was also a young man]: ‘Come let us go and learn from the Companions of RasūlAllāh şallAllāhu álayhi wa sallam, as they are numerous today.’

He said to me: “How strange O Ibn Ábbās! Do you think people will need you, when the [senior] Companions of RasūlAllāh şallAllāhu álayhi wa sallam are present on this earth?”

So I left him and I would go to various Companions, asking them about [and learning] the ĥadīth of RasūlAllāh şallAllāhu álayhi wa sallam. If I came to know that a certain person knew a ĥadīth, I would go to his door and if I found him napping, I would spread my mantle at his doorstep and lie down [waiting for him to come out], and the wind would blow dust in my face.

When the Companion came out, he would say: “O cousin of the Messenger of Allāh! What brings you here? If you had just sent a word to me, I would have come to your place.”

I would tell him: “I am more deserving to come to your door [as a seeker of knowledge]” and then ask him about that ĥadīth.

Hazrat Ibn Ábbās says: “The Anşārī friend lived long enough to see me sitting in the middle of a gathering and [most of the] Companions had departed, and people would ask me [i.e. take knowledge from me] and he said: “You were wiser than me.”

[Jāmiý Bayān al-Ílm wa Fađluh, #507].

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Sayyidunā Ibn Ábbās rađiyAllāhu ánhū was just a teenager at the time of the passing of RasūlAllāh şallAllāhu álayhi wa sallam; he was himself a Companion, albeit a junior; the Prophet şallAllāhu álayhi wa sallam prayed to Allāh táālā to give him knowledge of the Qur’ān. Sayyidunā Úmar rađiyAllāhu ánhū would give him a prominent seat in assemblies where only seniors sat, and seek his opinion concerning tafsīr. He was the cousin of the Prophet şallAllāhu álayhi wa sallam, and was therefore highly respected, as the Companion said: “We would come to you if you just sent a word,” but Ibn Ábbās went to their door instead; honouring knowledge and those who teach. Also, Ibn Ábbās did not tire from seeking knowledge – even after being acknowledged as a young master by great men. Unfortunately, in our times, young men who have not even completed their studies, take to teaching and accepting positions of leadership and get involved in community activities and stop learning altogether; they feel that it is below their dignity to ask or learn from others even when they do not know.We seek Allāh’s refuge.

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7th Ramadan 1445 AH

MANNERS OF THE LEARNER
Attributes a teacher should have [mentioned previously] apply to the learner as well. Additionally, the student should not miss his classes. He should cleanse his heart from impurities so that it accepts the Qur’ān, preserves it and nourishes the zeal to act upon what is learned. RasūlAllāh şallAllāhu álayhi wa sallam has said:

Ĥadīth #23: Narrated by Abū Ábdullāh Númān ibn Bashīr rađiyAllāhu ánhumā [Bukhari #52; Muslim #1599].
Indeed, in the body is an organ, when virtuous, keeps the entire body wholesome; and when diseased, causes the entire body to be defiled. Verily, it is the heart.

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The student should be polite and deferential towards his teacher, even if he is younger to him in years – or lesser in any other attribute – as this is honouring knowledge, and one attains knowledge by being unpretentious and humble. The student should seek advice of the teacher and accept his counsel – similar to a person who accepts medicine of an expert physician.

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One should not go to learn from someone who is not qualified, or whose uprightness is not known, or who is not proven to have knowledge. Muĥammad ibn Sīrīn and Mālik ibn Anas among other elders [salaf] have said: “This knowledge is your religion. Be careful from whom you take this religion from!”

In our times of widespread heresies, one should investigate the creed of the teacher and ensure that he is staunch follower of the Ahlu’s Sunnah wa’l Jamāáh. If the student comes to know of any shortcomings of the teacher or personal flaws [as long as they do not pertain to heresies or deviance in belief], one should conceal them, if such flaws do not harm others.

