The Manners of Reciting The Qur’aan and Related Issues

1. Strive To Be Sincere When You Learn And Recite The Qur’aan

An-Nawawee explained that one who recites the Qur’aan is first and foremost commanded to be sincere in his recitation, to seek Allah’s countenance, and not to intend the achievement of any other goal. It should be enough for a recite to know the punishment awaiting for him if he recites the Qur’aan sp that people will praise him for his recitation, a punishment that is explained in the following Hadeeth.

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

2. Apply The Teachings Of The Qur’aan

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

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

3. It Is Compulsory To Contemplate The Qur’aan

Ibn As-Sa’dee explained that contemplating the Qur’aan means to contemplate its meanings, to reflect on its teachings, aims, and wisdoms. So important is to contemplate the Qur’aan that Allah (ىتعال و سبحانه) did not only encourage us to do so, but informed us that it is the purpose behind the Qur’aan being revealed:

(This is) a Book (the Qur’ân) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember. (Qar’an 38:29)

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

4. Permissibility Of Reciting The Qur’aan Whilst One Is Standing, Walking, Riding, Sitting Or Lying Down

The source of this ruling is found in the saying of Allah subhanahu wa ta`ala:

“Those who remember Allâh standing, sitting, and lying down on their sides” (Qur’aan 3:191)

And in the saying of Allah subhanahu wa ta`ala:

In order that you may mount firmly on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return! “(Az-Zukhruf 43:13-14)

‘Abd Allaah ibn Mughaffal (may Allah be pleased with him) said: I saw the Messenger of Allah reciting Soorah al-Fath while he was riding his camel. (Related by al-Bukhari and Muslim)

‘Aa`ishah (may Allah be pleased with her) said: While I would be menstruating the Prophet would recline in my lap and recite the Qur’aan.

5. Requirement For Ritual Purity To Touch The Qur’aan 

The ruling is based on the saying of Allah subhanahu wa ta`ala:

“Which none can touch but the purified” (Al-Waqi’ah 56:79)

The Messenger of Allah (ﷺ) sent a letter to ‘Amr Ibn Hazm, governor of Yemen, which contained various legal rulings including: And none can touch the Qur’aan except the purified. (Related in al-Muwatta)

One may hold the Qur’aan via a barrier because in doing so one is not physically touching the Qur’aan. It is permissible to carry the Qur’aan in one’s pocket but one cannot enter the toilet with it unless one fears by leaving it outside it will be stolen.

6. Permissibility Of Reciting Qur’aan From Memory Whilst In State Of Minor Ritual Impurity 
   It is categorically forbidden to recite the Qur’aan from memory or from a copy whilst in a state of major ritual impurity (such as after sexual relations or a wet dream). It is permissible to recite the Qur’aan from memory but not from a copy whilst in a state of minor ritual impurity (such as sleeping, passing wind, after having answered the call of nature and so on). It is better and more complete to recite the Qur’aan when in a complete state of purity but no criticism is due to the one who does so in a state of minor ritual impurity.

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

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

7. Permissibility Of Reciting Qur’aan For Menstruating Women And Those Experiencing Post-Natal Bleeding.
   There is no authentic proof which establishes that these two categories of women may not recite the Qur’aan although they are forbidden from touching it. The Permanent Council For Scientific Researches (in Saudi Arabia) issued this ruling: “There is nothing wrong in these two categories of women reciting the Qur’aan without touching it: menstruating women and women experiencing post-natal bleeding. This is the stronger of the two opinions held by the different scholars in this issue, for there is no authentic proof established from the Prophet which indicates a prohibition in this regard.”
8. Recommendation To Clean Mouth With Siwaak (Tooth Stick) Before Reciting Qur’aan
   From good manners and veneration of the speech of Allah is to clean one’s mouth and give it a good smell with a siwaak (tooth stick) before recitation.
9. Sunnah Of Isti’aadhah (Seeking Refuge In Allah From Satan) And The Basmala Before Reading The Qur’aan
   It is Sunnah to say the Isti’aadah before reciting the Qur’aan is based on both the Qur’aan and the Sunnah. Allah subhanahu wa ta`ala said:

“So when you want to recite the Qur’ân, seek refuge with Allâh from Satan, the outcast.” (An-Nahl 16:98)

The isti’aadhah keeps Satan at a distance so that one’s heart can be better focused on reflecting upon the Qur’aan.

