Ramadan 1445 - On Adab of Qur'an

30th Ramadan 1445 - p8/8


MISCELLANEOUS RULINGS

It is forbidden to write the Qur’ān with impure [najis] things – such as writing with blood or urine. It is therefore úlamā forbade writing with ink mixed with alcohol. [Notably, the Írāqī dictator Saddam Hussein had a Qur’ān written in blood also known as the Blood Quran].

There is a consensus among Muslims that the copies of the Qur’ān should be safeguarded and respected. If someone throws a copy of the Qur’ān in the garbage, such a person is ruled an apostate. It is forbidden to use it as a pillow [that is put it under one’s head while reclining] – in fact, using any religious book as a pillow is forbidden.

Ibn Abī Mulaykah reports that Íkrimah rađiyAllāhu ánhū [ibn Abū Jahl] would press the muşĥaf to his face and say: “The Book of my Lord, The Book of my Lord!”. [Dārimī, #3393]

[Imām Nawawī:] It is forbidden to travel to enemy lands with a copy of the Qur’ān for fear of it falling in their hands [and fearing its desecration at their hands] as mentioned in the ĥadīth:

Ĥadīth #83: Narrated by Ábdullāh ibn Úmar rađiyAllāhu ánhuma [Bukhārī #2990, Muslim #1869]
RasūlAllāh şallAllāhu álayhi wa sallam forbade travelling to enemy lands with a copy of the Qur’ān. [While the entire Qur’ān was not written in a book in the Prophet’s time, şallAllāhu álayhi wa sallam, the ĥadīth alludes to fragments that were written at that time].

[Nawawī:] It is forbidden for a person with minor or major impurity to TOUCH the muşĥaf or carry it; irrespective of whether he touches the outer margins of the paper [where nothing is written] or the actual written text – it is also forbidden to touch the outer covering [if it is attached to the muşĥaf] or a box in which the muşĥaf is placed. [In the Ĥanafī madh’hab, it is permissible to touch the cloth or the box in which the muşĥaf is placed].

It is permissible for a person with ritual impurity [muĥdith] or a menstruating woman to touch books of fiqh, or other religious books in which Qur’ānic verses are written – or to touch currency in which portions of Qur’ān are written [even though scholars have ruled writing verses on coins and currency as ĥarām] or to carry luggage which has the muşĥaf as one of the items – or to eat sweets on which Qur’ānic verse is written [as in decorations on a cake] or drink the washing of a Qur’ānic verse written etc. It is forbidden to wear clothes with Qur’ānic verses written on them according to Imām Mawardi in his book Al-Ĥāwī; but Imām Juwayni permitted it [so long as it is not written in a manner that is disrespectful, such as on the hip pockets etc; but permissible on the collars or on breast pockets etc.]

It is impermissible to touch books of tafsīr [commentaries] if the Qur’ānic verses on the page are more; it is also ĥarām to touch Qur’ānic verses mentioned in the ĥadīth of RasūlAllāh şallAllāhu álayhi wa sallam. It is permissible to sell or buy a copy of the Qur’ān [muşĥaf].

Allāh táālā knows best. Praise be to Allāh. SallAllahu ala sayyidina Muhammad wa aalihi wa sallam.

[End of the series based on Imām Nawawī’s: Al-Tibyān fī Aādabi Ĥamalati’l Qur’ān]

 

30th Ramadan 1445 - p7/8


COMPILATION OF THE QUR’ĀN (Continued)

RasūlAllāh şallAllāhu álayhi wa sallam did not have this compiled in a book in his own worldly life, because Revelation would not cease until he left this world – and the possibility remained for more verses to be revealed or some verses to be abrogated. [In a report of Nasā’īy, the last verses were revealed 9 days before his passing]. But after his leaving this world, in the time of Abū Bakr and other Companions rađiyAllāhu ánhum, there was no possibility of any more addition or abrogation, so it was deemed prudent to compile it in a book and hence they did it.

Abū Ámr al-Dānī [d. 444 AH] has said: “According to most scholars, Úthmān rađiyAllāhu ánhū had four copies made and sent one each to Başrah, Kūfah, Damascus and kept the fourth with himself in Madīnah.”

Abū Ĥātim al-Sijistānī [d. ] has said: “Úthmān rađiyAllāhu ánhū had SEVEN [initial] copies made and he had them sent to: Makkah, Damascus [shām], Yemen, Bahrain, Başrah, Kūfah and the seventh he retained in Madīnah”.

Note: The word muşĥaf is pronounced in three ways:

1. Muş-ĥaf [with đamm of mīm]

2. Maş-ĥaf [with fat’ĥah of mīm]

3. Miş-ĥaf [with kasr of mīm]


DOTS AND DIACRITICS IN THE MUŞĤAF

There is a consensus among scholars that it is desirable and praiseworthy to write the muşĥaf in a manner that is pleasing, clear and legible, and in a beautiful script; it should not be written in a bad hand, scrawled or in a difficult to read script.

It is also praiseworthy to mark diacritics [the vowel markers which are not written in the Arabic script] and to add dots [to differentiate letters]. This is helpful in avoiding mispronunciation and mistaking one letter for another. [In the ancient times – and the times of the Companions, Arabic letters did not have dots for differentiation; letters such as fā/qāf, or jīm/hā/khā were written the same and native speakers could differentiate based on the context. Dots in the Arabic language were introduced later in the time of Ĥajjāj ibn Yusuf]. The imāms Shaábī and Nakhaýī disliked adding dots – but that was for their time, as they were proficient and were safe from distortion. However, in our times, there is no harm in doing so, merely because it is an innovated practice. After all this is among praiseworthy innovations [muĥdathāti’l ĥasanah] and similar to writing books in various religious disciplines, establishing religious schools and cloisters. Allāh táālā knows best.

 

30th Ramadan 1445 - p6/8


ON WHAT TO RECITE UPON WAKING IN THE NIGHT

Ĥadīth #81: Narrated by Áayishah rađiyAllāhu ánhā [Tirmdhi #2920]
RasūlAllāh şallAllāhu álayhi wa sallam would recite the last verses of Sūrah Aāl Ímrān upon waking up in the night. [i.e. last ten verses from: 190-200]

---

ON WHAT TO RECITE FOR THE SICK

It is desirable to recite Sūrah Fātiĥah upon the sick, as mentioned in şaĥīĥ ĥadīth:

Ĥadīth #82: Narrated by Abū Saýīd al-Khudrī rađiyAllāhu ánhū [Bukhārī #5736, Muslim #2201]
RasūlAllāh şallAllāhu álayhi wa sallam asked: “How did you come to know that it was a protection from harm [ruqyah]?”

---
ON WHAT TO RECITE UPON THE DYING AND THE DEAD

It is desirable to recite Yā-Sīn in the presence of a dying person, as mentioned in the ĥadīth:

Ĥadīth #83: Narrated by Máqil ibn Yasār rađiyAllāhu ánhū [Abū Dāwūd #3121, Ibn Mājah #1448]
RasūlAllāh şallAllāhu álayhi wa sallam said: “Recite Yā-Sīn upon your dead”.


THE COMPILATION OF THE QUR’ĀN

Know that the Qur’ān was compiled in the time of the Prophet şallAllāhu álayhi wa sallam in the same form and order as it is written in the muşĥaf in our day. However, it was not collected and written in the muşĥaf – rather it was preserved in the memories [lit: in the breasts of people]. A large number of Companions had memorised it completely and some of them had memorised some portions.

[After the passing of RasūlAllāh şallAllāhu álayhi wa sallam,] in the time of Abū Bakr al-Şiddīq rađiyAllāhu ánhū – many scholars of the Qur’ān [and memorisers] were killed in the riddah wars [fighting apostates]. He sought the counsel of other Companions, who advised him to have it written in a book, so they wrote it and placed it in the house of Sayyidah Ĥafşah [daughter of Úmar ibn al-Khaţţāb], the mother of believers rađiyAllāhu ánhumā.

In the time of Úthmān rađiyAllāhu ánhū, Islām spread far and wide – and he feared that people would fall into strife and dispute among themselves if something from the Qur’ān would be omitted or added; so he had the codice of Ĥafşah rađiyAllāhu ánhā copied in a book and obtained the consensus of all the Companions upon this compiled book. He then had multiple copies made from this one standardised copy and had it sent to major capitals [from which other copies were made]. He commanded any fragment, not from this copy, to be destroyed and this was by the common agreement of all Companions including Álī rađiyAllāhu ánhū.

 

30th Ramadan 1445 - p5/8

RECITATION ON FRIDAYS

It is praiseworthy and desirable to recite Sūrah al-Kahf on Fridays; Imām Shāfiýī has said that it is also desirable to recite it on the night [preceding] Friday.

Ĥadīth #78: Narrated by Abū Saýīd al-Khudrī rađiyAllāhu ánhu [Musnad Dārimī #3450]
One who recites Sūrah al-Kahf on the night [preceding] Friday, will be illuminated by a light for him, stretching between him and The Ancient House [baytu’l átīq = the Kábah].

Dārimī has also reported a ĥadīth on the desirability of reciting Sūrah Hūd on Fridays.

AYAT AL-KURSĪ AND THE TWO BULWARKS (muáwwadhatayn)

It is praiseworthy and desirable to recite Ayat al-Kursi at all times; especially, when one is about to recline on his bed at night. It is praiseworthy to recite the Two Bulwarks after every şalāt.

Ĥadīth #79: Narrated by Úqbah ibn Áāmir rađiyAllāhu ánhu [Abū Dāwūd #1523; Tirmidhī #2903]
The Prophet şallAllāhu álayhi wa sallam commanded me to recite the Two Bulwarks [Surahs al-Falaq and al-Nās] after every prayer.