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Rabīý, a student of Shāfiýī – may Allāh have mercy upon them both – says: “I did not dare to drink water when Shāfiýī was looking at me.” This is the kind of respect our elders accorded their teachers, while in our times, students are irreverent with the teacher, joke with him, sit carelessly in his presence as if they were in a coffee shop with friends. Things such as ‘respecting teachers’ may sound outdated in western culture. We must not follow them and must observe the Islamic etiquette of behaving with teachers.

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Mawlā Álī rađiyAllāhu ánhū said: “It is the right of the teacher upon you, that if you greet people in a group, you offer a special greeting to the teacher [if he is in that group]. You should sit in front him [not alongside him], you should not point to him with your hand, nor gesture with your eyes towards him. Do not contradict your teacher. Do not gossip in his presence . Do not whisper in another’s ear while seated in the presence of your teacher. Do not grab him by his clothes [to attract his attention] – do not insist upon something or pester him to answer if he is feeling lethargic or tired. Do not tire of his company.”

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DEFENDING ONE’S TEACHER
If someone speaks ill of his teacher in his absence, one should try to defend him and speak up for him. If it is not possible, then one should leave that gathering.


This also applies for our teachers – and their teachers – who have passed into the mercy of Allāh. When we see heretics or others slander them, distort their views and disparage them, we should defend them. Imām Ibn Ásākir mentioned this reason for writing his celebrated book: Tabyīn Kadhib al-Muftari / Exposing the Lies of the Slanderer, in which he refuted lies by a heretic which he ascribed to Imām Abu’l Ĥasan al-Ashárī.

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THE MANNER OF ENTERING THE TEACHER'S PRESENCE

One should enter the gathering wearing clean clothes, preferably white, after attending to personal hygiene, washing oneself to be rid of body odour and cleansing the mouth with a brush [siwāk] to be free from bad breath. One’s heart should be free from distraction.

One should seek permission to enter the class, especially if the teacher is not sitting in a public place. One should give the Islamic greeting [salām] to everyone present and do the same while leaving, as mentioned in the ĥadīth:

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Ĥadīth #24: Narrated by Abū Hurayrah rađiyAllāhu ánhū [Tirmidhī #2706; Ibn Ĥibbān #495; Abū Dāwūd 5208].
When you enter a gathering, greet those present; and when you stand up to leave, then do the same; for the former is no more deserving than the latter. [i.e. both are equally needed].

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One should not jump over others and try to go sit in front of the shaykh – unless the shaykh himself bids him to come to the front, or if others in the gathering do not mind his doing so. One should not ask another to vacate his place so as to sit there – and if someone offers his seat, one should refuse, following the example of Ábdullāh ibn Úmar rađiyAllāhu ánhū. However, one can accept it if they insist and if it makes them happy.

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The student should sit as a seeker in front of the shaykh. He should not raise his voice or speak loudly in the gathering, or laugh loudly or talk more than necessary, or keep looking here and there – rather, he should focus on the shaykh’s words and listen attentively.

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One should not ask the teacher to clarify or explain if he is busy, or tired or is worried; or when he is sad or very happy, or is hungry or thirsty, or sleepy or agitated – because the teacher would not be in the right frame of mind to teach.

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6th Ramadan 1445 AH


GIVING GOOD COUNSEL TO THE SEEKER

The teacher of the Qur’ān should give good counsel to his students because RasūlAllāh şallAllāhu álayhi wa sallam has said:

Ĥadīth #21: [Muslim #55].
“Religion is good counsel. For Allāh, for His Book, for His Messenger, for the leaders of Muslims, and their commonfolk.”

“Counsel for Allāh and His Book” means in this context: To treat the reader and the seeker of the Qur’ān with honour and kindness; to help the student as much as he can in his learning; try to encourage the student and keep him interested in studies. Excuse the lapses of the student and be gentle with him. He should treat him like his own child and ignore if the student is not mindful of respect or is rude in any manner.

Ibn Ábbās rađiyAllāhu ánhumā said: “The most honoured is that person who took the trouble to walk to my place and sit in my gathering. If I could prevent a fly to settle on his face, I would do that.” In another narration: “If a fly settled upon him, it would annoy me.”

