First: To be in the most perfect condition when reciting the Book of Allah: in a state of Taharah (ritual purification) and cleanliness out of respect for this Noble Book. It is Mustahab (desirable) to be in a state of Taharah before reciting the Qur’an. It is permissible for those who are in a state of Hadath (ritual impurity that invalidates ablution) to recite the Qur’an because The Prophet (peace be upon him) once got up (in the late part of the night), washed his face, and recited the last ten Ayahs of Al-i-’Imran without performing Wudu’ (ablution).

`Umar ibn Al-Khattab (may Allah be pleased with him) was sitting among men who were reciting the Qur’an. He went to respond to the call of nature and he returned while reciting the Qur’an. A man asked him, “O Amir Al-Mu’minin (Commander of the Believers), do you recite the Qur’an while you are not in the state of Wudu’?!” â€˜Umar wondered, “Who gave you a Fatwa Fatwa (legal opinion issued by a qualified Muslim scholar) denoting that? Was it Musaylimah?! (Related byMalik in Al-Muwatta’)

Ibn `Abdul-Bar said, “This Hadith indicates the permissibility of reciting the Qur’an from memory while not being in the state of Taharah, as long as they are not in state of Janabah (major ceremonial impurity due to seminal discharge). Scholars unanimously agree on this matter without difference, except those who hold an opposite view. However, their opinion is refuted by the unanimous agreement of scholars. In this regard, the act of `Umar suffices because he did this while among a gathering of the Sahabah (Companions of the Prophet) who were the Salaf (righteous predecessors).”

Ijma` (consensus of scholars) was reported stating the permissibility of reciting the Qur’an by a Muhdith (One in a state of minor or major ritual impurity) by An-Nawawi and Ibn Taymiyah (may Allah be merciful to them both).

However, one who is in a state of Janabah must not recite the Qur’an until after performing a Janabah Ghusl (ritual bath to cleanse of sexual discharge). â€˜Ali (may Allah be pleased with him) said: Nothing hindered the Prophet (peace be upon him) from reciting the Qur’an except being in the state of Janabah.

The Hadiths in this regard strengthen each other. Most Fuqaha’ (Muslim jurists) hold this opinion to the extent that Ibn `Abdul-Bar(may Allah be merciful to him) said, “An odd opinion was adopted by

Dawud who contradicted the consensus by permitting the Junub (One in a state of major ritual impurity) to recite the Qur’an.

It is permissible for a menstruating woman to recite the Qur’an during her period because there is no authentic Hadith which prohibits the recitation of the Qur’an while menstruating. Moreover, it is invalid to draw an analogy to the ruling of the Junub because the Hadath of the menstruating woman in most cases lasts for a long period and it is feared that she may forget the Qur’an. On the other hand, the Hadath of the Junub does not last for a long period and it can be removed whenever the person wishes by performing Ghusl.

With regard to touching a copy of the Qur’an, according to the correct opinion maintained by scholars, it should not be touched except by those who are Tahir (ritually pure) from the minor and major Hadath. Allah (Exalted be He) says: Which (that Book with Allâh) none can touch but the purified (i.e. the angels). It is stated in the book of `Amr ibn Hazm  None should touch the Qur’an except the Tahir.  Ibn `Abdul-Bar (may Allah be merciful to him) said: “The book of `Amr ibn Hazm is accepted and applied by scholars. According to them, it is more known and sounder than the single continuous Isnad (chain of narrators).” Then, he added, “Fuqaha’ of the countries who are qualified to issue Fatwas and their companions unanimously hold the opinion that a copy of the Qur’an must not be touched except by those who are Tahir.”

Second: It is Mustahab to pronounce Isti`adhah “A`udhu-Billahi mina Al-Shaytan -ir-Rajim [I seek refuge with Allah from the accursed Satan]” before starting the recitation. Allah (Exalted be He) states: So when you wish to recite the Qur’ân, seek refuge in Allâh from Shaitân (Satan), the outcast (the cursed one).

Its wording is “A`udhu-Billahi mina Al-Shaytan –ir-Rajim (I seek refuge in Allah from the accursed Satan)”. Some of the Salaf used to say, “A`udhu-Billahi Al-Sami`i Al-`Alimi mina Al-Shaytan -ir-Rajim (I seek refuge with Allah, the All-Hearing, the All-Knowing from the accursed Satan)”. Both of these wordings are correct.

Third: The reciter should say Basmalah (saying, “Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful]“) at the beginning of every Surah (Qur’anic chapter) except the Surah of At-Tawbah. According to the correct opinion held by scholars, Basmalah is considered an Ayah (Qur’anic verse) which is stated to separate between the Surahs. The Sahabah (may Allah be pleased with them) placed it at the beginning of every Surah with the exception of the Surah of At-Tawbah.

Fourth: A reciter of the Qur’an should recite it slowly, recite it in a slow and pleasant style, contemplate its meanings, and should not to recite it quickly. Allah (Glorified and Exalted be He) says: And (it is) a Quran which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it in stages (in 23 years).

InSahih (Authentic Hadith Book) Al-Bukhari, Ibn `Abbas (may Allah be pleased with them both) commented on the Ayah (Qur’anic verse) in which Allah (Exalted be He) says: Move not your tongue concerning (the Qurân, O Muhammad sallallahu alayhi wa salam to make haste therewith.

saying, When Allah’s Messenger would receive revelation from Jibril (Gabriel, peace be upon him), he used to move his tongue and lips, and this was very hard on him, and that movement indicated that revelation was taking place. Therefore, Allah revealed in the Surah of Al-Qiyamah I swear by the Day of Resurrection.  Move not your tongue concerning (the Qurân, O Muhammad sallallahu alayi wa salam to make haste therewith.  It is for Us to collect it and to give you (O Muhammad sallallahu alayi wa salam the ability to recite it (the Qurân). This means that it is for Us to collect its memorization in your heart. And when We have recited it to you [O Muhammadsallallahu alayi wa salam through JibrÃl (Gabriel)], then follow its (the Qurânâs) recital. When We reveal it, you should (be silent and) listen to it. Then it is for Us (Allah) to make it clear (to you). This means that it is for Us to clarify it through your tongue. When Jibril used to come to the Prophet (peace be upon him), the Prophet would remain silent. When Jibril departed, the Prophet (peace be upon him) was able to recite the Qur’an as Allah had promised.

InSahih Al-Bukhari, it is also reported that “A man said to Ibn Mas`ud, ’Yesterday I recited all the Mufassal (the last 65-70 chapters of the Qur’an) Surahs.’ On that Ibn Mas`ud wondered, ‘In a very quick mode like reading poetry?! We have the (Prophet’s) recitation, and I remember very well the recitation of those Surahs which the Prophet used to recite, and they were eighteen Surahs from the Mufassal, and two Surahs from the Surahs that start with Ha Mim.’”

It is reported in some narrations, “The man recited Mufassal Surahs in a Rak`ah (unit of Prayer).”

In another narration by Abu Dawud the analog Surahs are listed, he said: The Prophet (peace be upon him) used to recite a pair of corresponding (the Surahs close in length or meaning) Surahs in one Rak‘ah (unit of prayer): (he would recite) An-Najm (53) and Ar-Rahman (55) in one Rak‘ah; Al-Qamar (54) and Al-Haqqah (69) in one Rak‘ah; At-Tur (52) and Adh-Dhariyat (51) in one Rak‘ah; Al-Waqi‘ah (56) and Nun (68) in one Rak‘ah; Al-Ma‘arij (70) and An-Nazi‘at (79) in one Rak‘ah; Al-Mutaffifin (83) and Abasa (80) in one Rak‘ah; Al-Muddathir (74) and Al-Muzzammil (73) in one Rak‘ah; Al-Insan (76) and Al-Qiyamah (75) in one Rak‘ah; An-Naba’ (78) and Al-Mursalat (77) in one Rak‘ah; and Ad-Dukhan (44) and At-Takwir (81) in one Rak‘ah.”

