how to memorise the

All praises are due to Allah and Salaat and Salaam be upon our Prophet Muhammad and all his family and companions. This method is excellent for the strength of memorization and its solidity (deep-rootedness) and the quick speed of memorization and quick completing the Quraan. And this is the method, taking the example of Sura Jumua:

• Read the first verse 20 times
• Read the second verse 20 times
• Read the third verse 20 times
• Read the fourth verse 20 times
• Read these (above) four from the beginning to the end, to link them, 20 times.
• Read the fifth verse 20 times
• Read the sixth verse 20 times
• Read the seventh verse 20 times
• Read the eighth verse 20 times
• Read from the fifth verse to the eighth verse 20 times to consolidate between them
• Read from the first verse to the eighth verse 20 times to perfect this page.

And like this you persist with this method for every page of the Quraan and do not increase your daily portion exceeding more than one eighth (of a chapter) because the parts memorized will increase and the memorization will be ruined (i.e. it will be difficult to retain what you have memorized).

If I wish to memorize a new page tomorrow then how do I do it?

If you wish to memorize another page for the next day, then before you memorize the new page using the method I mentioned to you, read from the beginning of the page (you memorized yesterday) to the end of the page 20 times so that the previously memorized page becomes solid (in your memory). Then memorize the new page using the method I showed.

How do I combine between memorization and revision?

Do not memorize the Quraan without revision, (otherwise) if you memorize the Quraan, page by page until you complete the Quraan, and you wish to return to what you have memorized you would find that you have forgotten what you had memorized.

The correct way is to combine memorization with revision. Divide the Quraan into 3 divisions: every 10 parts (juz) is a division. Then if you memorize one page a day, then you should revise 4 pages a day until you have memorized 10 juz. Then when you have memorized 10 juz, stop for one whole month for revision, everyday revising 8 pages.

And after a month of revision, start memorizing the remainder, a page or two, according to your capabilities and revise 8 pages until you complete memorizing 20 juz. Then when you have memorized 20 juz, stop the memorization for 2 whole months for the revision of the 20 juz, everyday revising 8 pages. Then when the 2 months of revision have passed, start with the memorization, doing one or two pages everyday according to your capability, while revising 8 pages until you complete memorizing the entire Quraan.

When you have completed memorizing the entire Quraan, revise the first 10 juz alone for one month; everyday half a juz. Then you go to the second 10 juz for a month, everyday half a juz and you read 8 pages from the first 10 juz. Then you go to memorizing the last 10 juz for one month, everyday half a juz and 8 pages from the first 10 juz and 8 pages from the second 10 juz.

How do I revise the entire Quraan when I have completed this (above) revision?

Start with revising the entire Quraan: everyday 2 parts (juz), repeating them thrice everyday, thereby completing the revision of the entire Quraan every two weeks. And in this way, during one year you would memorize the entire Quraan with perfection while you use this method the whole year.

What do I do after one year of memorizing the Quraan?

After a year of perfecting the revision of the Quraan, then let your “Hizb” (portion) of the Quraan be that of the Prophets (s.a.w) until your death, for verily he divided the Quraan into seven “Hizbs” in this way  you complete the Quraan once every seven days.

Aus bin Hudhaifa (R.A) said: I asked the companions of the Messenger (S.A.W): How do you hizb (divide) the Quraan? They said: 3 Surahs, and 5 Surahs, and 7 Surahs, and 9 Surahs, and 11 Surahs, and the section of the “Mufassal” from Surah Qaaf until the end. (Narrated by Ahmad).

i.e.

• On the first day read from Sura Faatiha to the end of Sura Nisaa
• On the second day read Sura Ma’idah to the end of Sura Tawbah.
• On the third day read from Sura Yoonus to the end of Sura Nahl.
• On the fourth day read from Sura Israa to the end of Sura Furqaan.
• On the fifth day read from Sura Shu3araa to the end of Sura Yaaseen.
• On the sixth day read from Sura Saaffaat to the end of Sura Hujuraat.
• On the seventh day read from Sura Qaaf to the end of Sura Naas.

As for the Hizb of the Prophet (S.A.W), the Scholars have combined it in the saying: “فمى بشوق”

Each letter in these 2 words represents the beginning of a “hizb” of the Prophet (S.A.W) that he completed in one day. So the letter ف in the word فمى represents Sura Faatiha indicating that the Hizb on the first day starts with Surah Faatihah.

And the letter م in the word فمى indicates that the beginning of the Hizb for the second day starts with Surah Maa’idah, and the letter ى in the word فمى indicates that the beginning of the Hizb for the third day starts with Surah Yoonus.

And the letter ب in the word بشوق indicates that the beginning of the Hizb for the fourth day starts with Surah Bani Israeel (which is also called Sura Israa).

And the letter ش in the word بشوق indicates that the beginning of the Hizb for the fifth day starts with Surah Shu’araa.

The letter  وin the word بشوق indicates that the beginning of the Hizb for the sixth day starts with Surah Wassaaffaat.

And the letter ق in the word بشوق indicates that the beginning of the Hizb for the seventh day starts with Surah Qaaf until the end of Sura Naas.

As for the current division of the Quraan [into 30 juzz], this is from the actions of Hajjaaj bin Yoosuf.