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Ĥadīth #22: [Khaţīb in Al-Faqih wa’l Mutafaqqih, #898]. The Prophet şallAllāhu álayhi wa sallam has said:

Be lenient, gentle and flexible with those whom you teach; and those whom you learn from.

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Ayyūb al-Sakhtiyāni has said: A teacher/scholar should be so humble in the presence of Allāh táālā, he should put dust upon his head [in humility].

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ETIQUETTE DURING TEACHING

The teacher should not engage his hands in something while his students are reading or look elsewhere without need. He should sit with ablution facing the qiblah and sit with dignity. His clothes should be white and clean. He should pray two rakaáh before starting the class if possible – irrespective of the class being in the masjid or elsewhere. He can squat or sit howsoever convenient [but with dignity].

 

5th Ramadan 1445 AH


THE BEARER OF THE QUR’ĀN SHOULD NOT HAVE WORLDLY MOTIVES

The people of Qur’ān do not have worldly motives in learning or teaching the Qur’ān, such as money or fame; or to attain a position of influence or to be seen as superior among contemporaries or for the sake of praise or recognition [i.e. a celebrity]. Allāh táālā has said:


And he who seeks the harvest of this world, We give him from it; and he has no share in the Hereafter.


Whoever wants [recompense] in this world, We hasten [to give] whatever We wish, for whomsoever We Will

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Ĥadīth #19: Narrated by Abū Hurayrah rađiyAllāhu ánhumā [Abū Dāwūd, #3664].
Whoever seeks knowledge meant to attain Divine Pleasure of Allāh – but learns only to achieve worldly objectives [or for worldly gain] – such a person will not get even a whiff of the perfume of Paradise on Judgement day.

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Ĥadīth #20: Narrated by Anas, Ĥudhayfah, Kaáb ibn Mālik rađiyAllāhu ánhum [Tirmidhi, #2654].
Whoever seeks knowledge to argue with fools, or to pride in the company of scholars, or to attract the attention of people [so they respect him and serve him] – then let him prepare for his seat in Hell. [in another narration: Allāh táālā will send him to Hell].

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Mawlā Álī rađiyAllāhu ánhū is reported to have said [Dārimī, #394]: “O scholars and teachers! Know that a true scholar is one who acts upon what he knows – and his actions and knowledge are in concordance. In the future, there will come a group of people whose knowledge will not go below their throats [or larynx; i.e., it will be superficial and only talk] – their actions contradict their knowledge; their private lives are in stark contrast to their public appearance. They will sit in circles [as teachers] and will boast about who is better [or more knowledgeable], so much that a teacher will become angry if one of his students attends the classes of another teacher. The deeds of those people will not rise towards acceptance of Allāh táālā.”

A modern form of this deplorable competition is the obsession with followers on social media. It is common to post on SM to gain likes (and even monetise) – and the poor fools are deluded that they are doing good and also hope to gain reward in the Hereafter!

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It is reported that Imām Shāfiýī raĥimahullāh said: “I wish people learn and take from this knowledge [i.e., his knowledge and his books] and do not ascribe even a word from it to me”.

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ATTRIBUTES OF A TEACHER

The teacher of the Qur’ān should be adorned with attributes deemed praiseworthy in Islām:

- He should be of good character and amiable disposition. He should be abstemious and be removed from worldly affairs [interests and pleasures]; he should not be interested in dunyā or worldly folk.

- He should be generous and kind. He should be affable, but not so jovial that he is seen as undignified. He should be patient and forebearing; he must not indulge in activities which are base and disreputable.

- He should be scrupulous and Allāh-fearing; one with dignity and gravitas. He should abstain from laughing [too much] or excessive joking.

- He should busy himself with litanies and dhikr in his spare time.

- He must be neat and clean, given to cleanliness and must have extensive knowledge of Islamic rulings about purity and filth, and knowledge of how to clean things from impurities. He should know the Islamic manners of personal hygiene, such as trimming nails and moustaches, and tending to the beard [i.e., not leaving it unkempt and shabby] free from body odour, foul breath and dirty clothes.