The Sunnah (action following the example of the Prophet) regarding Qur’anic recitation is to prolong certain sounds. It is reported in theSahih Anas (may Allah be pleased with him) was asked about the Prophet’s (peace be upon him) recitation (manner). He answered saying, ‘He used to elongate certain sounds.’In another narration, “Then he (Anas) recited, ‘Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful)' prolonging his voice in "Bismillah", "Al-Rahman", and "Al-Rahim".

Fifth: It is Mustahab for the reciter to recite the Qur'an in a pleasant voice. Abu Hurayrah (may Allah be pleased with him) said that

Allah's Messenger (peace be upon him) stated: Allah never listened to anything as He listened to the Prophet (peace be upon him) reciting Qur’an in a pleasant sweet-sounding voice. (Related by Al-Bukhari) In another Hadith narrated by Abu Hurayrah in theSahih,the Prophet (peace be upon him) stated: He is not from us who does not embellish his voice when reciting Qur'an. InAl-Bukhari and Muslim, Abu Musa Ash`ari (may Allah be pleased with him) said that the Prophet (peace be upon him) said to him: O Abu Musa You have been given one of the musical wind-instruments of the family of Dawud (David, peace be upon him). He said this when he heard Abu Musa's sweet voice in recitation.

Sixth: It is Mustahab for one to weep while reciting the Qur'an. Allah (Glorified and Exalted be He) praises those who do so: And they fall down on their faces weeping and it increases their humility. Describing the prophets (peace be upon them), Allah says:When the Verses of the Most Gracious (Allâh) are recited unto them, they fall down prostrating and weeping.

It is reported inthe Sahih that, The Messenger of Allah (peace be upon him) said to Ibn Mas`ud (may Allah be pleased with him): 'Recite (the Qur'an) for me!' I (Ibn Mas`ud) said, 'Shall I recite it to you although it was revealed to you?' He said: 'I like to hear it (the Qur'an) from others.' So, I recited Surah of Al-Nisa' till I reached How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammadsallallahu alayi wa salam ) as a witness against these people? He said: 'Stop or cease!' I saw his eyes overflowing with tears. (Related by Al-Bukhari) Imam Ahmad and others narrated on the authority of Mutarrif Ibn `Abdullah who narrated on the authority of his father who said, I saw the Messenger of Allah (peace be upon him) praying and a sound came from his breast like the rumbling of a boiler due to weeping.

InSahih Al-Bukhari,  `Aishah said to the Prophet (peace be upon him) during his (final) illness and ordered Abu Bakr to lead people in Salah (Prayer) instead of him, 'He is a soft-hearted man and will not be able to lead the Salah (in your place).' In another narration, "People will not be able to hear (recitaion) because of (his) weeping." â€˜Umar (may Allah be pleased with him) used to weep when he led worshippers in Salah to the extent that they could hear his weeping in the back rows. Abu Raja' said "I saw Ibn `Abbas with two lines under his eyes like worn out shoelaces caused by tears.

Therefore, An-Nawawi (may Allah be merciful to him) said about weeping during recitation, "It is a characteristic of truly devoted worshippers of Allah and a sign of the righteous servants of Allah."

It should be known that weeping and the commendable type of weeping results from contemplation on the Book of Allah which is the heart being in a state of fear and solemnity. This indicates a worshipper's perfect faith. Allah (Glorified and Exalted be He) says:

Allah has sent down the Best Statement, a Book (this Qurân), its parts resembling each other (in goodness and truth) (and) oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skins and their hearts soften to the remembrance of Allâh.

A Muslim should beware of pretending to weep out of Riya' (showing-off), seeking fame, or other personal gain. This act is one of the gravest dangers and one of the traps of the Satan for the worshipper.

Seventh: It is Mustahab for the reciters of the Qur'an in a non-obligatory Salah to ask for the Bounty of Allah when they recite an Ayah of Mercy and to seek refuge in Allah when they recite an Ayah of torment. Hudhayfah (may Allah be pleased with him) said, I prayed with the Prophet of Allah (peace be upon him) one night and he started reciting Al-Baqarah. I thought that he would bow at the end of one hundred Ayahs, but he continued. I then thought that he would perhaps recite the entire (Surah) in a Rak`ah, but he proceeded and I thought he would perhaps bow on completing (this Surah). He then started Al-Nisa', and recited it; he then started (Surah) Al-`Imran and recited leisurely. When he recited the Ayahs which referred to the Glory of Allah, he glorified (by saying 'Subhana Allah' [Glory be to my Lord the Great]), and when he recited the Ayahs which tell (how the Lord) is to be implored, he (the Prophet) would then beg (of Him), and when he recited the Ayahs describing the Lord’s protection, he sought (His) protection. (Related by Muslim)

Eighth: A Muslim should constantly review what they have memorized. If a Muslim forgets any part of the Qur’an, it should not say “I forgot”. Rather, it should be said that “I have been caused (by Allah) to forget”.

The Prophet (peace be upon him) stated: It is a bad thing that some of you say: ‘I have forgotten such-and-such Ayah of the Qurân for indeed, he has been caused (by Allah) to forget it. (Related by Al-Bukhari)

It is forbidden to say “I forgot” because this expression indicates negligence and taking the matter of forgetting the Qur’an easy. However, a Muslim should be very keen on memorizing the Book of His Lord.

Ninth: It is permissible to recite the Qur’an in all conditions: walking, riding, or reclining. `Abdullah Ibn Mughaffal (may Allah be pleased with him) said, I saw the Prophet (peace be upon him) reciting (Qur’an) while he was riding his she-camel or camel. He was reciting the Surah of Al-Fat-h or part of the Surah of Al- Fat-h very softly and in an attractive vibrating tone. (Related by Al-Bukhari)

It is reported inAl-Bukhari and Muslim that `Aishah (may Allah be pleased with her) said, The Messenger of Allah (peace be upon him) would recline in my lap when I was menstruating and recite the Qur’an.

It is reported that `Aishah (may Allah be pleased with her) used to recite her daily portion of Qur’an while she was reclining in bed.

Abu Musa Ash`ary (may Allah be pleased with him) said, “I recite the Qur’an in my Salah and in my bed.”

Tenth: It is Wajib (obligatory) upon Muslims not to differ and disagree during the recitation of the Qur’an. It is narrated inSahih Al-Bukhari that the Prophet (peace be upon him) stated: Recite (and study) the Qur’an as long as you agree on its interpretation, but when you have any difference of opinion (as regards its interpretation and meaning) then you should stop reciting it (temporarily). This should be observed lest it results in disagreement and disunity.

Eleventh: Much attention should be given to Sujud-ul-Tilawah (Prostration of Recitation). The Jumhur (dominant majority of scholars) consider it Mustahab as there is an order to do so. They hold that it is Mustahab because one Friday â€˜Umar ibn Al-Khattab(may Allah be pleased with him) recited the Surah of An-Nahl at the Minbar (pulpit) until he reached the Ayah which calls for Sujud, he and the worshippers prostrated. However, the next Friday he recited the same Surah and when he reached Sujud said, “O people, we recite an Ayah of Sujud. Whoever prostrates acts rightly and whoever does not prostrate, there is no sin upon him.”‘Umar did not prostrate.(Related by Al-Bukhari) This Sujud is prescribed for the reciter and the listener.

Those who memorize the Qur’an should be in the most perfect condition and best manners.