ON WHAT TO RECITE BEFORE SLEEP

It is praiseworthy and desirable to recite the following before going to sleep:

§ Ayat al-Kursi

§ Sūrah Ikhlāş

§ Sūrahs Falaq & Nās

§ Last two verses of Sūrah Baqarah [starting from aāmana’r rasūl]

Ĥadīth #80: Narrated by Abū Masúūd al-Badrī rađiyAllāhu ánhu [Musnad Dārimī #3450]
RasūlAllāh şallAllāhu álayhi wa sallam said: “The final two verses of Sūrah Baqarah will suffice anyone who recites them in the night”

Scholars have said that it means: “it suffices in lieu of praying in the night” or “it suffices against harm and undesirable events in the night”.

Ĥadīth #81: Narrated by Áayishah rađiyAllāhu ánhā [Tirmdhi #2920]
RasūlAllāh şallAllāhu álayhi wa sallam would not sleep until he had recited Sūrah al-Zumar and Sūrah Banī Isrā’yīl.

 

30th Ramadan 1445 - p4/8


SŪRAHS RECOMMENDED FOR THE IMĀM TO RECITE IN EID PRAYER

It is sunnah for the imām to recite the following in the Eid prayer:

Rakáh 1: Sūrah Qāf [sūrah #50] in its entirety after Fātiĥah

Rakáh 2: Sūrah al-Qamar [sūrah #54] in entirety after Fātiĥah. [Muslim #891]

OR

Rakáh 1: Sūrah al-Aálā [sūrah #87] in its entirety after Fātiĥah

Rakáh 2: Sūrah al-Ghāshiyah [sūrah #88] in entirety after Fātiĥah. [Muslim #878]


RECOMMENDED FOR RECITATION IN SUNNAH PRAYERS OF FAJR

It is sunnah for the imām to recite the following in the sunnah prayers of fajr:

Rakáh 1: Sūrah al-Kafirūn [sūrah #109] in its entirety after Fātiĥah

Rakáh 2: Sūrah al-Ikhlāş [sūrah #112] in entirety after Fātiĥah. [Muslim #726]

OR

Rakáh 1: Verse 136 of Surah Baqarah after Fātiĥah

Rakáh 2: Verse 64 of Surah Aāl Ímrān after Fātiĥah. [Muslim #727]


RECOMMENDED FOR RECITATION IN SUNNAH PRAYERS OF MAGHRIB

It is sunnah for the imām to recite the following in the sunnah prayers of maghrib:

Rakáh 1: Sūrah al-Kafirūn [sūrah #109] in its entirety after Fātiĥah

Rakáh 2: Sūrah al-Ikhlāş [sūrah #112] in entirety after Fātiĥah. [Muslim #726]

The above is also recommended in the two rakáh of istikhārah.


RECOMMENDED FOR RECITATION IN THREE RAKÁH OF WITR

It is sunnah for the imām to recite the following in the three rakáh of witr:

Rakáh 1: Sūrah al-Aálā [sūrah #87] after Fātiĥah

Rakáh 2: Sūrah al-Kafirūn [sūrah #109] after Fātiĥah

Rakáh 3: Sūrahs al-Ikhlāş [sūrah #112] al-Falaq & al-Nās [surahs #113, 114] after Fātiĥah. [narrated by Sayyidah Áayishah rađiyAllāhu ánhā Ibn Ĥibbān #2436, al-Mustadrak 2/520, Bayhaqī in Sunan 3/37 and Dāraquţnī in Sunan 2/35 ]

 

30th Ramadan 1445 - p3/8


ON PUFFING AFTER RECITING THE QUR’ĀN

It is permissible to recite the Qur’ān and puff upon self or others for blessings or for warding of evil or to cure sickness, etc. It is an established sunnah:

Ĥadīth #76: Narrated by Sayyidah Áayishah rađiyAllāhu ánhā [Bukhārī 5017, Muslim #2192]
Every night, when RasūlAllāh şallAllāhu álayhi wa sallam came to his bed [preparing to sleep] he would bring both his palms together and puff in them after reciting the following sūrahs: qul huwa’Allāhu aĥad, qul aúūdhu bi rabbi’l falaq, qul aúūdhu bi rabbi’n nās. He would then wipe his face and his body, starting from the head and face – and the front side. He would do this three times.


Ĥadīth #77: Narrated by Sayyidah Áayishah rađiyAllāhu ánhā [Bukhārī 5735]
The Prophet şallAllāhu álayhi wa sallam would recite the last two sūrahs of the Qur’ān – muáwwadhatayn [falaq and nās] and puff upon himself, in the [last] sickness after which he passed away. Sayyidah Áayishah says: “When it became strenous for him, I would recite the two sūrahs and puff on him and I would use his own hand to wipe his face for the blessing of his hand. [nafath mentioned in the ĥadīth means: blowing or puffing without saliva].

DESIRABILITY OF RECITING CERTAIN VERSES AND CHAPTERS
We have mentioned earlier that it is desirable and praiseworthy to recite the Qur’ān on special days such as the month of Ramađān, in the last ten days of Ramađān, in the odd nights of the last ten days of Ramađān, the first ten days of Dhu’l Ĥijjah, the Day of Árafah, on every Friday in the morning and in the night. It is highly recommended that one should recite the three sūrahs every night: YāSīn, al-Wāqiáh, al-Mulk.

SŪRAHS RECOMMENDED FOR THE IMĀM TO RECITE IN FRIDAY PRAYER

It is sunnah for the imām to recite the following in the [farđ] fajr of Friday:

Rakáh 1: Sūrah al-Sajdah [sūrah #32] in its entirety after Fātiĥah

Rakáh 2: Sūrah al-Insān [sūrah #76] in entirety after Fātiĥah. [Muslim #879]

It is sunnah for the imām to recite the following in the [fard] of Friday prayer:

Rakáh 1: Sūrah al-Jumuáh [sūrah #62] in its entirety after Fātiĥah

Rakáh 2: Sūrah al-Munāfiqūn [sūrah #63] in entirety after Fātiĥah. [Muslim #879]

OR

Rakáh 1: Sūrah al-Aálā [sūrah #87] in its entirety after Fātiĥah

Rakáh 2: Sūrah al-Ghāshiyah [sūrah #88] in entirety after Fātiĥah. [Muslim #878]

 

30th Ramadan 1445 - p2/8

ON ATTRIBUTING A RECITATION TO ONE OF THE READERS
It is not disliked to say: “Recitation of Abū Ámr” or “Recitation of Nāfiý” or Hamzah or Kisā’īy, etc. No one has objected to this from either the early or later scholars.

ON TEACHING THE QUR’ĀN TO DISBELIEVERS
It is not prohibited to read out the Qur’ān to a disbeliever and for him/her to listen to the Qur’ān. However, it is prohibited for them to touch the muşĥaf [copy of the Qur’ān]. Is it permissible to teach them the Qur’ān? Shāfiýī scholars say: that if it is not hoped that they will become Muslims, it is not permissible to teach them. If there is hope that he/she may accept Islam, then there are two opinions: The first, is that it is permissible; the second, is that it is still not permissible, similar to impermissiblity of selling a copy of the Qur’ān to a kāfir.

[The above prohibition makes sense looking at recent events in the west – if the copies of the Qur’ān were strictly in Muslim hands, kafirs would not be able to desecrate them by burning, etc; but at the same time it is impossible to prevent others from obtaining a copy of the Qur’ān today. In Imām Nawawī’s time, it was not easy to produce a copy of the Qur’ān, as it would have to be laboriously copied by knowledgeable scholars who were skilled calligraphers and was verified by others. However, printing has made it possible for anyone to produce a copy, with no effort. So many such rulings of say a hundred years ago are not practical in our time].

ON WRITING THE QUR’ĀN FOR SPIRITUAL CURES (RUQ’YAH)
Scholars differed on the practice of writing the Qur’ān on a plate [using a coloured edible material such as saffron] and then wash it in a glass and give it to an ailing person to drink: Ĥasan [al-Başrī], Mujāhid, Abū Qilābah, Awzāýī said there is no harm in it; but [Ibrāhīm] al-Nakhaýī disliked it. Qāđī Ĥusayn al-Baghawi and others said: “If Qur’ānic verses are written on sweets or other eatables – there is no harm in eating them”.

ON ENGRAVING THE QUR’ĀN ON WALLS AND EMBROIDERING ON CLOTHES
It is makrūh [disliked] to engrave verses of the Qur’ān or Divine Names on walls and to embroider them on cloth [to hang them or use as decoration]. Imām Mālik and Ibn Şalāĥ permitted writing of Qur’ānic verses to ward off evil [as an amulet] when the writing is placed in an envelope made of leather or if the folded piece is in waxed covering [for water proofing –plastic serves the same purpose]. It is permissible to wear it in a state of impurity or to take it to unclean places such as toilets; [permissible due to its protective covering, which prevents its being defiled] [Fatāwā Ibn Şalāĥ,1/251]. Nevertheless, it is better to refrain from doing so. Also, it is disliked to hang verses of the Qur’ān for decoration [ Radd al-Muĥtār, 1/321 citing Fat’h al-Qādir].

 

8 pages marked 30 Ramadan - complete the entire book (al-tibyan). skipping some detailed shafiyi fiqh ruling and discussion of differences, and some other repeated matters, i have condensed almost the entire book - bi Hamdillah - in these 30 day pages. in sha'Allah, will release the whole lot as a booklet. wa billahi't tawfiq.

30th Ramadan 1445 - p1/8
---

ENQUIRING ABOUT PRESCRIPTIVE MATTERS IN THE QUR’AN

Certain matters are prescriptive [tawqīfīyyah] and there is no room for argument about them or scope for a rational explanation. For example, the order of verses in the Qur’ān; however, if one wishes to inquire about them, they should ask: ‘What might be the wisdom in the appearance of this āyah before this’ instead of saying: “Why is this āyah before / after that āyah?”