- The teacher must refrain from jealousy, show-off, conceit and vanity, and looking down upon others, even if they are lesser than him [whether in knowledge or rank or ancestry].

- The litanies [tasbīĥ, tahlīl] that are part of his routine should be from narrated ĥadīth; so also in other litanies and prayers [dhikr, duáā]. He should be mindful of Allāh táālā in private and in public. He should rely upon Allāh and entrust all affairs to Him alone.
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KINDNESS OF TEACHER TOWARDS THE LEARNER

The teacher should be gentle and be welcoming and be good to him.

Abū Saýīd al-Khudri rađiyAllāhu ánhū would tell his students: “Welcome to those bequeathed by RasūlAllāh şallAllāhu álayhi wa sallam. Because he has said: “Indeed, people will follow you – and men will come from the ends of the world to learn religion from you, and when they come to you, I enjoin you to be kind and good to them” [Tirmidhi #2650; Ibn Mājah #249].

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4th Ramadan 1445 AH

SUPERIORITY OF THOSE WHO READ THE QUR’ĀN

Ĥadīth #13: Narrated by Abū Masúūd al-Anşārī rađiyAllāhu ánhū [Muslim #673].

The most eligible person to lead the community [in prayer] is the person who is the most proficient in reciting the Qur’ān.

This clearly indicates that one should recite the Qur’ān according to tajwid; that is, established rules of pronouncing Arabic letters and Qur’ān recitation. Correct recitation is a necessary condition for the validity of prayer. After basic qualifications (of recitation) are met, the most eligible person [to lead] is the one whose knowledge of the Qur’ān is most [in the group].

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Ĥadīth #14: Narrated by Ábdullāh ibn Ábbās rađiyAllāhu ánhumā [Bukhārī #4642].

The Qur’ān reciters [or scholars] were in the advisory committee [mushāwarah] of Úmar [ibn al-Khaţţāb] irrespective of whether they were middle-aged or young men.

A great ruler and an exemplary administrator such as Hazrat Úmar would allow young men to participate in matters of importance of the state, if they were scholars of the Qur’ān. Those who read, learn and reflect upon the Qur’ān are blessed with wisdom, insight and the fortitude to do the right thing as the Qur’ān exhorts believers to be truthful, merciful and just.

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Recitation of the Qur’ān is superior to tasbīĥ [saying: sub’ĥānAllāh] and tahlīl [lā ilāha illa’llāh] or any other form of dhikr.

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HONOURING PEOPLE OF THE QUR’ĀN AND PROHIBITION OF HURTING THEM

Ĥadīth #15: Narrated by Abū Mūsā al-Ashárīy rađiyAllāhu ánhumā [Abū Dāwūd #4843].

Indeed among the forms of Glorification of Allāh táālā are: Respecting an elderly Muslim;
[honouring] the bearer of the Qur’ān, who is neither an extremist nor devoid of it; and respecting the just ruler.

Ijlāl: to exalt and glorify Allāh. Ikrām: to respect, to honour them, treat someone with courtesy and kindness. Bearing the Qur’ān means to recite, read and understand it and adhere to its commandments. He must also avoid extremism in recitation and also about meanings; i.e., he should not follow literalist interpretation of abstruse verses etc and be extreme in application.

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Ĥadīth #16: Narrated by Áayishah rađiyAllāhu ánhā [Abū Dāwūd #4842].

RasūlAllāh şallAllāhu álayhi wa sallam commanded us to give people their due recognition.

All Muslims are equal, irrespective of ethnicity or the colour of their skin or their economic status. If at all some are deemed higher and deserve honour, it shall be only on account of piety. In our times people honour ‘celebrities’ and rich people even if they are outright profligates and open sinners – whereas religious scholars, Qur’ān memorisers and reciters are treated shabbily and are not respected.

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Ĥadīth #17: Narrated by Abū Hurayrah rađiyAllāhu ánhu [Bukhari #4842].

[Allāh táālā says:] Whoever hurts My friend, then indeed I have summoned him for war.