They should shun anything forbidden in the Qur’an out of veneration for the Book of Allah. They should be far away from seeking trivial gains, far above inferior matters, and deal with people modestly. Generally, one’s morals should conform to the Qur’an because this was the manner of the Prophet (peace be upon him) as it is indicated in the Hadith by `Aishah (may Allah be pleased with her).

The words of `Abdullah Ibn Mas`ud (may Allah be pleased with him) are the best words that the memorizer of the Qur’an should apply. He said, “Those who memorize the Qur’an should be characterized with their wakefulness at night (performing Salah) while other people are asleep; with their Sawm (Fast) during the day while other people are not observing Sawm; with their sadness while other people are joyful; with their weeping while other people are laughing; with their silence while other people are indulging in idle talk; and with their state of Khushu` (the heart being submissively attuned to the act of worship) while others are self-centered.”

Those who memorize the Qur’an should be watchful of their heart, tongue and organs. They should not believe anything to be true except with proof. They should utter only the truth and good words and perform only good deeds, and should not harm others.

Every Muslim should know that sometimes recitation of the Qur’an is Wajib.

For example, reciting the Qur’an in Salah is Wajib according to Ijma` (consensus of scholars). However, scholars differed whether it is Wajib to recite Al-Fatihah (Opening Chapter of the Qur’an) or other Surahs of the Qur’an suffice. The correct opinion is the first one. Sometimes, recitation of the Qur’an is Mustahab when it is added to the obligatory portion to be recited in Salah. In addition, it is Mustahab to recite the Qur’an at any time. Sometimes, it is Makruh (reprehensible) to recite the Qur’an as when one recites it in a loud voice disturbing other reciters or worshippers, or annoying those who are sleeping.

Sometimes, it is prohibited to recite the Qur’an.

For example, in case of Riya’ or seeking fame or in case of situations involving Bid`ah (innovation in Islam). Some scholars consider the needless prolonging of the voice with the Qur’an to the extent that it detracts from its meaning and using registers like those of music out of veneration and preserving the Book of Allah.

One aspect of Bid`ah is the recitation of Qur’an during gatherings of commiseration after a death, hiring reciters of the Qur’an and dedicating the reward of their recitation to the dead, and other similar practices which have become common among people due to their ignorance and lack of knowledge. There are only a few people who clarify the truth and right way of Islam for people. Inna Lillahi wa inna ilyahi raji`un (Truly to Allah we belong and truly to Him we shall return)!

It is noteworthy to mention that Muslims, be they subjects or rulers, must know that the Book of Allah was revealed so that its teachings would be applied, and to be held as a judge and arbitrator. It is the first source of legislation and it is our reference when issuing rulings and performing deeds.

These are few a words that Allah helped me to write. However, the Book of Allah is too great and sublime to be given its due by writing or performing acts of `Ibadah (worship). Rather, these words are mere advice from which I seek benefit for me and my Muslim brothers and sisters.

I supplicate to Allah the Almighty by His Favor and Bounty to grant us increased knowledge of our faith, the understanding of the meaning of the Qur’an; and to make the Qur’an the life of our hearts, the light of our breasts, and the remover of our distress and grief. We supplicate to Allah to help us memorize the parts of the Qur’an that we have been caused (by Allah) to forget, teach us what we do not know, and to grant us the blessing of reciting it throughout the day and night in a way that pleases Him. O Allah, make us among those who act according to the Muhkamat (decisive legislative, independent Qur’anic verses, closed to interpretation) and believe in the Mutashabihat (similar and dependent Qur’anic verses, open to more than one interpretation or whose meaning is known only to Allah). O Allah, make the Qur’an a proof for us, not against us and make it a witness for us and a guide to your Jannah (Paradise) of pleasures. O Allah, let the Qur’an be a means for the elevation of our ranks in Jannah and obliteration of our misdeeds and sins. O Allah, make the Qur’an intercede for us on the Day of Resurrection.

May peace and blessings be upon our Prophet Muhammad, his family, Companions, and those who follow his steps until the Day of Resurrection!

Corner of the Grand Muftee’s fatwas – The Rules Observed by One who recite the Quran

takenfrom: http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=261&PageNo=1&BookID=15 ( Page No: 35-49)

And what is intended by the Qur’aan is to reflect upon it, to try and comprehend it, to act upon it, to recite it and to memorize it in order to attain its meanings, as one of the salaf said:

“The Qur’aan was revealed in order that it be acted upon, so act upon its recitation.”

Shu’bah said: “Abu Jamrah told us: “I said to the son of Al-Abbas: “I am a person who recites very quickly and I might recite the Qur’aan once or twice in a night.” Ibn ‘Abbaas (radiyallaahu ‘anhu) said: “Reciting one surah is more pleasing to me than what you do; so if you must recite, do so in a manner by which your ears may hear the recitation and your heart may retain it.”

Ibrahim said: “Alqamah recited to ‘Abdullah and he said: “Recite slowly and pleasantly, may my father and mother be sacrificed for you, for it is the beauty of the Qur’aan.”

And ‘Abdullaah Ibn Mas’ood radiyallaahu ‘anhu said:“Do not babble like the babbling of poetry when reciting the Qur’aan and do not let the words tumble out the way dry dates fall from the bunch when it is shaken; and stop at its miracles and move the hearts thereby and do not let the object of anyone of you be the end of the surah.”

And he said:

“If you heard Allah’s Words “Oh you who believe!” , then listen to it, for it is some act of goodness which you are being commanded to do or some evil deed from which you are being turned away.”

‘Abdur-Rahman Ibn Abi Laila said:

“A woman came to me while I was reciting Surah Hud and she said to me: “Oh ‘Abdur-Rahman! Is this the way you recite Surah Hud? By Allaah, I have been reciting it for six months and I have not yet completed the recitation of it”

Imaam Al-Aajurree [d.360H] – may Allaah have mercy upon him – said in his great book Akhlaaq Hamalat al-Qur’aan:

“Whoever contemplates His Words, will know the Lord (‘Azza wa Jall) and he will know of His great Power and Capability, His immense Favour upon the believers, and of the obligation upon himself to worship Him.

Accordingly, the person imposes this obligation upon himself – being on his guard against that which His Generous Patron and Protector (Allaah subhaanahu wa ta’aalaa) has warned of and coveting that which He has made desirous. Whoever is of this description when reciting the Qur’aan or when listening to it when recited by another, the Qur’aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others find alienation towards. His desire when opening a surah for recitation will be When will I accede to the admonition contained within what I read? and his desire will not be When will I complete this surah?

His aspiration is none other than, When will I understand what Allah is addressing me with? When will I refrain (from committing sins?) and When will I take heed?’

This is because reciting the Qur’aan is worship and it is not to be done so in a state of heedlessness, and Allah is the one who grants the tawfeeq towards that.”

Sources: 

http://sistersfisibilillah.wordpress.com/2010/03/12/reciting-quran/

http://companionofquran.wordpress.com/2009/09/13/reciting-the-noble-quraan-and-contemplating-upon-it/

• Qur’aan was revealed in Arabic, and its full meaning is only in Arabic.
• Translation of the meaning is not Qur’aan. It cannot be used in prayer.
• Transliteration cannot replace Arabic script. It could lead to mispronunciation and therefore to a change in meaning.

Reading Qur’aan in Arabic

• Don’t rush when learning letters /signs and sounds of letters. Patience here will pay off later on. Knowing how to read the Arabic letters is not the same as knowing all the reading rules.