THE DISLIKABILITY OF SAYING: “I FORGOT”

It is disliked to say: “I forgot such and such āyah,” rather one should say: “I have been made to forget” or “I do not recollect” or “It eludes my memory” because it is thus advised in the hadith:

Ĥadīth #73: Narrated by Ábdullāh ibn Masúūd rađiyAllāhu ánhū [Muslim #790, Ibn Ĥibbān #761]
RasūlAllāh şallAllāhu álayhi wa sallam said: “None of you should say: ‘I have forgotten such and such a verse.’ Rather he has been made to forget”.
----
Ĥadīth #74: Narrated by Ábdullāh ibn Masúūd rađiyAllāhu ánhū [Bukhārī 5039, Muslim #790]
RasūlAllāh şallAllāhu álayhi wa sallam said: “How bad it is for anyone among you to say: ‘I have forgotten such and such a verse.’ Rather he has been made to forget”.
----
Ĥadīth #75: Narrated by Sayyidah Áayishah rađiyAllāhu ánhā [Bukhārī 5037-38, Muslim #788]
RasūlAllāh şallAllāhu álayhi wa sallam heard a man reciting the Qur’ān and he said: “May Allāh have mercy on him; he reminded me of a verse which had eluded me” [and in another report:] “I was made to forget.”


THE NAMES OF SŪRAH (CHAPTERS) IN THE QUR’ĀN

It is permissible to say: Chapter of the Cow, Chapter: Family of Ímrān, Chapter of Women Chapter: The Table Spread, Chapter of Cattle, etc. [sūrah baqarah, sūrah aāl Ímrān, sūrah al-nisā’a, sūrah al-mā’idah, sūrah al-anáām] and there is no dislikability about it because it has been thus mentioned in the ĥadīth, even though some early scholars did not prefer this. RasūlAllāh şallAllāhu álayhi wa sallam has said: ‘Sūratu’l Baqarah’ [Bukhārī #4008], ‘Sūratu’l Kahf’ [Muslim #809, Abū Dāwūd #4323, Tirmidhī #2886], etc. and many others.

The Companions have also said likewise, such as Ábdullāh ibn Masúūd rađiyAllāhu ánhū who said: “This is the place where the Chapter of the Cow [sūratu’l baqarah] was revealed” [Bukhārī #1747, Muslim #1296], and he has said: “I recited the Chapter of Women [sūratu’n nisā’a] in front of RasūlAllāh şallAllāhu álayhi wa sallam.”

 

29th Ramadan 1445. belated post.
---

RESPECTING THE QURAN

Every Muslim knows that it is obligatory to respect and revere the Qur’ān, and to protect the copies of the Qur’ān from intentional or accidental disrespect, and safeguard its sanctity. All Muslims agree that anyone who rejects a single letter from the Qur’ān or tries to add a letter in it deliberately, is a kāfir.

Qāđī Íyāđ said: Know that whoever belittles or denigrates the Qur’ān [as in the Message] or the muşĥaf [as in the written/printed copy of the Book] – or insults it, mocks it or repudiates a single letter in it, or belies anything that is explictly said therein – whether commands or reports; or affirms something the Qur’ān has negated in full knowledge that Qur’ān has negated it; or doubts anything in it: in all these cases, the person is a kāfir, by consensus of all Muslims.

---
HERMENEUTICS (TAFSĪR) OF THE QUR’ĀN

It is forbidden [ĥarām] to explain the Qur’ān for those who are neither qualified to do so nor have the knowledge. This is mentioned in various ĥadīth and there is a consensus of all Muslims upon this. If a scholar is qualified, it is permitted and desirable for him to explain the Qur’ān.

[Interpretation of the Qur’ān is an advanced science and requires extensive knowledge of ĥadīth, áqīdah, fiqh, etc. and also a command of the Arabic language – syntax, morophology and semantics – mastery in other branches of Arabic linguistics such as rhetoric, clear expression, stylistics, discourse analysis, literary analysis etc is also required. Merely an ability to read and understand Arabic is not enough for one to interpret or explain the Qur’ān.]

If one is qualified to interpret the Qur’ān [i.e. tafsīr] – and is equipped with the faculties by which its meanings are understood, and the intention of the verse is largely apparent – he is allowed to do the interpretation, if some aspects of it can be understood by extrapolation and independent judgment [ijtihād], such as expression, usage and style [máānī], explicit and implied rulings, verses which are specific and generic, grammar and syntax [iýrāb] etc.

But if the meaning of some verses cannot be known by reasoning [ijtihād] such as those issues which can be known only by reporting, and knowing the lexical meaning – it is not permissible for one to explain except by way of authentic narrations and via reliable scholars of tafsīr.

As for someone who is not qualified – such as a person who does not have the skillset – then it is forbidden [ĥarām] for such a person to interpret the Qur’ān on his/her own. However, he/she is permitted to cite or recount the interpretation of reliable scholars of this science.

----
[Thus, the rash interpretation of ignorant, incompetent and unqualified talking heads of our times, such as self-styled tafsīr scholars, who have mushroomed everywhere, should be avoided. Especially, if their novel interpretations contradict established áqīdah, or fiqh rulings, and are opposed to the opinions of our salaf should be discarded. It is ĥarām to listen to such people].


SPECULATIVE INTERPRETATION (Tafsīr bi’r Rāý)

There are various kinds of speculative interpretation [i.e. not based on reports].

§ The interpreter [mufassir] who tries to interpret a particular verse to prove the juridical ruling of his madh’hab and support his opinion – even though he is himself not sure about that meaning, but he does so, merely to prevail upon his opponent.

§ The interpreter seeks to invite people toward good, and he uses the verse to prove his point, even though he is himself not convinced of its meaning.

§ The interpreter who crafts meanings for Arabic words without examining whether such meanings are accepted among linguists. Meanings of words and usage cannot be taken [as valid] except from those deemed masters of the language, and [early] scholars of tafsīr, who have explained the following aspects of the language: literal and figurative meanings of words [máānī]; grammar, syntax and semantics; meanings which are implied due to elision, abbreviation or implicit expressions [ĥadhaf, ikhtişār, iđmār]; literal and figurative expressions, generic and specific implications, summarised and elaborated expressions, [difference of meaning] due to order of words and punctuation [taqdīm, ta’khīr], etc. should be considered, when explanations are against the literal meaning of the word.

The knowledge of Arabic alone is not sufficient either; it is also essential to know what the early masters of tafsīr have said about it, and if there is an agreement among them whether a certain verse should not be taken literally, or whether certain verse is specific in its implication, or an implicit reference etc. which oppose the literal meaning. Thus, explanations that contradict well-known meanings in accordance with linguistic aspects and established opinions of early masters of tafsīr [in case of figurative meanings] will be deemed speculative interpretation and is forbidden. Allāh táālā knows best.

----
DEBATING AND ARGUING ABOUT THE QURAN

It is forbidden to debate and argue about the Qur’ān except in the way of truth and to defend its veracity. Therefore, if one is convinced that a certain verse is conclusive proof against the juridical opinion of his own madh’hab, and only a probable but feeble evidence in his favour – but he stills argues to defend his madh’hab, even though he is sure that the other position is stronger – then this is ĥarām. However, if one is indeed not convinced about the other position, he is excused. RasūlAllāh şallAllāhu álayhi wa sallam has said:

Ĥadīth #72: Narrated by Abū Hurayrah rađiyAllāhu ánhū [Ibn Ĥibbān #1464]
“Quarelling about the Qur’ān is disbelief.”

---
Khaţţābī has said that: “Here, quarrel [mirā’a] means, doubting in its veracity; and arguing about its being right. It is said: “argumentation proferred by heretics as proof for their heresies”.

 

28th Ramadan 1445

STARTING A NEW KHATM

After the completion of the Qur’ān [i.e. after one khatm] it is highly desirable to start the next right after – as this was the practice of our elders [salaf], and the ĥadīth of Sayyidunā Anas rađiyAllāhu ánhū is mentioned in this regard:

Ĥadīth #70: Narrated by Anas ibn Mālik rađiyAllāhu ánhū [Adhkar Imām Nawawī #322]
RasūlAllāh ﷺ said: “The best of deeds is to complete [ĥall] and to embark [ruĥlah]” He was asked about them and he replied: “Beginning to recite the Qur’ān and to complete it”

SUPPLICATIONS AFTER DOING THE KHATM

O Allāh, remedy our hearts, efface our flaws, grant us your friendship and adorn us with piety; give us goodness in the Hereafter and in this world. Grant us Your obedience, so long as You keep us alive.​

O Allāh, ease our path to prosperity; give us refuge from the evil of our own selves, sins and wickedness in our deeds; give us refuge from the punishment of Hell and punishment in the grave; protect us from temptation in life and from the travails of death; and give us safety from the strife and mischief of the false Messiah. O Allāh we ask Thee for guidance, piety, virtue and plenitude. ​

O Allāh, we entrust to You, our religion and our bodies, and the completion of our deeds; our lives and our families and those whom we love; and all Muslims – and all that you have bestowed upon us and upon them in matters of the Hereafter and this world. O Allāh, we beseech Thee to grant us pardon and safety in matters of the religion, worldly matters and the matters of the Hereafter; O Allāh reunify us and our loved ones and bring us together in the dwelling You have honoured [Paradise] by your Infinite Grace and Mercy.​

O Allāh remedy the state of Muslim leaders, guide them to be just towards their subjects and to be kind and generous towards them; and to be benevolent towards them; and be lenient towards them; and protect the interests of Muslims and make them love their subjects and make their subjects to love them and guide them on Your Straight path and to work to strengthen the true and right religion. ​

O Allāh make Muslims [and their leaders] upright and that they enjoin the righteous, and act upon it; and forbid evil and abstain from it; safeguarding the limits and bounds You have imposed and to be always obedient to You and mindful of Your commands; to be just, equitable and giving good counsel to each other.​

O Allāh Remedy the state of Muslims; give them respite from inflation; give them safety in their lands; aid them in repaying their debts; cure the sick among them and give them full recovery; aid their armies and give safety for those who are abroad. O Allāh! grant Muslim prisoners release from their incarceration; give them relief and comfort their hearts, and efface anger from their hearts and make them love each other. O Allāh, fill their hearts with faith and wisdom, and keep them steadfast upon the community of Your Messenger – şallAllāhu álayhi wa sallam. Guide them to fulfil their obligations and aid them against Your and their enemies. O Allāh, the Truthful Deity! Make us one among [good Muslims].​

O Allāh protect them from evil and harm in their deeds and words; give them prosperity and munificence in all their matters and states. All praise be to Allāh, the Lord of the Universe – praise that begets bounties and on account of which bounties multiply manifold​

=====
ETIQUETTE OF THE QUR’ĀN WHICH EVERY MUSLIM SHOULD BE AWARE OF

Ĥadīth #71: Narrated by Tamīm al-Dārī rađiyAllāhu ánhū [Muslim #55]
RasūlAllāh ﷺ said: “The religion is [good] counsel.” We asked: “For who?” He replied: “For Allāh, for His Book, for His Messenger, for Muslim leaders and common Muslims”

Scholars have said that “counsel for the Book of Allāh” means to bear faith in it, that it is the Divine Speech of Allāh and which He has revealed to His Messenger. There is no similitude with the speech of anyone or anything in the creation; no one in the creation has the power to bring similar to it.