The people of the Qur’ān are the friends of Allāh. Imām Shāfiýī has said: “If [righteous] scholars are not the friends of Allāh [Awliyā’a Allāh], then there cannot be any friend of Allāh”. Ibn Ásākir has said that the ‘flesh of scholars is poison,’ meaning: do not speak ill of scholars, lest you die of that poison.

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ETIQUETTE NECESSARY FOR THE TEACHER AND THE LEARNER OF THE QUR’ĀN.

SINCERITY [IKHLĀŞ]

The first and most important attribute necessary for the bearer of the Qur’ān is sincerity. We should recite, read or teach the Qur’ān only for the sake of Allāh táālā. Allāh táālā has commanded that acts of worship and good deeds should be only to Please Allāh táālā:



And they were not commanded, except to worship Allāh sincerely...

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Ĥadīth #18: “Actions are according to intentions...” [Bukhārī #1, Muslim #1907].

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Imām Abu’l Qāsim al-Qushayri has said: Ikhlāş or sincerity means to do a good deed only to seek closeness of Allāh táālā without seeking anything else – without ostentation and showing off to others, or to earn praise or love the praise of people.

Al-Maráshī has said: Ikhlāş means that a person’s actions are the same in private and in public.

Dhu’n Nūn al-Mişrī has said: Three things are indicators of ikhlāş: He is neither swayed by praise nor by criticism and denouncement by people. He does not realise that he is doing a good deed at the time of doing that deed. He seeks a reward in the Hereafter for his deeds.

Sahl al-Tustari has said: The wisest of men, after deep reflection have concluded that the definition of ikhlāş is that a man’s every move [or lack thereof] in private and in public should be only for the sake of Allāh táālā and he should not mix it with anything else: neither his own nafs [lower ego], nor desire, nor any other worldly need.

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3rd Ramadan 1445 AH

MERITS OF RECITING THE QUR’ĀN (continued)

Ĥadīth #5: Narrated by Abū Umamah al-Bāhilī [Şuday ibn Ájlān] rađiyAllāhu ánhū [Muslim, #804].
Read the Qur’ān. For indeed, it will intercede for the person who reads it.

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Ĥadīth #6: Narrated by Ábdullāh ibn Úmar rađiyAllāhu ánhumā [Bukhārī, #5025; Muslim, #815].
Envy is not permitted except in two things. A person who is blessed with the Qur’ān, and he reads it [and adheres to its commands] day and night. And [the second:] a person whom Allāh táālā has blessed with wealth – and he spends it [in the way of Allāh] day and night.
Ĥasad – jealousy or envy, is of two types. The first is when a person is jealous of another’s blessing [whether wealth, beauty, talent, knowledge] and wishes that the person given the blessing is deprived of it; this is ĥarām, even if it is for the two things mentioned above. The second is when one is envious in a positive manner – he/she does not desire the person is deprived of the blessing; but only desires that such a blessing be given to him/her as well. This is ghibţah, and is desirable for all praiseworthy things, and two such things are emphasised here.

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Ĥadīth #7: Narrated by Ábdullāh ibn Masúūd rađiyAllāhu ánhū [Bukhari, #73; Muslim, #816].
Jealousy is not permissible except in two: A man is given wealth and he spends it in a righteous manner; and a man is given wisdom [and knowledge with which,] he judges by it and teaches others.
Ĥikmah: Wisdom means the Qur’ān, or beneficial knowledge. It is desirable to compete and try to better others in good deeds.

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Ĥadīth #8: Narrated by Ábdullāh ibn Masúūd rađiyAllāhu ánhū [Tirmidhi, #2910].
Whoever recites a letter from the Book of Allāh will gain one reward; and every reward will be multiplied ten times.* I do not say ‘alif-lām-mīm’ is one letter; rather ‘alif’ is one letter, ‘lām’ is one letter and ‘mīm’ is one letter.
* Even though each good deed merits one reward, Allāh táālā by His Infinite Grace will multiply it by ten (or even more as He Pleases). Reciting one letter will earn the reciter, a reward of reading ten letters; thus, reciting ‘alif-lām-mīm’ will beget 30 rewards – and we do not even know how great one reward is. According to one count, there are 323,671 letters in the Qur’ān; so a person who recites the entire Qur’ān deserves 3,236,710 rewards. Additionally, a good deed in Ramađān is multipled by 70 times, so doing a khatm in Ramađān is 70x of the above.