• Learning a surah directly from Arabic script cannot {and should not} happen before acquiring a minimum proficiency in reading Arabic correctly.
• Some errors in reading are serious as they change the meaning of the Qur’aan, and they are very difficult to correct after they are memorized.
• Learning to read the Qur’aan without changing its meaning, this is essential…learning tajweed rules, this is an option

Qur’aan Study

• Know the overall meaning in your own language. This does not mean to learn the translation by heart.
• Read the accompanying tafseer and take notes. See the program’s schedule for tafseer of juz ‘amma.
• Even if you have a recitation teacher, record your own recitation to check for errors before memorizing one verse or one line.
• Commit to read some Qur’aan daily. Commit to memorize a minimum number of verses or lines daily. Set up goals according to your personal ability and revise periodically as needed.

Taken From Dr. Salih as-Salih’s (rahimahullaah) website www.understand-islam.net

Source: http://www.albaseerah.org/forum/showthread.php?t=5299

Ramadhaan has a special relationship with the Qur’aan, of course:

“The month of Ramadhaan is the one in which the Qur’aan was sent down, a guidance for mankind, clear proofs for the guidance, the Criterion; so whoever amongst you witnesses this month, let him fast it.” (cf. Surah al-Baqarah 2:185)

The word ’so’ (fa) in this ayah leads to the following paraphrase of one aspect of its meaning: “Fast this month because it is the one in which the Qur’aan was sent down” — see Fasting in Ramadaan by Ali al-Halabi & Saleem al-Hilali, Al-Hidaayah, 1414/1994, pp. 11-12.

Ibn ‘Abbas narrates “that the Messenger of Allah (may Allah bless him and grant him peace) was the most generous person, and he would be at his most generous in Ramadhaan because Jibril would come to him every night and he would rehearse the Qur’aan with him.” (Sahih al-Bukhari, Eng. trans. 6/486)

This hadith contains recommendation of the following:

• Studying the Qur’aan in Ramadhaan;
• coming together for this purpose;
• checking (one’s memory/knowledge of) the Qur’aan with someone who has preserved it better;
• increasing recitation of the Qur’aan in Ramadhaan;
• that the night time is the best time to recite, when other preoccupations decrease and it is easier to concentrate, as in Surah al-Muzzammil 73:6.

Further, Fatimah (may Allah be pleased with her) narrated from her father (may Allah bless him and grant him peace), who told her that Jibril would rehearse the Qur’aan with him (in Ramadhaan) once every year, and he did so twice in the year of his death. (Bukhari 6/485)

After mentioning the above aspects of the Sunnah, Ibn Rajab talks about the situation of the Salaf (the early Muslims) during Ramadhaan:

“… Some of the Salaf would complete reciting the whole Qur’aan during the night prayer of Ramadhaan every 3 days, others every 7 days e.g. Qataadah, others in 10 days e.g. Abu Rajaa’ al-Atardi. The Salaf would recite Qur’aan in Ramadhaan in Prayer as well as outside it. Al-Aswad would finish the Qur’aan every 2 nights in Ramadhaan; Ibrahim an-Nakh’I would do likewise in the last 10 nights specifically, & every 3 nights during the rest of the month. Qataadah would regularly finish the Qur’aan in 7 days, but in 3 days during Ramadhaan, when he would study the Qur’aan especially, and every night during its last 10 days. Al-Zuhri would say when Ramadhaan began, ‘It is recitation of the Qur’aan and feeding of people.’ When Ramadhaan began, Imam Malik would cease narrating Hadith and sitting with the people of knowledge, and stick to reciting the Qur’aan from its pages, while Sufyan al-Thawri would leave other acts of worship and stick to reciting the Qur’aan. ‘Aishah would recite from the pages of the Qur’aan at the beginning of the day in Ramadhaan (i.e. after Dawn), until when the sun had risen, she would sleep. Zayd al-Yaami would bring copies of the Qur’aan when Ramadhaan began and gather his companions around him. …”

It is also narrated that ash-Shaafi’ee would complete the Qur’aan sixty times during Ramadaan, while reciting it outside of prayer. And well known amongst the muslims is that the rightly guided Khaleef ‘Uthmaan ibn ‘Affaan (radiallaahu anhu) would complete the recitation of the (whole) Qur’aan once a day.

Ibn Rajab later continues, “The forbiddance of completing recitation of the Qur’aan in less than 3 days applies to this being made a regular practice, but as for favoured times such as Ramadhaan, esp. the nights in which Laylat al-Qadr is sought, or favoured places such as Makkah for the visitor, it is recommended to increase reciting the Qur’aan to avail the time and place. This is the view of Ahmad, Ishaq & other Imams, and the practice of others indicates this too.”

The purpose here is not to discuss whether or not the latter view is correct or not, since that is purely academic for most of us, as we do not get anywhere near reciting the whole Qur’aan in three days! However, the practice of the Prophet (may Allah bless him and grant him peace), his Companions, and those who followed their path, should be clear enough. As a further example, Bukhari (3/79) quotes from the noble Companion Zaid bin Thabit who answered the question, “How much time was there between the pre-dawn meal and the Dawn Prayer?” by saying, “Enough time to recite fifty ayat”; since the practice of the Arabs was to measure time in terms of everyday actions, this shows that the Sahabah were pre-occupied with the Qur’aan, especially in Ramadhaan.

Compare all this with our sad state, when we talk so much about establishing Islam, implementing the Qur’aan, etc. and yet have such little contact with it, maybe not completing its recitation ever at all since childhood, or perhaps never! Hence we become imbalanced in our understanding of Islam, because there are ayat which we rarely or never hear or think about; we repeat only certain selected ayat over and over again; we lost the context of the verses, the overall flow, argument and balance of the Qur’aan, all of which is beautiful & miraculous. Because of this ignorance we go astray from the Straight Path, split up into sects, lose the blessings of Allah …

“We took a covenant from those who said: we are Christians, but they forgot part of the message with which they had been reminded, so we ingrained amongst them enmity and hatred until the Day of Judgment…” (Surah al-Ma’idah 5:14)

In Sahih Bukhari (6/521), there is an amazing piece of advice from the Prophet (may Allah bless him and grant him peace): “Recite the Qur’aan as long as your hearts agree on it; if you disagree about it, stop reciting it (for the time being)” — studying the Qur’aan should bring people together!

In Surah al-Mu’minoon (23:53), there is mention of the people before us (in whose footsteps we would follow), who broke up their Deen into sects (zuburan), each party rejoicing in what it had. One understanding of this, from the word zuburan meaning literally ‘books’, is that each sect left the Book of Allah, & concentrated solely on the books of its own sect, so “they split their deen up into books”!

The most twisted, ridiculous, shallow ideas, innovations and superstitions are propagated amongst Muslims when they are away from the Qur’aan, because any little knowledge of the Qur’aan would be enough to dispel them.

Hence, O slave of Allah, leave aside secondary books and concentrate on studying the Blessed Book of Allah in this Blessed Month (use a good translation/commentary if needed), for it is the source of all Knowledge in other books, and keep away from wasting time, especially in futile discussions and arguments which lead nowhere, for that is a sure sign of being misguided, as the Prophet (may Allah bless him and grant him peace) said, “Whenever a people went astray after they had been on guidance, they were given to argumentation (jadl).” (Ahmad, Tirmidhi, Ibn Majah – Sahih al-Jami’ al-Saghir, no. 5633)

The person reciting the Qur’aan must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allaah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allaah says: “A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded.” Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur’aan, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.

And it is on the one who recites, to act upon the Qur’aan, making permissible its Halaal and forbidding its Haraam, so that the Qur’aan can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.

Finally, remember that the Messenger (may Allah bless him and grant him peace) will complain to Allah on the Day of Judgment that his people neglected the Qur’aan (Surah al-Furqan 25:30). Neglect of the Qur’aan is of different levels, as Ibn al-Qayyim writes:

• not reciting or listening to it;
• not studying and understanding it;
• not conveying its message;
• not judging by it in personal and communal matters, at all levels of society;
• not believing in it.