It means: to venerate it, to recite it with due respect, to recite it in a good voice and with sincerity and humility.

It means: to defend attacks against it by those who proffer false explanations and seek to distort its message, and to refute objections by transgressors.

It means: to affirm the veracity of everything in it, and to adhere to its commands; to understand its meanings, learn from the knowledge and parables therein, heed its admonitions and to reflect upon its wonders, to act upon that which is clear and to accept the abstruse without arguing about it; to investigate the general and the specific, the abrogated verses and the abrogators, etc.

It means: to spread its knowledge and to call people towards it.

=======

 

27th Ramadan 1445


PREFERRED TIMES FOR QUR’ĀN RECITATION

The best time for recitation is during şalāt; reciting more verses in şalāt is preferable to longer prostrations. Outside şalāt: The best time is recitation in the night; and recitation in the second half of the night is better than the first half. It is also desirable to recite between maghrib and íshā. The best time for recitation during the day is after the fajr şalāt.

There is nothing dislikable about recitation in makrūh timings even though Ibn Abū Dāwūd has narrated from Muáān ibn Rifāáh from his teachers that they disliked recitation after áşr prayer and said that it was the time the Jews read; Imām Nawawī says that this opinion is not acceptable and there is no basis for it [i.e. not reciting after áşr prayer]. However, scholars say that it is better to do other dhikr in the three makrūh times [the short period after sunrise and mid-day; and before sunset] instead of Qur’ān recitation.

Similarly, it is preferred and desirable to recite on special days and months such as:

§ Fridays, Mondays, Thursdays

§ The Day of Árafah; and the other ten days of Dhu’l Ĥijjah [includes Árafah]

§ The last ten days of Ramađān; and the entire month of Ramađān

---
CITATION FROM THE QUR’ĀN

If someone wishes to cite the Qur’ān, he is permitted to say: “Allāh táālā has said:” [qāla Allāhu táālā kadhā] or “Allāh táālā says:” [Allāhu táālā yaqūlu kadhā]. There is neither any preference for either, nor any dislikability in either case – and both phrases [qāla / in past tense and yaqūlu / in present tense] have been used by elder scholars and later masters [salaf and khalaf].

Abū Dāwūd has reported from Muţarrif ibn Ábdullāh ibn al-Shikh’khīr, a famous Tābiýī, that he said: Do not say: ‘Indeed Allāh táālā says,’ rather you should say: “Indeed, Allāh táālā has said.” However, the Tābiýī – may Allāh have mercy upon him – has erred, because this is used in the Qur’ān, the sunnah and used by Companions and those who came after them – may Allāh be pleased with them all. Allāh táālā has said:


And Allāh tells the truth.

Ĥadīth #67: Narrated by Abū Dharr rađiyAllāhu ánhū [Muslim #2687]

Allāh táālā says: “Whoever comes with a good deed, then for him will be a reward ten times”

Ĥadīth #68: Narrated by Anas ibn Mālik rađiyAllāhu ánhū [Bukhārī #1461]

In the explanation of the verse: “You will not attain piety until you spend from that which is beloved to you”[3:] Abū Ţalĥah said to RasūlAllāh şallAllāhu álayhi wa sallam : “Verily, Allāh táālā says... [In this ĥadīth, Abū Ţalĥah said ‘yaqūlu/Allāh says’ in the presence of the Prophet şallAllāhu álayhi wa sallam, and he did not object].

----

ON COMPLETION / KHATM OF THE QUR’ĀN

1. If one recites the entire Qur’ān in şalāt, it is desirable to do the completion in şalāt, preferably in the two sunnah rakáh of fajr [such that the last sūrahs are recited in the sunnah salah] or the two sunnah rakáh after maghrib. As for those who recite the Qur’ān outside şalāt, early mornings and the early part of night are preferable to do the khatm [meaning, recitation of the entire Qur’ān from al-ĥamd to an-nās].

2. It is desirable to fast on the day of completion, except if it falls on prohibited days [such as the Eid day or the 4 days of Dhu’l Ĥijjah]. [Abū Bakr] ibn Abū Dāwūd through his chain has reported that Ţalĥah ibn Muşarrif, Ĥabīb ibn Abī Thābit and Musayyib ibn Rafiy, prominent scholars from Kūfah, would fast on the day they completed the Qur’ān.

3. It is desirable to attend the gatherings of khatm al-Qur’ān as it is proven from şaĥīĥ ĥadīth:

Ĥadīth #69: Narrated by Sayyidah Ĥafşah rađiyAllāhu ánhā [Bukhārī #324, Muslim #890]

RasūlAllāh şallAllāhu álayhi wa sallam ordered [even] women in their periods to come out on the day of Eyd and be present in goodness and supplications of Muslims.

Dārimī and Ibn Abī Dāwūd have narrated from Ibn Ábbās rađiyAllāhu ánhumā that he saw a man listening to another reciting the Qur’ān. When the reciter wanted to do [duáā of] completion, Ibn Ábbās asked the listener to be present. [Dārimī #3515].

Ibn Abī Dāwūd reported via two şaĥīĥ chains from Qatādah, a prominent Tābiýī and a companion of Anas ibn Mālik rađiyAllāhu ánhū: “When Anas ibn Mālik rađiyAllāhu ánhū completed the Qur’ān [and wanted to supplicate after khatm,] he would ask his family to come together and then supplicate. [Dārimī #3517, Ţabarānī in al-Kabīr 1/232].

He has narrated via a şaĥīĥ chain from Ĥakam ibn Útaybah – another prominent Tābiýī that he said: “Mujahid and Ábdah ibn Abī Lubābah sent a message and they both said: We sent for you, because we wish to do khatm of the Qur’ān; and supplication [duáā] at the time of completing the Qur’ān is accepted.” [Dārimī #3525].

In another şaĥīĥ narration he is reported to have said: “Indeed mercy descends [upon the gathering] when the Qur’ān is being completed”.

In another şaĥīĥ narration, reported from Mujahid that he said: “People [from the early generation] would come together in a gathering and say – ‘mercy descends’”.

4. Supplication after completion of the Qur’ān is emphasised upon. Dārimī reports from Ĥumayd al-Aáraj: “When one recites the Qur’ān and supplicates... four thousand angels will say Amen.” One should supplicate and beseech Allāh for ease in all important matters in this world and in the Hereafter.

 

26th Ramadan 1445



PROSTRATION OF RECITATION ON AN ANIMAL/VEHICLE

If a traveller recites a verse of prostration whilst riding an animal [or in a vehicle or on a plane] on a journey, one should do sajdah by gesture – this is the Shāfiýī madh’hab and also [according to Imām Nawawī:] the madh’hab of Mālik, Abū Ĥanīfah, Abū Yūsuf, Muĥammad, Aĥmad, Zufar, Dāwūd and others. Some Ĥanafīs have said that it is not allowed to do so. As for a person riding an animal [or being in a vehicle] in one’s domicile, it is not permissible to do sajdah by gesture. [Ĥanafī position: Since we do not place a time limit on doing sajdah, the person can do sajdah whenever he/she alights].



ON RECITING THE TRANSLATION OF A VERSE OF PROSTRATION

If the translation of the verse of prostration is read aloud, it is wājib to prostrate for the person reading and also for those who hear, according to the Ĥanafī madh’hab. According to Shāfiýīs, prostration is not required upon reading or listening to translations of such verses.



IS IT DISLIKABLE TO RECITE THE VERSE OF PROSTRATION AT ANY TIME?

It is not disliked [makrūh] to recite the verses of prostration during times when it is disliked to pray [such as after the áşr or fajr salat]. This is the opinion of Shāfiýīs and scholars such as Shábī, Ĥasan Başrī, Salim ibn Ábdullāh, Qāsim, Áţā, Íkrimah, Abū Ĥanīfah and other mujtahid imāms [aş-ĥāb al-rā’y] and Mālik in one of the two opinions reported from him. Some scholars, such as, Ábdullāh ibn Úmar, Saýīd ibn al-Musayyib, Mālik in the second opinion reported from him, Is’ĥāq ibn Rahawayh and Abū Thawr disliked recitation in makrūh times.

--

NOTE: While it is allowed to recite the verse in times specified as makrūh to pray, it is not permissible to do the prostration in these times. One should wait until the makrūh time ends.

Ibn Áābidīn in his Radd al-Muĥtār [1/373]: Makrūh timings are of two categories. The times in the first category are absolute:

a) after sunrise [approximately 20 minutes after sunrise]

b) after mid-day and [approximately 20 minutes after mid-day]

c) prior to sunset [approximately 20 minutes before sunset until sunset]

The second category is relative:

a) after praying fajr until makrūh time ends after sunrise and

b) after praying áşr until sunset.

=====
RUKŪÚ IN LIEU OF SUJŪD, FOR VERSES OF PROSTRATION

According to Shāfiýīs and others, bowing down [rukūú] in lieu of prostration is not sufficient. Ĥanafīs say that: rukūú with the intention of prostration of recitation will be sufficient to fulfil the wājib. [Refer to fiqh manuals for details].