Download a high-resolution poster about the Qur’ān: https://tinyurl.com/mwr4tp2y

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Ĥadīth #9: Narrated by Abū Saýīd al-Khudriyy rađiyAllāhu ánhū [Tirmidhi, #2926].
The Lord Almighty – Glory be to Him and Exalted is He – says: If preoccupation with the Qur’ān and My remembrance [dhikr] keeps a man from asking Me, I will give him far more and superior than I would give to those who ask. The superiority of Divine Speech of Allāh upon every other speech, is like the Greatness of Allāh táālā upon His Creation.

Beseech, ask: Doing duáā, beseeching Allāh táālā is one of the most important forms of worship. Allāh táālā is Displeased with those who do not ask Him. In one ĥadīth: “duáā is the essence of worship” and in another “duáā is itself worship” because by asking Allāh táālā we acknowledge that we are needy and that only Allāh táālā can fulfil our needs, give us what we seek and protect us from harm. If someone is busy in recitation of the Qur’ān and dhikr [various forms of remembrance] of Allāh or litanies, and does not ask, Allāh táālā will give such a person far more than one who asks [but does not recite Qur’ān or dhikr as much as the former]. Also, ‘ask’ and ‘give’ in this context are absolute – even though we ask one another for things or help; when we say: “so and so gave something,” this is superficial. The absolute Giver is only Allāh táālā.

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Ĥadīth #10: Narrated by Ábdullāh ibn Ábbās rađiyAllāhu ánhumā [Tirmidhi, #2913].
Indeed, the person whose heart is bereft of the Qur’ān is like a house in ruins.

Every Muslim should memorise at least a few chapters of the Qur’ān. It is obligatory to memorise at least as much as the Fātiĥah and one sūrah, so that their prayer is valid. However, we should strive to memorise as much as possible. Besides, it is not just about memorisation; a Muslim should imbibe the Message of the Qur’ān. This is the true meaning of making the house inhabited, well-maintained and in good condition.

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Ĥadīth #11: Narrated by Ábdullāh ibn Ámr rađiyAllāhu ánhumā [Abū Dāwūd, #1463; Tirmidhi, #2914].
The reciter of the Qur’ān will be told: “Recite and progress; recite as you would recite in the world. Because your final destination will be at the final verse that you recite.

It is inferred from another ĥadīth that in the Hereafter, a person will be granted a grade for every verse that he can recite. If a person has a habit of reciting Qur’ān often, and do khatms in this world, they will be able to recite the entire Qur’ān and thus attain all the grades that can be attained on account of the Qur’ān.

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Ĥadīth #12: Narrated by Ábdullāh ibn Masúūd rađiyAllāhu ánhū [Abū Dāwūd, #1453].
One who memorises the Qur’ān and acts upon what is in it – his parents will be crowned on the Day of Judgement, the brilliance [of the crown] will be far more dazzling than sunlight in this world; can you imagine the [reward] of the person who acts upon the Qur’ān?

The literal translation of the ĥadīth is “one who reads the Qur’ān,” Imām Ibn Ĥajar clarified that it means memorising the Qur’ān.

 

2 Ramadan 1445

MERITS OF RECITING THE QUR’ĀN

Ĥadīth #1: Narrated by Úthmān ibn Áffān rađiyAllāhu ánhū [Bukhārī, #5027].
The best among you, are those who learn the Qur’ān and teach it.

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Ĥadīth #2: Narrated by Áayishah rađiyAllāhu ánhā [Bukhārī, #4937 ; Muslim, #798]
The person who recites the Qur’ān and is proficient in reciting it, will be in the company of the honourable Scribes among Angels, the absolutely obedient [slaves of Allah]. And the person who recites the Qur’ān haltingly, and struggles to recite – will get double the reward.