All Praise is due to Allah, Lord of the Worlds.

Original work by  Br. Abu Dharr based on Ibn Rajab’s “Lata`if al-Ma`arif” and other sources (and we have included additions from Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65) (trans. Ahl ul-Qur’aan was-Sunnah Association, NY) Article ID : IBD090007 [5299])

“So verily the Arabic language is from the religion so knowing it is Fard Waajib for indeed understanding the Book and the Sunnah is Waajib and they are not understood except by understanding the arabic language and that which is needed to fulfill an obligation is itself an obligation. So you have from it that which is waajib upon each individual and you have that which is waajib alal kifaayah.”

Shaykhul Islaam Ibn Taymiyyah said:

“It is known that Arabic is Fard Alal Kifaayah and the salaf used to discipline their children for making grammatical mistakes ….”

Al-Fataawa Vol. 32, Pg. 252

Shaykhul Islaam Ibn Taymiyyah said:

“And likewise for indeed Allaah revealed his book in the Arabic language and he made his messenger convey this from him in the Book and Sunnah (Hikmah) in the Arabic language….So knowing the language becomes part of the religion and due to speaking with it (The Arabic language) it becomes easier for the people of this Deen to understand the religion of Allaah, to implement the religious ceremonies and easier to imitate the First generations from the Muhaajiroon and the Ansaar in all of their affairs.

Iqtidaa Siraatil Mustaqeem 1/406

Imaam Ash-Shaafi’ee said”

“The language which Allaah favored was the Arabic language as he revealed his noble book in this (Arabic) and he made this the language of the seal of the prophets Muhammed. And that is why we say that it is befitting for everyone who has the ability to learn Arabic that they learn it as it is the best language.”

Iqtidaa Siraatil Mustaqeem 1/464

Source: al-Fawaaid by Ibn al-Qayyim, Taken from spubs

Ibn Al-Qayyim (rahimahullaah) said in al-Fawaa’id:

Allaah the Exalted said:

إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. (Qaaf 50:37)

When you desire benefit from the Qur’’aan, then bring your heart together during its recitation, listen heedfully and have the presence of the one who is being addressed and spoken to, since it is a speech from Him, the Sublime, to you, upon the tongue of His Messenger (sallallaahu ‘alayhi wasallam).

This is because the best and most complete effectis suspended between the following:

1. that which produces the required effect,

2. a place which receives this effect,

3. the condition which is necessary to receive such an effect and

4. the absence of that which prevents this effect from being obtained.

This verse has included all of the above with the most concise and clear of wording, which is most direct in expounding the intended meaning.

His speech: (Verily, therein is indeed a reminder…) is an indication of what has preceded from the beginning of Soorah Qaaf to the present and this constitutes that which produces the desired effect.

And His speech: (…for him who has a heart…) this is the place which receives the effect and what is desired by it is: a living heart which understands from Allaah, just as the Exalted has said:

وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ

لِيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ

It is but a Reminder and a Manifest, Clear Qur’’aan, that he (Muhammad) may give warning to him who is alive (i.e. the healthy and live heart of the believer.) (Yaa Seen 36:69-70)

And His speech: (…or who gives ear…) the one who directs his listening and the perceptive faculty of his hearing to what is being said to him, and this is the condition of benefitting and receiving the desired effect from the words (that one hears).

And His speech: (…while he is heedful) meaning his heart is present and witnessing, not absent and unmindful.

Ibn Qutaibah said: “Listen to the Book of Allaah, while your heart and understanding are present, not while you are unmindful and forgetful.”

And this is an indication of that which prevents the desired effect [from the Book of Allaah] from being obtained and that is the forgetfulness and absence of the heart from understanding what is being said to it, looking at it with care and pondering slowly and carefully over it.

So when that which produces the effect and that is the Book of Allaah; a place which receives the effect and that is the heart; the necessary condition, which is paying attention; the absence of that which prevents the effect and that is the hearts occupation and distraction away from the meaning of the speech and its turning way to something else are all present, then the effect will be obtained and realised and that is benefiting from the Qur’a’an and its remembrance.

Edited from the work of Shaykh Muhammad Jameel Zeeno

Allaah the Most High says:

And the Messenger (Muhammad SAW) will say: “O my Lord! Verily, my people deserted this Qur’aan (neither listened to it, nor acted on its laws and orders). (Al-Furqaan 25:30)

So Allaah informs us about His Messenger and Prophet Muhammad, that he said: {My Lord my people have abandoned – acting or listening – to the Qur’aan.} and that is because the idol-worshippers did not pay attention nor listen to the Qur’aan, as Allaah says: {The ones who disbelieved said do not listen to this Qur’aan but make noise so that you may overcome it.}

Thus when the Qur’aan was being read to them they would make noise and futile speech so that they would not hear the Qur’aan. However, this is from the ways of abandoning the Qur’aan. Likewise not having faith and trust in it is also from the ways of abandoning the Qur’aan. Not pondering over it, nor trying to understand it, not acting by it, not obeying its orders and refraining from what it forbids, turning to something other than it – whether poetry, opinions or music, amusement, or other forms of speech and taking a path that is derived from other than the Qur’aan are all from the ways of abandoning the Qur’aan.

We ask Allaah – the Beneficent Provider, the One who has Power to do what He wills – to distance us from that which He dislikes and to use us in that which He is pleased with, from memorising, understanding the Qur’aan and establishing that which it necessitates – throughout the day and night – in a manner that He loves and likes for indeed He is the Most Beneficent, and Bestower.

Shaykh-ul-Islaam Ibn al-Qayyim, rahimahullaah, explains this verse by saying:

There are various types of ‘abandonment’ of the Qur’aan:

1) To abandon listening to it and believing in it.
2) To abandon acting upon it, and ignoring its lawful and prohibited ordinances (Halaal and haraam), even if one believes in it and recites it.
3) To abandon judging by it, and resorting to it as a judge when there are differences in the essence of the religion or other matters.
4) To abandon pondering over it, and understanding it, and seeking the explanation of it.
5) To abandon using it as a cure in all types of diseases of the heart, and instead to seek to cure these diseases by other means.

And all of these categories are included in the statement of Allaah,

‘And the Messenger (will) say: “0 My Lord, indeed my people took this Qur’aan as something worthy of being abandoned!’’ [25:30]

even though some of these types of abandonment are worse than others.

Question: What is your advice – O Shaykh – for those who go without reading the Qur’aan for a month, or even many months, and who have no excuse for such behaviour? However, you will find some of them reading those magazines that contain no benefit for them, and following them up closely!

Answer: It is recommended for every Believing man and woman to recite the Book of Allah often, with due contemplation and understanding. This may be done by using a copy of the Qur’aan or from one’s memory. Allaah – the Most High – said:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُوا الْأَلْبَابِ

“This is a Book which We have sent down to you, full of blessings, that you may ponder over its Verses, and that men of understanding may remember.” [Soorah Saad 38:29].

And:

إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ وَأَقَامُوا الصَّلَاةَ وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَارَةً لَّن تَبُورَ

لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِ إِنَّهُ غَفُورٌ شَكُورٌ

“Indeed those who recite the Book of Allaah and offer the Prayer perfectly and spend in charity out of what We have provided for them – secretly and openly – hope for a sure trade-gain that will never perish. That He may pay the their wages in full and give them even more out of His Grace. Indeed, He is Oft-Forgiving, ready to appreciate good deeds.” [Soorah Fatir 35:29-30]

The aforementioned recitation of the Qur’aan includes both reciting and acting upon it. The recitation is to be done with contemplation and understanding of it. Sincerity to Allaah is a means of complying with and acting upon the Qur’aan, and its recitation contains a great reward – as the Prophet sallallaahu `alayhi wa sallam said:

“Recite the Qur’aan. For on the Day of Resurrection, it shall come as an intercessor for its companion.”