It is also an established Sunnah to recite the basmala before reciting the Qur’aan to.

There is no authentic evidence to habitually end the recitation of the Qur’aan with sadaqallaahul-‘azeem (“Allah, the Almighty, has spoken the truth”).

10. It Is Recommendation To Recite Qur’aan Clearly And Slowly, And It Is Disliked To Recite It Quickly And Carelessly
    Allah subhanahu wa ta`ala commanded us to recite the Qur’aan in the best manner possible- slowly and clearly with a nice tone:

“And recite the Qur’ân (loudly) in a slow, (pleasing toneand) style.” (Al-Muzzammil 73:4)

Question: which one is better for the recite- to recite slowly and contemplate what he is reciting or to recite quickly but without reciting negligently, i.e., without doing injustice to the pronunciation of words and letters?

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

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

11. It Is Recommended To Prolong Certain Vowels When Reciting The Qur’aan
    When asked about the recitation of Prophet (ﷺ) , Anas (may Allah be pleased with him) said: “It was prolonged.” And to demonstrate he read, Bismillaahir-rahmaanir-raheem; he prolonged Bismillaah; he prolonged Ar-Rahmaan; and he prolonged Ar-Raheem. (Related in al-Bukhari)
12. It Is Recommended To Beautify One’s Voice During Recitation. But It Is Forbidden To Recite In Song-Like Manner
    In the narration of al-Baraa` Ibn ‘Aazib (may Allah be pleased with him) the Prophet said: Adorn your voices with the Qur’aan. (Related in Abu Dawud. Authenticated by Al-Albaanee)

Imam Ahmad said, “The reciter should beautify his voice with the Qur’aan and recite it with a sense of sadness and contemplation.”

Shaykh al-Islam Ibn Taymiyyah said, “Reciting the Qur’aan in a melodious way whereby it resembles the melody of a song is disliked and is an innovation, a ruling clearly mentioned by Malik, al-Shafi’i, Ahmad bin Hanbal and other imams as well.”

13. Crying When Reciting Or Listening To The Qur’aan
    ‘Abd Allaah Ibn Ash-Shukhair (may Allah be pleased with him) said: “I went to the Prophet (ﷺ) when he was praying and from his breast emerged a crying sound like the sound of a container in which water is boiling.” (Related by Ahmad, Abu Dawud, an-Nasa`i with a strong chain of narration)

The Messenger of Allah (ﷺ) once said to Ibn Mas’ood (may Allah be pleased with him): “Recite to me.” Ibn Mas’ood answered: “I recite the Qur’aan to you, and to you it was revealed?” The Prophet said, “Yes.” Ibn Mas’ood recited the Chapter of the Women until he reached, “How then when We bring from each nation a witness and We bring you as a witness against these people? “[4:41] Then the Prophet said, “That is enough for you now.” Ibn Mas’ood later related, “I then tuned to him and saw tears flowing from his eyes.” (Related by al-Bukhari)

Yet it is amazing to see that people are prone to affectation, crying rivers of tears when they hear the imam make supplication in Al-Qunoot, but noy crying at all when they hear Allah’s speech being recited. To such people we point out that the most complete of people are those whom Allah describes thus in His Book:

“Allah has sent down the best statement, a Book, its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah.” (Az-Zumar 39:23)

With regards to the narrations of a number of the Taabi’een (Successors) fainting or dying when listening to the Qur’aan, then this is due to their comprehension of the power of the Qur’aan whilst their hearts couldn’t bear it. This is a high-ranking state and they were genuine so they can be excused but this was not known to have occurred to the Companions and their state is more complete and better. They had similar emotions but remained strong and firm and this was the case for the vast majority of the pious predecessors.

14. As Long As No Harm Results, It Is Recommended To Recite The Qur’aan Out Loud
    Abu Sa’eed (may Allah be pleased with him) narrated that the Messenger of Allah(ﷺ) spent the night in the mosque and heard people reciting aloud. He removed the barrier that separated him from them and said: “Lo! Each one of you is privately conversing with his Lord, so do not inflict harm upon one another. Let not some of you raise his voice in recitation over the voices of others.” (Related in Abu Dawud. Authenticated by Al-Albaanee)

Reciting aloud is better because it requires more effort, benefits others, repels sleep, stimulates mental activeness and wakes up those who should wake up. But if one does read out loud, he should respect those people that are near him- for example, another person who is reciting the Qur’aan or someone who is sleeping. He should not harm them by raising his voice.