---

THE MANNER OF PROSTRATION OF RECITATION

According to Hanafis: One stands [as for şalāt] facing Qiblah and says Allāhu Akbar and goes on all fours to do prostration as in şalāt; we do not raise our hands while saying Allahu Akbar as in taĥrīmah. In the sajdah, we recite: “sub’ĥāna rabbiya’l aálā” at least three times and then saying Allāhu Akbar, stand up. In the Ĥanafī madh’hab, saying Allāhu Akbar before and after the sajdah is sunnah; and standing before and after the prostration [qiyām] is desirable and praiseworthy [mustaĥab]. Also, there is no salām, as in the Shāfiýī madh’hab.

-----
Ĥadīth #66: Narrated by Abū Hurayrah rađiyAllāhu ánhū [Muslim 81/56]

RasūlAllāh şallAllāhu álayhi wa sallam said: When the son of Ādam recites the verse of prostration and then prostrates, the Devil will slink away and say, weeping, “Woe unto me! The son of Ādam was commanded to prostrate and he prostrated – and for him, is Paradise. I was commanded to prostrate, and I refused, and for me, is Hellfire.”

----
MISCELLANEOUS RULINGS

The following rulings are according to the Ĥanafī madh’hab.

1. If the imām is Shāfiýī and he recites the second instance of the verse of prostration in Sūrah Ĥajj [22:77] and prostrates in şalāt, the [Ĥanafī] follower should follow the imām even though it is not wājib in our madh’hab.

2. Sajdah is not wājib upon writing the verse of prostration or looking at it [unless one articulates and ‘reads’ the verse or its translation aloud].

3. When one recites and others have heard – it is desirable [mustaĥab] for those hearing to stand in a line [as in şalāt] behing the person who recited the verse and do sajdah together; those behind raise their heads after the reciter does. Unlike the Shāfiýī position: those who hear are not required to follow the reciter or synchronise their prostration with the reciter.

4.Things that invalidate şalāt, such as nullification of ritual purity [ĥadath] or speech, will also invalidate the sajdah of recitation

 

25th Ramadan 1445

PREREQUISITES FOR PROSTRATION OF RECITATION [Sujūd al-Tilāwah]

The conditions for Prostration of Recitation are the same as that for voluntary prayer – one should be ritually pure, and be in a state of ablution [i.e. ghusl and wuđū], one’s person and clothes should be free from ritual impurity [najāsah]. One should stand in a clean place and face the qiblah, and cover one’s body as is canonically mandated [satr al-áwrah].

RECITING VERSES OF PROSTRATION IN ŞALĀT

Those who considered the verse in Sūrah Şād [38:24] as significant [for prostration] say that it is wājib to do sajdah upon reciting it – whether within şalāt or outside [i.e. the Ĥanafīs].

Imām Shāfiýī and others said: This verse is not significant among verses of prostration. If one recites it outside şalāt, it is praiseworthy for one to prostrate – because the Prophet şallAllāhu álayhi wa sallam has indeed prostrated upon reciting it; but if one recites in şalāt, one does not prostrate. [This is the meaning of ázimah/ázā’im; ‘significant’ in this context means ‘necessary to prostrate in şalāt or otherwise’]. If a layman unknowingly prostrates, his şalāt is not invalidated; but if a scholar does it, then he must do prostration of forgetfulness [sajdah sahw] as well. Imām Nawawī says that the correct [Shāfiýī] position is that şalāt IS invalidated, because one has increased an item which is not a part of the şalāt. The other position is that it is not invalidated. [In the Ĥanafī madh’hab, it is not invalidated because this sajdah is also wājib].

If the imām does the sajdah upon this verse [38:42] because he deems it significant, and if the follower does not [consider it significant, such as a Shāfiýī]; then he should not follow the imām. Instead, he should stand waiting until the imām finishes his sujūd. Also, it is not necessary to do sajdah sahw because of the imām’s doing sajdah and the follower abstaining.


WHO SHOULD DO SAJDAH UPON HEARING VERSES OF PROSTRATION

Imām Nawawī says that it is sunnah for these people to prostrate: when one who is in a state of ritual purity recites it; one who listens to it; and one who is not actively listening to, but the sound of recitation falls upon his/her ears. It is the same if the reciter is in şalāt or out of it. Ĥanafīs also say the same, except that sajdah is wājib.


SAJDAH UPON RECITING ONE OR TWO VERSES

Imāms Abū Ĥanīfah, Muĥammad ibn Ĥasan, Abū Thawr [and it is the position of Shāfiýīs] have said that there is no blame in reciting only the verse of prostration or one or two verses; it is not necessary that one should recite a passage in which the specific āyah appears. It is permissible to recite only one āyah [upon which sajdah is wājib].


SOME RULINGS CONCERNING PROSTRATION IN ŞALĀT

Given below are some rulings when one recites any of the 14 verses of prostration. The rulings are mostly Shāfiýī as this is adapted from Imām Nawawī’s book. [Ĥanafī rulings are mentioned in bracket where we differ from Shāfiýīs]. Readers are required to refer to fiqh manuals for detailed rulings of respective madh’habs.

If the person is doing his şalāt individually, he prostrates upon reciting the verse. If he forgot or deliberately omitted the sajdah and continued his şalāt, but later wished to do sajdah, it is not allowed for him to do so. If he does so knowingly, his şalāt is invalidated.

If a person is praying in congregation: If he is the imām, then the rulings for one praying individually apply to him. And the followers should follow the imām if he prostrates upon reciting verse of prostration; if the imām does not prostrate, it is not allowed for the follower to prostrate; however, it is desirable for the follower to prostrate after completing the şalāt. [Ĥanafī: It is not permissible – either imām or follower – to prostrate outside şalāt, for what was recited or heard within şalāt].


WHEN CAN/SHOULD ONE PROSTRATE

Scholars say that one should prostrate soon after reciting the verse of prostration [or upon hearing it] or within a short period after recitation. If a long time has passed after recitation, the sajdah has been anulled. It is not necessary to do expiation later. [Ĥanafī: Irrespective of the time elapsed, it is wājib for one to prostrate upon reciting or hearing āyah of sujūd, though it is makrūh tanzīhī to delay it for a long time. In fact, it is permissible for one to 14 sujūd together, after the khatm].


RECITING A VERSE REPEATEDLY

If one recites all the 14 verses – or some of the verses – of sajdah in one sitting, one should sajdah for every such verse recited.

If one repeats one such verse in multiple sittings – he/she should do sajdah for every time it was recited in a separate sitting.

If one repeats the same verse multiple times in ONE sitting, and does sajdah the first time, it suffices for all the times the verse was repeated. [This is the Ĥanafī position].

If one recites the same verse in both the rakáh – he has to do sajdah in both rakáh, as each rakáh will be deemed a separate ‘sitting’ [majlis].

 

24th Ramadan 1445

PRINTABLE PDF ATTACHED

 

23rd Ramadan 1445


THE MEANING OF ĀMĪN (AMEN)

It is desirable and praiseworthy for everyone who recites the sūrah al-Fātiĥah – whether in şalāt or outside – to say Āmīn [Amen].

Ĥadīth #61: Narrated by Abū Hurayrah rađiyAllāhu ánhū [Bukhārī #782 , Muslim #410]

RasūlAllāh şallAllāhu álayhi wa sallam said: When the imām says ghayri’l maghđūbi álayhim– wa la’đ đāllīn [not those who incurred Thy Wrath, nor those who are astray] say: Āmīn. So, whoever’s saying coincides with that of the Angels, all his past sins will be forgiven.

Ĥadīth #62: Narrated by Wā’il ibn Ĥujr rađiyAllāhu ánhū [Tirmidhī #248]

I heard RasūlAllāh şallAllāhu álayhi wa sallam recite: wa la’đ đāllīn [nor those who are astray], and then he said: Āmīn, by lengthening the vowels [of āmīn].

===

The meaning of Āmīn is: “O Allāh, accept!”

It is also said: “Let it be thus”

It is also said: “Do it thus..”

It is also said: “No one has the power to do this except You”

It is also said: “O Allāh, do not dash our hopes [do not disappoint us]”

It is also said: “Give us safety and keep us in prosperity” [aāminnā bi khayr]

It is said: Allāh táālā wards off calamities because of it.

It is said: Āmīn is a level in Paradise; those who say it [ask for it] are deserving of it.

It is also said: It is one among the Divine names of Allāh – but the majority of scholars, including research scholars, have rejected this opinion.

It is said: This was a Hebrew word, which was Arabicised.

===
In şalāt, it is desirable and praiseworthy [mustaĥab] for the imām, the follower and the person praying individually to say āamīn . Shāfiýīs and others permit saying aloud, but it is wājib in the Ĥanafī madh’hab to say aāmīn softly.

Ĥadīth #63: Narrated by Wā’il ibn Ĥujr rađiyAllāhu ánhū [Bukhārī #780]

RasūlAllāh şallAllāhu álayhi wa sallam said: When the imām says aāmīn, you too say aāmīn.

Ĥadīth #64: Narrated by Wā’il ibn Ĥujr rađiyAllāhu ánhū [Sunan Dāraquţnī 1/334; Ţayālisī in Musnad 1/92; Ĥākim in al-Mustadrak 2/232 and he said this is şaĥīĥ on the conditions of Bukhārī and Muslim]

I prayed with RasūlAllāh şallAllāhu álayhi wa sallam and heard him recite: ghayri’l maghđūbi álayhim– wa la’đ đāllīn [not those who incurred Thy Wrath, nor those who are astray], and then he said: Āmīn, and he lowered his voice when he said that.

===

THE VERSES OF PROSTRATION

There are fourteen verses in the Qur’ān [some differed upon], when one recites them or hears these verses recited, it is wājib to prostrate [i.e. sajdah].

Those who said it is only desirable and not wājib are: Úmar ibn al-Khaţţāb, Ibn Ábbās, Salmān al-Farisi, Ímrān ibn Ĥuşayn, Mālik ibn Anas, Awzāýī, Shāfiýī, Aĥmad ibn Ĥanbal, Is’ĥāq, Abū Thawr, Dāwūd and others rađiyAllāhu ánhum.