This was recorded by Muslim in his Saheeh (no. 804). The Prophet sallallaahu `alayhi wa sallam also said:

“The best of you is he who learns the Qur’aan and teaches it.”

This was recorded by al-Bukhaaree in his Saheeh (9/66). Another narration states:

“Whoever reads one harf (letter) of the Qur’aan shall receive a good deed and ten good deeds similar to it. I do not say that Alif Laam Meem is a harf, but Alif is a harf, Laam is a harf and Meem is a harf.” [Saheeh; Recorded by at-Tirmidhee (no. 2912), who authenticated it, from the hadeeth of `Abdullaah ibn Mas`ood, radhiallaahu `anhu].

The Prophet sallallaahu `alayhi wa sallam said to `Abdullaah ibn Amr ibn al-`Aas:

“Complete the recitation of the Qur’aan once a month.” He said: I am able to do more than that. So he said: “Then complete its recital once in seven days.” [al-Bukhaaree (no. 5054)]

The Companions used to complete the entire Qur’aan once every seven days.

So I advise all the readers of the Qur’aan to increase in their reading of it, with contemplation and understanding it, along with sincerity to Allaah in this – with the purpose of learning and benefiting from the Qur’aan. They should read the entire Qur’aan once a month. If, however, they are able to do more than this without any difficulty, then they should complete it in less than this time. However, it is best not o complete it in less than three days, since this is the least amount of time that the Prophet sallallaahu `alayhi wa sallam mentioned to `Abdullaah ibn `Amr ibn al-`Aas. This is because if it is read in less than three days, the person becomes hasty and lacks thought and concentration…”

[Fataawaa al-Mar`ah (no. 294)]

Knowing One’s Priority

Hudhayfah said:The Messenger of Allaah (sallallaahu `alayhi wa sallam) related matters to us. I have seen one of them, and I am waiting for the other. He (sallallaahu `alayhi wa sallam) informed us: “Trustworthiness was sent down in the depths of the heart of the people, then they learnt it from the Qur’aan, then they learnt it from the Sunnah” (2)

Al-Haafidh Ibn Hajar (852H) said: “His (`azza wa jall) saying: ‘then they learnt it from the Qur’aan, then they learnt it from the Sunnah’ So it occurs in this narration with the repetition of “then”, which contains and indication that they would learn the Qur’aan before learning the details of the sunnah. And what is meant by the details of the sunnah is anything that they would learn from Prophet (saallallaahu `alayhi wa sallam) whether it was obligatory or recommended.” (3)

Al-Maymoonee said:I asked Abu ‘Abdullaah Imaam Ahmed which is more beloved to you, that I should I begin teaching my son the Qur’aan or the hadeeth He said: “No! The Qur’aan.” I said: Shall I teach him all of it? He replied: “Unless that is difficult, in which case teach him some of it.” Then. he said to me: “If he begins reciting first, then he will learn correct recitation and will persevere in it.” (4)

Ibn Muflih said: “Upon this are the followers of Imaam Ahmad right up until our time.” (5)

Ibn Taymiyyah (d. 718H) said: “As for seeking to memorize the Qur’aan then this is to be given preference over many of the things that the people consider to be knowledge, but are -in reality – either totally useless, or having little benefit. It is also to be given precedence in learning especially by those who wish to acquire knowledge of the Deen, its principles and its particulars. Since what is prescribed for such a person at this time is that he should begin by memorizing the Qur’aan, as it is the foundation of the branches of knowledge of the deen. This is contrary to what is done by many of the people on innovation, in that one of them will preoccupy himself with superfluous parts of knowledge; such as kalaam (rhetorical speech) and argumentation; or very rare matters of differences; and blind following, which there is no need for; or very strange and rare ahaadeeth which are not established, nor of benefit; and many discussions do not establish proofs. And he abandons memorizing the Qur’aan which is more important than all of this.” (6)

Muhammad ibn al-Fadl said: “I heard my grandfather say: I asked my father for permission to study under Qutaybah, so he said: “First learn the Qur’aan and then I will give you permission.” So I memorized the Qur’aan by heart. Then he said to me: “Remain until you have led the people in prayer with it (i.e. for taraweeh prayer).” So I did so, and after the “eed prayer he gave me permission, so I left for Marw.” (7)

Ibn ‘Abdul-Barr (d. 463H) said: “Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Companions and those that follow them. Whoever deliberately takes a path other than this has seriously deviated. However, whoever oversteps due to an ijtihaad (a knowledge-based judgment that a qualified scholar makes, intending to reach the truth), then such a person has erred So the first knowledge is memorization of the Book of Allaah and seeking to understand it. And it-is obligatory to seek everything which will aid in understanding it. However, I do not say that it is obligatory to memorize all of the Qur ‘aan but I do say that it is obligatory and essential for anyone who wishes to become a scholar – not that it is something obligatory in itself.” (8)

Al-Khateeb al-Baghdaadee (d. 463H) said: “It is fitting for a student that he begins with memorization of the Book of Allaah -since it is the greatest of the branches of knowledge and that which should be placed first and given precedence.” (9)

Al-Haafidh an-Nawawee (d. 676H) said: “The first thing he should begin with-is memorization of the mighty Qur’aan, which is the most important of the branches of knowledge. And the Companions and those that follow them did not use to teach hadeeth or fiqh except to one who had memorized the Qur’aan When he has memorized it, let him beware of preoccupying himself from it with hadeeth, fiqh or other things, to the extent that it leads him to forget anything of the Qur’aan, or makes that likely.” (10)

Seeking knowledge in due proportions (11)

Allaah (`azza wa jall) said:

وَقُرْآناً فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلاً

“And it is a Qur’aan which We have divided into parts, in order that you may recite it to men at intervals. And We have sent it down in stages.” (12)

The Prophet sallallaahu `alayhi wa sallam said to `Abdullaah ibn `Amr ibn al-`Aas: “Read the Qur’aan in every month.” I said: I find that I have more strength than that. He (sallallaahu `alayhi wa sallam) said: “Recite it in every twenty nights.” I said: I find that I have more strength than that. He (sallallaahu `alayhi wa sallam) said: “Then recite it in every seven days and do not increase upon that.” (13)

‘Abdullaah ibn ‘Amr ibn al-’Aas also related from the Prophet (sallallaahu `alayhi wa sallam) that he said: “He does not understand the Qur’aan who recites it in less than three days ” (14)

Umar ibn ‘Abdul-Waahid, a companion of al-Awzaa’ee said: We read in al-Muwattaa to Maalik (d. 179H) in forty days, so he said: “A book that took me forty years to compile, you take from me in forty days! How little you understand of it.” (15)

Al-Khateeb al-Baghdaadee said: “It is fitting that he takes care in acquiring knowledge and that he should not take too much in one go. Rather, he should take a little at a time, such that he can bear it., memorize it and be able to understand it. Because Allaah says which means:

وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلًا

“And those who disbelieve say: Why is the Qur’aan not send down to him all at once? Thus (is it sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.”(16)” (17)

Al-Khateeb also said: “And know that the heart in an organ from the organs. It is able to bear somethings and unable to bear others—just like the rest of the body. Thus, some people are able to carry one-hundred pounds, whereas others are unable to carry even twenty. Some people are able to walk a number of miles in a day without tiring, whereas others are unable to even walk a mile a day before they become tired… So let each person limit himself to what he is able without expending all his energies, because that will better aid him in learning with a good mind, from a firm and proficient teacher.” (18)