NOTE: It is not permissible for women to recite in the presence of men (who are not her Mahram), for the fear of temptation that might result. The Shariah came to block all paths that lead to what is Haram. (This ruling was issued by The Permanent Council For Scientific Researches in Saudi Arabia)

15. Recommended Period To Finish The Recitation Of The Entire Qur’aan
    The scholars have differed on the recommended period to finish the recitation of the entire Qur’aan: two months, one month, ten days, seven days or three days.

The most correct opinion seems to be that there is no set limit but differs according to the strength of each individual since ‘Uthman (may Allah be pleased with him) would finish reading it in one single night. This opinion has been related from Imam Ahmad and others.

Those involved in works of public benefit such as spreading knowledge or judging between litigants should read that amount which allows him enough time to fulfill his other duties. Others should read as much as possible without causing boredom or imprecise recitation from lack of concentration. Those who are blessed with insight and understanding should read at at a pace that achieves maximum comprehension. This is what has been mentioned by Imam an-Nawawi.

There is no authentic supplication specific to completing the Qur’aan outside of the prayers although it has been related from a number of the pious predecessor including Anas (may Allah be pleased with him) that they would make general supplications after finishing the Qur’aan and it is regarded from those times when one’s supplications are answered as Imam Ibn al-Qayyim has mentioned. Similarly there is no authentic evidence for specifying supplications for having finished the Qur’aan during prayers such as occurs in Ramadan.

16. Prophetic Guidance To Refrain From Reciting Qur’aan When Sleepy
    ‘Aa`ishah (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: If one of you becomes sleepy during prayer then let him sleep (or rest) until his sleepiness goes away because if one of you prays while he is sleepy, he might try to ask for forgiveness but curses himself instead. (Related in Muslim)
17. Recommendation To Recite Qur’aan Continuously Without Unnecessary Interruptions 
    Naafi’ (may Allah have mercy upon him) narrated: When Ibn ‘Umar would recite the Qur’aan, he would not speak until he finished his recitation. But I was with him one day when he was reciting the Chapter of the Cow. He continued until he reached a certain point and then said, “Do you know what this was revealed about?” I said, “No.” He said it was revealed about such-and-such matter and then he continued his recitation. (Related in al-Bukhari)
18. It is from the Sunnah for the recite to make Tasbeeh (to say Subhaanallah) at a verse of Tasbeeh (in a verse wherein Allah is glorified), to seek refuge in Allah at a verse wherein punishment is mentioned, and to ask at a verse of mercy (when Allah’s mercy and Forgiveness are mentioned)
19. When One Passes By A Verse Of Prostration, It Is Sunnah For Him To Perform Prostration

It is highly recommended that the reciter and the one intently listening prostrates at the fifteen marked out verses in the Qur’aan and say subhaana rabbiyal-‘Aalaa` first then one of the related invocations for it (along with any personal supplications) e.g.

“O Allah, remove from me a sin for this (prostration), record for me a reward for this (prostration), save it for me.”

Or one may say,

“My face fell prostrate before He who created it and brought forth its faculties of hearing and seeing by His might and power” (related by Abu Daawood 1414)

This particular prostration is not compulsory; rather it is a Sunnah practice: the doer is rewarded and the one who does not do it is not punished. Nonetheless, the people of Eemaan should not abandon this practice or be negligent regarding it.

20. It Is Disliked To Kiss The Qur’aan And Placing It Between One’s Eyes
    There is no authentic proof for this practice.

‘Aa`ishah (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ)  said: Whoever introduces into this matter of ours that which is not from it, it is rejected. (Related by al-Bukhari and Muslim)

21. It Is Disliked To Hang Qur’aanic Verses On Walls
    The scholars forbid this practice as it is contrary to the purpose of recitation and reflection that the Qur’aan was revealed for. It has no precedence from the early Muslims and is a means to possible desecration and other blameworthy actions.

SOURCE: The Book of Manners

Compiled by: Fu’ad Ibn ‘Abdul-‘Azaaz Ash-Shulhoob

Translated by: Faisal Shafiq