Abū Ĥanīfah rađiyAllāhu ánhū said that it is wājib and cited the following verse:



Then what is [the matter] with them, they do not believe? When the Qur’ān is recited they do not prostrate.

----
Those who claimed that it is not wājib cited the example of Sayyidunā Úmar rađiyAllāhu ánhū:

Ĥadīth #65: Sayyidunā Úmar recited Sūrah Naĥl on the pulpit on a Friday, until he reached the verse of prostration – he prostrated and others prostrated too. The next Friday, he recited the same and he reached the verse of prostration and he said: “People! We pass by the verse of prostration; whoever prostrates, he is right; and one who does not prostrate has not committed any sin” and he [Sayyidunā Úmar] did not prostrate. [Bukhārī, #1077].

[Imām Nawawī presents proof for his position as a Shāfiýī scholar; as Ĥanafīs, we have our own proofs – it is beyond the scope of this abridged work for a detailed exposition of this issue].

====
NUMBER OF VERSES OF PROSTRATION

Imām Shāfiýī and other scholars said that the verses are fourteen – they include two verses in Sūrah Ĥajj and omit the verse of prostration in Sūrah Şād, saying that it is not among the important [or necessary] ones, but only desirable [mustaĥab].

Imām Abū Ĥanīfah also said that the verses of prostration are fourteen and said that the verse in Sūrah Şād is important; he however, omitted the second verse of prostration in Sūrah Ĥajj.

Two opinions are reported from Imām Aĥmad: First is the same as Imām Shāfiýī. The second is that there are fifteen verses of prostration – he included both the second verse of prostration in Sūrah Ĥajj and the verse of prostration in Sūrah Şād.

Two opinions are reported from Imām Mālik: First is the same as Imām Shāfiýī. The second is that there eleven verses of prostration – he omitted the verse of prostrations from Sūrah Najm, Sūrah Inshiqāq, Sūrah Álaq [Iqra’a] and the second verse of prostration from Sūrah Ĥajj.

 

22nd Ramadan 1445

INTERRUPTING RECITATION

If a person was reciting while walking on the road and he passes by Muslims, it is desirable for him to interrupt his recitation and greet them [say salām to them] and then resume his recitation. It is better to say ta-áwwudh before resuming. If someone enters and greets a person busy reciting, he/she can interrupt the recitation to reply to the greeting and resume thereafter.

If one sneezes in the middle of recitation – one can interrupts to say al-ĥamdu lillāh and then continue recitation. Also, if someone else sneezes and says al-ĥamdu lillāh, it is desirable to interrupt the recitation to send blessing upon the sneezing person and say yarĥamuk-Allāh.

When one hears the call for prayer [adhān] – one should stop recitation and answer the muadh’dhin, as specified in the sharīáh, and continue recitation after the adhān is complete.

If one is busy reciting and someone asks for something – one can use a sign to answer if possible; but if the sign is complex and is not easily understood or doing so may offend the other person – it is permissible to interrupt the recitation and answer the person, though it is preferable to not interrupt. Allāh táālā knows best.
===

STANDING UP TO HONOUR SCHOLARS AND PIOUS PEOPLE

If a scholar or a person of [religious] merit or a pious person or those who ought to be honoured such as seniors and people of noble ancestry [such as sayyids] or elder relatives enter, there is no harm in stopping the recitation and standing up to greet them and honour them. But this should not be for mere show or formality. Rather, standing up in respect for people deemed honourable in religion, is a desirable act and deserves reward.

RasūlAllāh şallAllāhu álayhi wa sallam himself [though he is the most honoured in creation] stood up for others and at other times, asked his Companions to stand up in respect and to honour others. Such examples abound even among the Tābiýīs and pious scholars who came after them. Imām Nawawī has written a short epistle on this specific topic in which he has mentioned various ĥadīth and narrations of Şaĥābah and Tābiýīn that prove that it is desirable and praiseworthy to stand up in respect for honourable folk. The name of the epistle is: Al-Tarkhīş bi’l Qiyām li-dhawi’l Fađli wa’l Maziyyati min Ahl al-Islām.

===
Recitation in the Şalāt is obligatory. There are minor differences in various madh’habs, but by common agreement it is wājib to recite fātiĥah in all the rakáh except in the latter two (or one) rakáh of obligatory şalāt. The terms wājib and farđ are used interchangeably by Shāfiýīs; whereas in the Ĥanafī madh’hab, a farđ action is distinct from a wājib action; if one misses a wājib action in şalāt, doing the prostration of forgetting [sajdah sahw] will compensate for the error; but if one misses a farđ action, the şalāt becomes invalid.

======


RECITATION WITHIN ŞALĀT – SOME RULINGS

Some common rulings are mentioned below from a Ĥanafī perspective [and Shāfiýī position according to Imām Nawawī in his Tibyan.] This is not an exhaustive list of rulings; the reader is advised to refer to fiqh manuals of their respective madh’habs.

Shafiyis require that both the imām and the follower recite the fātiĥah; in the Ĥanafī madh’hab, it is not allowed for the follower to recite, neither in prayers where the imām recites aloud [fajr, maghrib and íshā] nor in the şalāt where it is recited quietly [as in żuhr and áşr].

Ĥanafīs do not recite fātiĥah or any other sūrah in the funeral prayer; Shāfiýīs permit reciting fātiĥah.

In tarāwīĥ and witr [after tarāwīĥ in Ramađān] the imām recites aloud.

In the Eid şalāt and prayers during solar and lunar eclipse and in prayer for rain [istisqā] the imām recites aloud.

===
VERY IMPORTANT NOTE ON RECITING SOFTLY

There is a widespread ignorance about an issue, even though it is commonly agreed upon by all scholars and mentioned in many books. What is the description of ‘reciting softly’ and how much one can lower their voice, so that their recitation is considered valid?

Concerning recitation of the Qur’ān, within or outside the şalāt; in the takbīrs one says in şalāt; and various invocations and supplications within or outside the şalāt – wherever it is specified that one can recite ‘softly’ or ‘quietly’ or ‘in a low voice’ [isrār, ikhfā] scholars mean that one should recite it in a voice which one can hear with their own ears in a silent place, without disturbance, and when the reciter is not hard of hearing. If he/she recites any lower than this, it cannot be considered as ‘recitation’.

People just look at the page without moving the lips or articulating the letters. This is known as ‘glancing at something’ [mulāĥażah] and NOT counted as recitation. If one does not move their lips and articulate the letters, the şalāt is invalid. In fact, if one is unable to recite due to swollen gums or some other malady, it is obligatory for them to follow someone else in prayer.

Merely looking at something – or ‘reciting’ without moving the lips nor articulating the letters does not count as recitation. For example, unless one utters the word: “I accept,” the Nikāĥ will not be valid; and unless one utters the word ‘divorce’, mere thinking will have no effect. So also, merely looking at a piece of writing during şalāt will not invalidate it, UNLESS one articulates and utters those words or letters. Conversely, unless one articulates Qur’ānic verses, other supplications and takbīr in the şalāt, it is deemed that none of this has been recited.

 

21st Ramadan 1445


ASKING SOMEONE WITH A SWEET VOICE TO RECITE

Many among our elders would request those with good voices among their companions to recite and they would listen. It is commonly agreed that it is praiseworthy to do so and it also has a precedent in the sunnah of the Prophet şallAllāhu álayhi wa sallam.

Ĥadīth #59: Narrated by Ábdullāh ibn Masúūd rađiyAllāhu ánhū [Bukhārī #4582, Muslim 800]

RasūlAllāh şallAllāhu álayhi wa sallam told me: “Recite to me the Qur’ān” I said: “O Messenger of Allāh! Do I recite to you, when the Qur’ān was revealed to you?” He replied: “I love to hear it when recited by someone else other than me.” So I recited the chapter ‘Women’ [Nisā’a] to him until I reached the verse: “How then, when We bring from every nation a witness and We shall bring you as a witness upon all of them.” The Prophet şallAllāhu álayhi wa sallam said: “Enough for now.” When I glanced at him, I saw that his eyes had welled up with tears.

----
Sayyidunā Úmar would often tell Sayyidunā Abū Mūsā al-Ashárī rađiyAllāhu ánhumā: “Remind us of our Lord Almighty” and the latter would recite the Qur’ān.

----
Scholars have said that it is praiseworthy to commence an assembly with the ĥadīth of RasūlAllāh şallAllāhu álayhi wa sallam and end it with recitation of the Qur’ān by someone with a beautiful voice. In such situations, one should recite the verses of the Qur’ān which evoke feelings of fear [of Allāh, and His Wrath] and hope [of His Mercy and Forgiveness]; of verses which exhort one to be abstemious in this mundane and temporal world; verses which draw one’s heart towards the Hereafter and seek reward in the Hereafter.

----

BEING MINDFUL OF NOT STOPPING MIDWAY

----
Imām Nawawī writes that it is better to stop the recitation at the verse where the topic at hand ends and not simply at juz’ markers [The Qur’ān is divided in 30 juz’ or parts]. Such as not stopping at the end of the 4th part [juz’] when the first verse of the 5th part, “And the married, among women...” is a continuation of the previous verse. Similarly, the speech of Sayyidunā Yūsuf álayhi’s salām continues from the 12th and the first verse of 13th is: “I do not [seek to] absolve myself” and the story of Lūţ álayhi’s salām continues to the first verse of the 20th part: “Then, the reply of his community was not but...” For a majority of readers who do not understand Arabic, stopping/starting where the topic ends/begins may not be possible. However, verse markers are prominent in our time and based on this, at the least, one should not stop in the middle of a verse – if one has to speak or do something, one should complete the verse. Scholars have permitted reciting portions from long surahs, but short sūrahs should be recited in full and it is disliked to omit verses from short sūrahs.

=====


PLACES AND SITUATIONS WHERE IT IS DISLIKED TO RECITE THE QUR’ĀN

Reciting the Qur’ān is generally praiseworthy, except in certain situations in which the sharīáh has disallowed recitation; some of which are:

§ It is disliked [makrūh] to recite the Qur’ān in the rukūú, sujūd and in tashahhud in şalāt. [In the Ĥanafī madh’hab this requires sajdah sahw]..