Supplicating for an Increase in Knowledge

Allaah (`azza wa jall) said which means:

وَقُل رَّبِّ زِدْنِي عِلْمًا

“Say: My Lord! Increase me in knowledge.” (Soorah Taa-Haa 20:114)

Umm Salamah said:Allaah’s Messenger (sallallaahu `alayhi wa sallam) used to supplicate in the morning prayer: “O Allaah! I ask you for beneficial knowledge, righteous action and pure sustenance.” (20) Anas bin Maalik (be) said: I heard Allaah’s Messenger (sallallaahu `alayhi wa sallam) supplicate: “O Allaah! Benefit me with knowledge. Teach me that which will benefit me, and provide me with knowledge from which I can derive benefit.” (21)

Abu Bakr Muhammad ibn Ja’far said: I heard Ibn Khuzaymah (d. 311H) being asked: From where did you acquire this knowledge? So he said: “Allaah’s Messenger (sallallaahu `alayhi wa sallam) said: “Zam-zam water is that for which it is drunk.” (22) So when I drunk zam-zam water, I supplicate to Allaah for beneficial knowledge.” (23)

Shaykhul-lslaarn Ibn Taymiyyah said: (24) “The reality of this matter that the servant differs in what he asks of knowledge and guidance, and of what he seeks to ask. So with remembrance of Allaah and turning towards Him, Allaah guides such a person—as He said which means: “O My servants! All of you are misguided, except whomsoever I guide. So seek your guidance from me.” (25)

And as the Prophet (sallallaahu `alayhi wa sallam) used to say: “O Allaah! Lord of Jibreel, Meekaa ‘eel and Israafeel. The Originator of the heavens and the earth. Knower of the Unseen and the apparent. You judge between Your servant in that which he differs. So guide me in that which I differ from the truth—by Your permission. Indeed, You guide whomsoever You please, to a Path that is straight.” (26)

Footnotes

1. From An-Nubadh fee Aadaabit-Talabil-’ilm (pp.61-66), slightly abridged.

2. Related by al-Bukhaaree (no. 7086)

3. Fathul-Baaree (13/39)

4. Related by Ibn Muflih in Al-Aadaabush-Shar’iyyah.

5. Related by Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/41).

6. Fataawaa al-Kubra (2/54-55).

7. Related by adh-Dhahabee in Tadhkiratul-Huffaadh (2/722).

8. Jaami’ Bayaanul-’llm wa fadlihi (pp. 526-528)

9. Al-Jaami’ li-Akhlaaqir-Raawee wa Aadaabis-Saami’(1/106).

10. From the introduction to Al-Majmoo’ Sharhul-Muhadhhab (1/38)

11. From An-Nubadh (pp.67-69)

12. Soorah al-lsraa 17:106.

13. Related by al-Bukhaaree (no. 5052) and Muslim (no. 1159) and the wording is from Muslim).

14. Saheeh: related by Abu Daawood in his Sunan (no. 1394) and it was authenticated by al-Albaanee in Saheeh Sunan Abee Daawood (no. 1294).

15. Related by Ibn ‘Abdul-Barr in at-Tawheed (1/77)

16. Soorah al-Furqaan 25:32.

17. Al-Faqeeh wal-Mutafaqqih (2/101).

18. Al-Fapeeh wal-Mutafaqqih (2/107).

19. An-Nubadh (pp. 97-99).

20. Hasan: related by Ahmad (6/305) and atTiyaalasee (p.224). It was authenticated by al-Haafidh Ibn Hair in Nataa’ijul Aflkaar (2/313).

21. Related by Haakim (1/510) and he said: “It is authentic upon the condition of Muslim.” Adh-Dhahabee also agreed.

22. Related by adh-Dhahabee in Tadhkiratul-Huffaadh (2/721).

23. Hasan: It has been narrated by many different ways. Refer to al-MaqaasidulHasanah (no. 928) of as-Sakhaawee for its authentication and sources.

24. Majmoo`ul fataawaa (4/39)

25. Related by Muslim (no. 2577) form Abu Dharr.

26. Related by Muslim (no. 770) from `Aaishah.

Allaah, Subhaanahu wa Ta’aalaa, says in the Qur’aan:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. (Al-Baqarah 2:186)

He also said in Soorah Ghaafir,

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: “Invoke Me, [i.e. believe in My Oneness] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness] they will surely enter Hell in humiliation!” (Ghaafir 40:60)

Indeed the promise of Allaah is True and unlike the creation, He will never let you down. So here is your creator, calling out to you to ask Him of His bounties and favours and condemns those who do not ask of Him. Contemplate on these verses and realise the extent of His Mercy to His Creation.

In an authentic narration, the Messenger of Allaah informs us that anyone who raises his/her hands up in supplication, Allaah is shy to return His slaves empty-handed [Aboo Daawood (2/78), at-Tirmidhee (5/557), Ibn Maajah (2/1271) and Ibn Hajar said its chain was good].

From the beauty of our religion and the perfect example set by the Prophet Muhammad, peace be upon him, is that we have at our disposal hundreds of supplications that can be used for every situation and action in our daily lives so that our hearts are always connected to Allaah and His Rememberance is always on our tongues. Memorising the Qur’aan is no different. We have compiled for you a list of supplications to use in your prayers.

It is beyond the scope of this post to discuss the etiquettes of du’aa in detail but we would like to briefly mention that there are certain blessed times when one’s supplications are more likely to be answered. Of these blessed times are:

• The last third of the night
• Whilst in sujood (prostration)
• Between the adhaan and Iqaamah
• During rainfall
• An hour on Friday (the strongest opinion being that it is the last hour of Salaatul-‘Asr)
• Whilst drinking Zamzam water
• On laylatul-Qadr (the Night of Power)
• On the Day of ‘Arafah (in ‘Arafah)
• During the month of Ramadhaan
• When one is travelling
• Whilst one is fasting

Etc…and there are many many more but these are just a few.

The supplications….

اللهم علمني ما ينفعني، وانفعني بما علمتني، وزدني علماً

Allaahumma ‘allimnee maa yanfa’unee wa yanfa’unee bi maa ‘allamtanee wa zidnee ‘ilma

O Allaah! Teach me that which will benefit me and benefit me with that which you have taught me and Increase me in knowledge!

اللهم : اني عبدك, وابن عبدك, ابن أمتك, ناصيتي بيدك, ماضى فيّ حكمك, عدل فيّ قضاؤك, أسألك بكل اسم هم لك سمّت به نفسك, أو أنزلته في كتابك أو علّمته أحدا من خلقك, أن تجعل القرآن ربيع قلبي, ونور صدري, وجلاء حزني, وذهاب همّي وغمّي اللهم امين يارب العالمين اللهم امين يارب العالمين

Allaahumma Innee ‘abduka wabnu ‘abdik ibnu amatik naasiyatee biyadik maadhin fiyya hukmuk ‘adlun fiyya qadhaa-uk, As-aluka bikulli-s-min huwa lak sammayta bihee nafsak aw anzaltahoo fee kitaabik aw ‘allamtahoo ahadan min khalqik, an taj’ala-l-qur’aana-l-‘atheema rabee’a qalbee wa noora sadree wa jalaa-a huznee wa dhahaaba hammee wa ghammee. Allaahumma Aameen yaa rabba-l-‘aalameen

O Allaah! I am Your servant, son of Your servant, son of Your maidservant, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You name Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety.