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Ĥadīth #3: Narrated by Abū Mūsā al-Ashárī rađiyAllāhu ánhū [Bukari, #5428, Muslim, #797]

The believer who recites the Qur’ān is similar to an orange – it has a pleasant smell and it tastes good.
The believer who does not recite the Qur’ān is like a date – it has no smell but it is sweet.
The hypocrite who recites the Qur’ān is like basil – it has a good smell but it tastes bitter.
The hypocrite who does not recite the Qur’ān is like colocynth – it has no smell, and it tastes bitter.

[utrujjah: a sweet citrus fruit, an orange.
rayĥānah: Basil, a herb which smells sweet but its taste is bitter.
ĥanżalah: Citrullus Colocynthis, a fruit which resembles a watermelon but is bitter.]

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Ĥadīth #4: Narrated by Úmar ibn al-Khaţţāb rađiyAllāhu ánhū [Muslim, #817]
Indeed, Allāh táālā shall raise [the stature] of some people due to this Book, and lower some others because of it.

Hazrat Úmar rađiyAllāhu ánhū met Nāfiý ibn Ábdu’l Ĥārith near Ásfān; Nafiy was the governor of Makkah.
Hazrat Úmar asked: “Whom did you appoint as the caretaker of the valley?”
[Nāfiý replied:] “Ibn Abzā.”
Úmar asked: “Who is Ibn Abzā?”
He replied: “A client among our clients” [mawālī].
Úmar asked: “Did you appoint a client as [an authority] upon them [i.e. Arabs]?”
He replied: “He is a reciter [i.e., scholar] of the Qur’ān and is a scholar in matters of inheritance [farā’iđ].
Hazrat Úmar said: Indeed, your Prophet şallAllāhu álayhi wa sallam has said: “Indeed Allāh will elevate some and lower some others because of this Book.”

woh zamānay mein muázzaz thay musalman ho kar
aur tum khwār huway tārik e qurān ho kar.

They attained honour and greatness by being good Muslims [i.e. holding Qur’ān dear]
And you are humiliated because of forsaking the Qur’ān.


* Ábdu’l Raĥmān ibn Abzā al-Kūfī is a junior şaĥābī; he has prayed behind RasūlAllāh şallAllāhu álayhi wa sallam.

 

1 RAMAĐĀN, 1445 AH

Merits of Reciting the Qur’ān:

Allāh táālā says:



Indeed, they who recite the Book of Allāh and establish prayer and spend [in Our way] from that which We have given them – [spending] secretly and openly – they hope for a reward which shall never perish. So that Allāh may give them their reward and increase by His Grace. Indeed, He is oft-Forgiving, the most Rewarding. [Fāţir, 35:29-30].

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The word tijārah or trade/commerce is used here as a metaphor to mean that the result of a successful business/trade is one, that makes a profit. Thus, recitation of the Qur’ān is a kind of transaction, where we recite it in this world, and we get a never-ending reward which shall not perish or diminish, both in this world and in the Hereafter.

Reward in this world, is direct in such cases where Qur’ān reciters gets material prizes for recitation or parents reward their children for recitation, etc. Reward, which is not directly perceived is such that we have blessings in our affairs, peace and tranquillity in the heart, a renewed enthusiasm to be good Muslims and inclination to be righteous. There may also be success in affairs, resolution of disputes, worldly prosperity – but since the link is not tangible, only a believer will attribute it to the barakah of reciting the Qur’ān.

[Ruling: It is ĥarām to recite the Qur’ān for payment or for worldly gain. One should recite it to attain Divine Pleasure. However, if someone rewards them voluntarily, without the reciter demanding a payment, it can be accepted by the reciter.]

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in sha'Allah, i will try to post a brief post every day on the fadayil, adab, and rulings related to the qur'an.
same will be posted on RP-facebook and RP-x
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a screenshot is also posted to share on mobiles. wa billahi't tawfiq.
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