§ In the Ĥanafī madh’hab, it is disliked for a follower in congregational prayer to recite the Qur’ān; and even though Shāfiýīs allow recitation behind the imām, it is makrūh to recite anything more than fātiĥah [in that prayer where the imām recites aloud].

§ It is disallowed to recite the Qur’ān in the toilet, especially when one is relieving oneself.

§ It is disliked to recite the Qur’ān in a state of drowsiness and sleepiness when one doesn’t realise what one is reciting.

§ It is disliked to recite the Qur’ān during the sermon [Friday or Eid khuţbah].

§ It is disliked to recite in places which are dirty or places where the sharīáh is being violated and one is voluntarily a part of the proceedings. For example, at a concert or a place where loud music is being played or at a game or at a cinema etc. However, if one is sitting in a bus, train, bus-stop or a public place where such things are inevitable, and one can insulate themselves somehow, such as using sound-cancelling earphones, they are permitted to recite.

----
MISCELLANEOUS RULINGS

If one feels like breaking wind during recitation, one should pause and continue the recitation after one is relieved.

If one has an urge to yawn during recitation, one stops until he/she is done yawning.

It is desirable to lower one’s voice when reciting verses that cite disrespectful words of disbelievers such as: “And the Jews say Úzayr is the son of Allāh, and the Christians say that Jesus [Messiah] is the son of Allāh” or “The Jews have said: the Hand of Allāh is constrained” or “And they say: Raĥmān has taken a son.” This was the practice of Imām Ibrāhīm al-Nakhaýī rađiyAllāhu ánhū.

Ĥadīth #60: Narrated by Abū Hurayrah rađiyAllāhu ánhū [Abū Dāwūd #887, Tirmidhī, 3347]

The Prophet şallAllāhu álayhi wa sallam said: “When one recites wa’t tīni wa’z zaytūn and reaches the last verse: Is Allāh not the Greatest and Higher than all rulers? One should say: balā [‘of course’, ‘why not!’] wa ana álā dhālika mina’sh shahidīn [and I bear witness to that].

 

20th Ramadan 1445


RECITING THE QUR’ĀN ALOUD (continued)

Ĥadīth #54: Narrated by Fuđālah ibn Úbayd rađiyAllāhu ánhū [Ibn Mājah #1340]
RasūlAllāh şallAllāhu álayhi wa sallam said: Allāh táālā likes to hear a man with a beautiful voice recite the Qur’ān far more than a master of songstresses likes listening to his singers.

Ĥadīth #55: Narrated by Abū Mūsā al-Ashárī rađiyAllāhu ánhū [Bukhārī #4232 , Muslim #2499 ]
RasūlAllāh şallAllāhu álayhi wa sallam said: Indeed, I recognise the voices of Ashárīs when they enter their homes in the night – and I recognise their dwellings by their voices, when they recite the Qur’ān in the night, even though I had not seen their homes in the daytime.

Ĥadīth #56: Narrated by Barā’a ibn Áāzib rađiyAllāhu ánhumā [Abū Dāwūd #1468 , Nasā’īy #2/179 ]
RasūlAllāh şallAllāhu álayhi wa sallam said: Adorn the Qur’ān by your [sweet] voices.

It is clear from the ĥadīth above that reciting the Qur’ān aloud is permissible. Mawlā Álī rađiyAllāhu ánhū saw a group of people reciting the Qur’ān in the masjid; he was pleased and he said: “Glad tidings for these people; and such people are most beloved to RasūlAllāh şallAllāhu álayhi wa sallam.

----
RECITING THE QUR’ĀN SOFTLY

Another group of scholars and pious people preferred recitation softly, fearing insincerity.

Aámash [Sulaymān ibn Mihrān] said: I went to Ibrāhīm [al-Nakhaýī] who was reciting the Qur’ān reading from a muşĥaf. Presently, a man sought permission to enter – Ibrāhīm covered the muşĥaf saying: “Let this person not see that I recite the Qur’ān every hour”.

Abi’l Áāliyah [i.e. Rufaý] said: I was sitting in the company of the Companions of RasūlAllāh şallAllāhu álayhi wa sallam, may Allāh be pleased with them and a man said: “Last night, I read so much [from the Qur’ān]” and they said: “This is all the portion for you for recitation.” [That is: Due to your publicising it, you may probably not get any reward in the Hereafter.]

Ĥadīth #56: Narrated by Úqbah ibn Áāmir rađiyAllāhu ánhumā [Abū Dāwūd #1333, Tirmidhī #2919]

RasūlAllāh şallAllāhu álayhi wa sallam said: One who recites the Qur’ān openly is like the person who gives charity openly; and he who recites it secretly is like the person who gives charity secretly.

Imām Tirmidhī said: This indicates that reciting softly [so that others do not hear] is superior to reciting aloud; because secret charity is superior to open charity. This is because the one who recites in private is safe from conceit and show off – but those who recite openly and aloud may be tempted to show off. We seek Allāh’s refuge. Imām Nawawī says that superiority will be according to the state of the person – if he is safe from show, it is better for him to recite aloud or publicly; but if someone fears show, it is better for him to recite in private. Allāh knows best.

================

RECITING THE QUR’ĀN IN A BEAUTIFUL VOICE

It is desirable and praiseworthy to recite the Qur’ān in a beautiful voice by common agreement of scholars from the time of the Companions, their followers and all those who came after all over the world. Various ĥadīth that praise recitation in a good voice have been mentioned previously such as: “Adorn the Qur’ān by your [sweet] voices,” “You have been given a melody...” “Allāh likes to hear his Prophet’s recitation,” and “Allāh likes to hear a man reciting in good voice...” etc. Additionally:

Ĥadīth #57: Narrated by Saád ibn Abī Waqqāş & Abī Lubābah rađiyAllāhu ánhumā [Abū Dāwūd #1369, #1370]

RasūlAllāh şallAllāhu álayhi wa sallam said: He who does not recite the Qur’ān in a melodious voice is not one of us.

Ĥadīth #58: Narrated by Barā’a ibn al-Áāzib rađiyAllāhu ánhū [Bukhārī #769, Muslim 464/177]

I heard RasūlAllāh şallAllāhu álayhi wa sallam recite the sūrah wa’t tīni wa’z zaytūn in the night prayer [íshā]. I have never heard anyone recite so beautifully and in such a melodious voice.

----
Scholars have said that recitation in a melodious voice is permissible so long as it does not violate the rules of tajwid – such as elongation by adding letters or dropping letters; if one tries to create melody in this manner, it is expressly forbidden [ĥarām].

Many reciters in our time, do intonations and recite in a manner that either a number of letters are added, or dropped; or sometimes, the letters are mixed up. This is impermissible. One should attempt recitation in a sweet tone only after having mastered tajwīd.

The great judge [aqđā al-quđāt] al-Māwardī has said in al-Ĥāwī: Recitation that resembles singing or according to any of the various genres of vocals – if this violates the tajwid of the Qur’ān such as a few vowels are added or dropped; or elongation of a short vowel or shortening of a long vowel; or stretching a word such that either a letter is dropped or the meaning of the word can be confused – such a recitation is forbidden [ĥarām]. Such a reciter will be ruled as a fāsiq [open sinner] and those who listen to such recitation will also be sinners.”

This is a major problem afflicting the ignorant masses – and people recite thus in funerals or such gatherings; it is a blameworthy innovation and everyone who voluntarily listens to such recitations has commited a sin. If those who are able to stop, do not stop such recitations, they will be partners in that sin.

Ibn Mulaykah was asked: “If a person does not have a naturally beautifully voice?” He replied: “He should try to recite in a good manner as much as possible.”

----

 

19th Ramadan 1445

RECITING BY LOOKING AT THE QUR’ĀN

Muşĥaf means a copy of the Qur’ān. It is superior to recite the Qur’ān by reading it out from a muşĥaf than reciting it from memory [and not looking at it]. This is because one gets additional reward of looking at the muşĥaf along with recitation. Imām Ghazālī says that the Companions would recite looking at the muşĥaf and disliked going out of the house before looking inside the muşĥaf. [Iĥyā’a vide Bayhaqī in Shuáb, #2025].

----
RECITING THE QUR’ĀN IN A GATHERING

It is praiseworthy to assemble and to recite the Qur’ān in a gathering – this has been the practice of early and later Muslims.

Ĥadīth #47: Narrated by Abū Hurayrah & Abū Saýīd Khudri rađiyAllāhu ánhumā [Tirmidhi #3378]
RasūlAllāh şallAllāhu álayhi wa sallam said: When a group of people gather to do dhikr of Allāh, Angels will surround them and they will be covered by mercy and serenity will descend upon them; and Allāh will mention them to [Angels and Prophets] near Him.

---
Ĥadīth #48: Narrated by Abū Hurayrah rađiyAllāhu ánhū [Muslim #2699; Abū Dāwūd #1455]
RasūlAllāh şallAllāhu álayhi wa sallam said: When a group of people gather in one of the houses of Allāh [i.e. mosques] to recite the Book of Allāh and teach one another – tranquility will descend upon them, mercy will cover them and angels will surround them – and Allāh táālā will mention them to those in His Presence.

----
Ĥadīth #49: Narrated by Muáāwiyah rađiyAllāhu ánhū [Muslim #2701;Tirmidhī #3379]
RasūlAllāh şallAllāhu álayhi wa sallam once came out and saw his companions assembled in a circle and he asked: “What makes you sit here?” They replied: “We are assembled here in the remembrance [dhikr] of Allāh, we praise Him for guiding us towards Islām, and bestowing upon us such a great favour. He şallAllāhu álayhi wa sallam said: “Jibrīl came to me and informed me that Allāh táālā mentions you in front of angels and commends you”.