اللهم ارحمني بالقرآن و اجعله لي إماما و نورا و هدى و رحمة

اللهم ذكرني منه ما نسيت و علمني منه ما جهلت و ارزقني تلاوته آناء الليل و أطراف النهار واجعله لي حجة يارب العالمين

Allaahumma-r-hamnee bil-qur’aan wa-j-‘alhu lee imaaman wa nooran wa hudaan wa rahma. Allaahumma dhakirnee minhu maa naseet wa ‘allimnee minhu maa jahilt war-zuqnee tilaawatahoo aanaa-al-laylee wa atraafa-n-nahaar waj-‘alhu lee hujjatan yaa rabbal-‘aalameen

O Allaah! Have Mercy upon me by the Qur’aan and make it for me a criterion, a light, a guidance and mercy. O Allaah! Remind me from it that which I have forgotten and become heedless of and teach me form it that which I am ignorant of. And grant me its recitation throughout the night and day and make it a proof for me O Lord of the Worlds!

اللهم إني أسألك خير المسألة و خير الدعاء و خير النجاح و خير العلم و خير العمل و خير الثواب و خير الحياة و خير الممات و ثبتني و ثقل موازيني و حقق إيماني و ارفع درجتي و تقبل صلاتي و
اغفر خطيئاتي و أسألك العلا من الجنة

Allaahumma innee asaluka khayral mas-ala wa khayra-d-du’aa wa khayra-n-najaah wa khayra-l-‘ilmi wa khayral-‘amal wa khayra-th-thawaab wa khayral-hayaa wa khayral-mamaat wa thabbitnee wa thaqqil mawaazeenee wa haqqiq eemaanee warfa’ darajatee wa taqabbal salaatee waghfir khatee-atee wa asaluka-l-‘ulaa minal-jannah

O Allaah! I ask you for the best of matters, the best supplication, the best success, the best knowledge, the best deed, the best reward, the best life and the best death. Make me firm and make my scales (of good deeds) heavy. Make my faith true, and elevate my status. Accept my prayer and forgive my sins. And I ask you for the loftiest place in Paradise.

اللهم اهدني إلى أحسن الأخلاق، لا يهدي لأحسنها إلا أنت، واصرف عني سيئها، لا يصرف عني سيئها إلا أنت

Allaahumma-h-dinee ilaa ahsanil-akhlaaq, laa yahdee li-ahsanihaa illaa anta, wasrif ‘annee sayyiahaa, laa yasrifu ‘annee sayyiahaa illaa anta

O Allaah! Guide me to the best of character, for verily, none guides to the best of character except You. And keep me away from the bad character, for verily, none can keep me away from the bad character except You.

اللهم لاتشمت أعدائى بدائى وأجعل القرأن العظيم دوائى وشفائى أنت ثقتىورجائى
وأجعل حسن ظنى بك شفائى ، اللهم ثبت علي عقلى ودينى ،وبك يارب ثبت لي يقينى وأرزقنى رزقا حلالا يكفينى وأبعد عنى شر من يؤذينى ، اللهم أسترنى على وجه الأرض ، اللهم أرحمنى فى بطن الأرض ، اللهم أغفر لى يوم العرض

Allaahumma laa tushmit a’daaee bidaaee waj’alil-qur’aanal-‘adheema dawaaee wa shifaaee anta thiqatee wa rajaaee waj’al husna dhannee bika shifaaee. Allaahumma thabbit ‘alayya ‘aqlee wa deenee wa bika yaa rabbi thabbit lee yaqeenee warzuqnee rizqan halaalan yakfeenee wa ab’id ‘annee sharra man yu-dheenee. Allaahumma-s-turnee ‘alaa wajhil-ardh. Allaahumma-r-hamnee fee batnil-ardh. Allaahumma-ghfirlee yawma-l-‘ardh

O Allaah! Do not let my enemies take malicious pleasure in my illness, and make the great Qur’aan my cure and treatment. I am the ill and you are the Curer. You are my trust and hope. Fulfil my hope of cure. O Allaah, protect my intelligence and my religion for me, and make my trust in You firm, O my Lord. Provide me with sufficient permissible provision; keep away from me the evil of the one who hurts me. O Allaah, provide me with cover on the face of the earth. O Allaah show mercy to me under the ground. O Allaah forgive me on the day of presentation.

اللهم آتني الحكمة التي من أوتيها فقد أوتي خيراً كثيراً

Allaahumma aatinee-l-hikmah al-latee man ooteehaa faqad ootiya khayran katheeran

O Allaah! Grant me wisdom, that which to whom you have granted it to, has indeed been granted abundant good.

A final word….

There is a du’aa that is found in some books about ‘Ali, may Allaah be pleased with him, seeking advice from the Prophet, sallallaahu ‘alayhi wasallam, about memorising the Qur’aan and not forgetting it. The text of the narration is as follows:

Ibn `Abbaas (May Allaah be pleased with him) related the following:

We were with the Messenger of Allaah (Peace and blessings be upon him) when `Ali (May Allaah be pleased with him) and said, “Bi abi anta wa ummi, O Messenger of Allah: this Qur’aan has slipped from my breast, and I do not find myself capable of it!”

So the Messenger of Allaah (Peace and blessings be upon him) said, “O Aba al-Hasan! Should I not teach you words that Allaah will benefit you with, and that He will benefit with them anyone whom you taught them to, and firmly fix what you learnt in your breast?”

He said, “Of course, O Messenger of Allaah! Teach me.”

He said, “When it is Friday night and you are able to get up in the last third of the night – since it is an observed time and during it supplication is answered, and my brother Ya`qoob said to his sons “I will seek forgiveness for you from my Lord” until Friday night comes, and if you are not able then rise in the middle, and if you are not able then rise in the beginning, and pray four raka’at. Recite al-Faatihah and Yaa Seen in the first raka`ah, al-Faatihah and ad-Dukhaan in the second raka`ah, al-Faatihah and as-Sajdah in the third, and al-Faatihah and Tabaarak in the fourth. When you finish the tashahud praise and completely extol Allaah, make prayers upon me and the other prophets, seek forgiveness for the male and female believers and for your brothers preceding you in belief, and then at the end of this say:

“O Allaah, have mercy on me so that I stay away from sinning for as long as I live! Have O Allaah, the Creator of the heavens and the earth, the Glorious and Honorable and Almighty, I beg you, the most Merciful, calling upon Your Glory and the Light of Your Face, to oblige my heart to remember Your Book the way You taught me. Bless me to read it the way that will please You! My Lord, the Creator of the heavens and the earth, You Who are absolute in Your might, I implore You the most Merciful, calling upon Your Glory and Light of Your Face, to illuminate with you Qur’aan my sight, to move with it my tongue and make it easy on my heart. With it make my chest wide and clean my body. Truly, on the path of Truth only You can help me and only You are able to give me the Truth. There is no might no power except with Allaah, the most High, and the most Glorious!”

O, Aba al-Hasan! Do this three, five, or seven Fridays and you will be answered by Allaah’s leave. [I swear] by the One who sent me: It will never err a believer.”

To which Ibn `Abbaas (May Allaah be pleased with him) adds:

[I swear] by Allaah: `Ali (May Allaah be pleased with him) did not wait save five or seven [times] until he came to the Messenger of Allaah (Peace and blessings be upon him) in a similar assembly and said, “O, Messenger of Allaah (Peace and blessings be upon him)! In the past I would only take something like four verses and if I read them to myself they would depart me, while today I learn something like forty verses and when I recite them to myself it is as if the Book of Allah is in front of my eyes; and I used to hear Ahadeeth and when I repeated it, it would depart me, while today I hear Ahaadeeth and when I recount them I do not drop a single letter from it.”

So the Messenger of Allaah (Peace and blessings be upon him) at that point said, “A believer [I swear] by the Lord of the Ka`bah O, Aba al-Hasan!”

This was narrated by at-Tirmidhee and al-Haakim. We wanted to bring this to your attention because most scholars say it is not an authentic hadeeth and should not be implemented.