----
Sayyidunā Ábdullāh ibn Ábbās rađiyAllāhu ánhumā said: When one hears a verse of the Qur’ān, it will be a light for him. Sayyidunā Abū Dardā’a rađiyAllāhu ánhū would teach a group of people and they would all recite simultaneously. [In a manner that doesn’t disturb others]. It is said that Hishām ibn Ismāýīl was the first to organise a group study of the Qur’ān in the time of Ábdu’l Mālik ibn Marwan.

Those who organise gatherings of Qur’ān recitation merit reward as said in the ĥadīth:

Ĥadīth #50: Narrated by Anas ibn Mālik rađiyAllāhu ánhū [Tirmidhī, #2670; Abū Yaálā #4296]
The one who shows the way of doing a good deed, is the same as the doer of the deed...

-----
Ĥadīth #51: Narrated by Sahl ibn Saád rađiyAllāhu ánhū [Bukhārī, 2942; Muslim #2406]
That Allāh guides a single man through you, is far more valuable for you than red camels.

----
RECITING THE QUR’ĀN CO-OPERATIVELY

It is permitted to recite the Qur’ān co-operatively and by sharing portions – such as a few people gather together and each one recites one tenth – or one part, etc. Another method is that one recites a portion; the second starts where the first ends and so on. This is praiseworthy; Imām Mālik was asked about such a practice and he said: “There is nothing wrong with it.”

-----
RECITING THE QUR’ĀN LOUDLY

Reciting the Qur’ān loudly and softly are both permitted as mentioned in various narrations. Imām Ghazālī says reconciling these reports: “Reciting it softly is good for avoiding show off; so it is better for someone who fears that he may begin to show off if he recites loudly. However, if one does not fear show off, it is better to recite loudly – as it takes more effort and it will awaken the heart of the reciter, and increase his concentration, ward off sleep and will also keep others awake [due to listening]”.

Ĥadīth #52: Narrated by Abū Hurayrah rađiyAllāhu ánhū [Bukhārī, 7544; Muslim #792]

I heard the Prophet şallAllāhu álayhi wa sallam say: Allāh táālā does not like hearing anything more, than the Prophet recite the Qur’ān loudly in a beautiful voice.

‘Heard’ is a metaphor for ‘being pleased’ or acceptance. That is nothing gains more acceptance near the Lord Almighty, as the Prophet reciting the Qur’ān in a sweet voice.

----
Ĥadīth #53: Narrated by Abū Mūsā Ashárī rađiyAllāhu ánhū [Bukhārī, 7544; Muslim #792]

The Prophet şallAllāhu álayhi wa sallam said: You have been given a melody from the melodies given to Dāwūd [álayhi’s salām].

The word, aāl dāwūd or ‘descendants of Dāwūd’ is mentioned in the ĥadīth above; al-Khaţţābī has said that it refers to Sayyidunā Dāwūd himself. Mizmār means a musical instrument, but here it is used as a metaphor for a beautiful voice. The full ĥadīth is that the Prophet şallAllāhu álayhi wa sallam, along with Sayyidah Áayishah rađiyAllāhu ánhā, was passing by the house of Sayyidunā Abū Mūsā al-Ashárī, who was reciting the Qur’ān in a beautiful voice. The Prophet şallAllāhu álayhi wa sallam tarried, listened to the recitation and then proceeded. The next day he told him: “If only you saw me listening to your recitation last night; indeed, you have been given the melody of Dāwūd álayhi’s salām”.

This ĥadīth praises those who recite the Qur’ān in a beautiful voice.

====

 

18th Ramadan 1445

RECITING THE QUR’ĀN IN VARIANT READINGS [QIRĀ’ĀT]

It is permissible to recite the Qur’ān in any of the seven canonical readings. It is not permissible to recite according to readings beyond the seven – not even the uncommon readings narrated via one of the seven reciters. However this was the opinion of earlier scholars; later scholars agreed upon ten canonical readings.

The Seven/Ten Readings: The Qur’ān is recited with minor variations in recitation – all of these are correct were given by RasūlAllāh şallAllāhu álayhi wa sallam as he has said: “The Qur’ān was revealed in seven [variant] letters”. In spite of these variations, there is no contradiction in the meaning of the Qur’ān.

----
The two prevalent recitation in the world today are:

§ Áāşim’s reading via Ĥafş ibn Sulaymān [ĥafş án áāşim]
§ Nāfiý’s recitation via Warsh [warsh án nāfiý]

---
RECITING THE QUR’ĀN IN ORDER

The chapters of the Qur’ān are in the order given by the Prophet şallAllāhu álayhi wa sallam The order of revelation, is however different than the present order of appearance. It is desirable to recite the Qur’ān in the order of surahs as present in the muşĥaf.

In the Ĥanafī madh’hab, it is makrūh taĥrimī to deliberately recite the sūrah out of order in obligatory şalāt; for example, reciting Sūrah Quraysh in the first rak-áh and Sūrah Fīl in the second rak-áh.

Sayyidunā Ábdullāh ibn Masúūd rađiyAllāhu ánhū was told about a person who recited the Qur’ān in a reverse order and [repudiating him] he said: “The man’s heart is upside down”.

While it is permitted to recite surahs in different order, it is certainly forbidden to recite verses of the same sūrah in a reverse order.

Concerning the teaching of smaller sūrahs to children from the last in reverse order: scholars permitted this because it is easier for children to memorise. Moreover, it is done over a period of many days – so it cannot be considered as ‘reciting in reverse order.’



THE TEN CANONICAL RECITATIONS

1.Nāfiý‎‎‎ al-Madanī ibn Ábd ar-Raĥmān ibn Abū Nuáym, Abū Rūwaym al-Aşbahāni (70 – 169 AH)

a) Qālūn: Abū Mūsā Ýīsā ibn Mīnā az-Zarqī (120 – 220 AH)

b) Warsh: Úthmān ibn Saýīd al-Quţbī al-Mişrī (110 – 197 AH)

‎‎‎‎‎‎

2. Ibn Kathīr al-Makkī: Ábdullāh Abū Mábad al-Áţţār ad-Dārī (45 – 120 AH)

a) Al-Bazzī: Aĥmed ibn Muĥammad ibn Ábdallāh Abu’l Ĥasan al-Bazzī (170 - 250 AH)

b) Qunbul: Muĥammad ibn Ábd ar-Raĥmān al-Makhzūmī Abū Ámr al-Makki known as Qunbul. (195 - 291 AH)


3. Abū Ámr ibn Álā : Zabān ibn Álā at-Tamīmī al-Māzinī al-Başrī ( 68 - 154 AH)

a) Ĥafş ad-Dūrī : Abu Ámr Ĥafş ibn Úmar ibn Ábd al-Ázīz al-Baghdādī ( ? - 246 AH)

b) As-Sūsī : Abū Shuáyb Şāliĥ ibn Ziyād ibn Ábdallāh ibn Ismāýīl ibn al-Jārūd ar-Riqqī ( ? - 261 AH)


4. Ibn Áāmir al-Dimashqi : Ábdullāh ibn Áāmir ibn Yazīd ibn Tamīm ibn Rabīáh al-Yaĥşubī (8 – 118 AH)

a) Hishām: Abu'l Walīd Hishām ibn Ámmār ibn Naşīr ibn Maysarah as-Sullamī ad-Dimashqī ( 153 – 245 AH)

b) Ibn Dhakwān: Abū Ámr Ábdullāh ibn Aĥmed al-Qarashī ad-Dimashqī ( 173 – 242 AH)


5. Áāşim al-Kūfī: Abū Bakr Áāşim ibn Abū an-Nujūd al-Usdī ( ? - 127 AH)

a) Shúbah: Abū Bakr Shúbah ibn Áyyāsh ibn Sālim al-Kūfī al-Usdī an-Nahshalī (95 -193 AH)

b) Ĥafş: Abū Ámr Ĥafş ibn Sulaymān ibn al-Mughayrah ibn Abū Dāwūd al-Usdī al-Kūfī (90 – 180 AH)


6.Ĥamzah al-Kūfī: Abū Ámmārah, Ĥamzah bin Ĥabīb az-Zayyāt at-Taymiyy (80-156 AH)

a) Khalaf: Abū Muĥammad al-Usdī al-Bazzār al-Baghdādī (150-229 AH)

b) Khallād: Abū Ýīsā Khallād ibn Khālid ash-Shaybānī (?-220 AH)


7. Al-Kisāyī al-Kūfī: Abu’l Ĥasan, Álī ibn Ĥamzah al-Usdī (119-189 AH)

a) Al-Layth: Abu'l Ĥārith al-Layth bin Khālid al-Baghdādī (?-240 AH)

b) Ad-Dūrī: Ĥafş ad-Dūrī : Abu Ámr Ĥafş ibn Úmar ibn Ábd al-Ázīz al-Baghdādī ( ? - 246 AH);


8. Abū Jaáfar: Yazīd ibn al-Qáqāá. al-Makhzūmī al-Madanī (?-130 AH)

a) Ýīsā ibn Wardān: Abu'l Ĥārith al-Madanī (?-160 AH)

b) Ibn Jammāz: Abu'r Rabīý Sulaymān, ibn Muslim ibn Jammāz al-Madanī az-Zahrī (?-170 AH)


9. Yaáqūb: Abū Muĥammad Yaáqūb ibn Isĥāq ibn Zayd al-Ĥađramī al-Başrī (117-205 AH)

a) Ruways: Abū Ábdullāh Muĥammad ibn al-Mutawakkil al-Başrī (?-238 AH)

b) Rawĥ: Abu'l Ĥasan Rawĥ bin Ábdullāh al-Mu’min al-Başrī al-Hudhalī (?-234 AH)


10. Khalaf: Muĥammad al-Usdī al-Bazzār al-Baghdādī (150-229 AH).

a) Is’ĥāq: Abū Yaáqūb, Is’ĥāq ibn Ibrāhīm ibn Úthmān al-Marwadhi al-Baghdādī (?-286 AH)

b) Idrīs: Abu'l Ĥasan Idrīs ibn Ábd al-Karīm al-Ĥaddād al-Baghdādī (189 – 292 AH)


====