How do I differentiate between the mutashaabihaat (verses that are similar) in the Quraan?

The best way is that when you come across two similar verses in the Quraan, then open the Quraan (Mushaf) to both these verses and look at the difference in the two verses and reflect over it, and set a rule for yourself, and during your memorization note the difference many times until you have perfected the similarities between the two of them.

Rules and disciplines in memorization:

1. It is necessary that you do your memorization by a Sheikh (teacher) (so that he may) correct the recitation.
2. Memorize two (sides of a) pages everyday, one after Fajr and one after Asr or Maghrib and in this way you will memorize the entire Quraan solidly during one year and your memorization will be perfect, but if you increase in memorization then that which you memorized will be weak.
3. The memorization should be from Sura Naas to Sura Faatihah because it is easier, and after your memorization of the Quraan, your revision should be from Sura Baqarah to Sura Naas.
4. The memorization should be from one printed copy so it helps the firm-rootedness of memorization and the quickness of remembering the places of the verses and the ending of pages and the beginning of them.
5. Everyone memorizing in the first two years, that which is memorized slips away (he forgets easily that which has been memorized) and this is called “the assembly stage”  so do not feel sad that the Quraan is slipping away from you or your many mistakes. And this is a difficult phase with trials, because shaytaan has a part in stopping you from memorizing the Quraan. So turn down his whisperings and continue memorizing because it is a treasure not given to just anyone.

Written by: Shaykh ‘Abdul Muhsin al-Qaasim Imaam and Khateeb of the Prophets Masjid in Madeenah al-Munawarah

Original source: http://khalduun.com/articles/knowledge/attention-students-of-the-quraan/

We’ve recently had several brothers and sisters emailing and asking for advice on juggling memorisation of the Qur’aan alongside their secular studies. We thought it would be beneficial to share one of the emails we replied to with everyone on the blog in case there are any others wanting advice on the same topic:

Bismillaah was-Salaatu was-salaam ‘alaa rasoolillaah

First thing to do akhi is to make a memorisation timetable for yourself. I always like to structure and plan everything I’m doing because it keeps me organised and motivates me to complete what I intend to do on a daily basis. Set yourself a daily portion of memorisation and if you can’t memorise daily then set a weekly target so that every week you complete a set amount.

If you don’t/ can’t set a daily schedule, it will be up to you to manage your time so that during the week you fit your memorisation in at particular times of the week alongside your uni studies and other activities. This is one of the two most important elements of memorising the Qur’aan. It’s what differentiates a serious student of the Qur’aan from someone who just claims to love it and want to memorise it. So sit down and identify all the moments during your day that you are possibly wasting doing nothing beneficial and can use to memorise instead. Examples:

You’re on the train/ bus making your way to uni -  dont just sit there, get your mushaf out and memorise. We spend a lot of time making these journeys and that time is precious. I’m not sure where you live but for me, it used to take me about 25 mins to get from my house to my university. That’s almost 1 hour going to uni and returning home every day. I would always use that time to either memorise or review the Qur’aan alhamdulillaah. Just to motivate you, when I was memorising soorah al-Hujuraat (chapter 49 of the Qur’aan), I managed to do it in one train journey. It is a relatively easy soorah and you will inshaaAllaah see that once you get to it and obviously not every soorah will be the same but no matter how much or how little you do, it still counts towards completing your hifdh.

During uni hours if you have some free time before a lecture, rather than relaxing and chatting away to friends, go to a quiet place and memorise. And please note, sometimes the Muslim prayer room is not the best place for this because there may be people there who will distract and start talking to you. What I used do is go to the silent study area of the uni library.

Dont waste the hours of fajr – these are the best for memorising so get into the habit of sleeping early and waking up early and staying up to memorise. You will notice that you memorise a whole lot more after fajr than any other time of the day. If you can wake up a little earlier than fajr even by half an hour and pray two rak’ah tahajjud (night prayer) then do so and fight with your nafs to make this an ordinary practice because even if we have the most gifted of memories and do everything we can to memorise, at the end of the day all our actions are fulfilled through Allaah’s Will. And if Allaah sees that you are sincere and striving in His way, He will guide you and grant you tawfeeq (success). And there is nothing harder upon the nafs than taking away its pleasures, and when you do take away its pleasures you gain more control over it and discipline it to do what Allaah loves.

I used to also leave very early to go to uni and sit and memorise in the prayer room because after 7am or so it was a bit difficult to memorise at home as all my brothers and sisters would start waking up and the distractions weren’t helpful. So going to uni was a better option for me and alhamdulillaah no one would start coming till about 9am so I would have around an hour and a half all alone to memorise.

The majority of my memorisation whilst I was at uni was done during the holidays particularly the summer break. Utilise these holidays to the fullest. Cram as much into your memory as you can and even if you are not 100% solid on it, you will have a lot of time to review when uni starts. This is because the hours I spent reviewing when I didn’t have holidays was much greater than the amount of hours I spent memorising but I made up for that by memorising a lot in the holidays.

To give you an idea, when I started uni, I didn’t really know how to juggle my studies with my memorisation and I didn’t have any structured plan to organise my time so as a result I didn’t get much done. This got me pretty depressed and frustrated so when the summer holidays came, I went on memorisation overload. I memorised from Soorah al-Fussilat all the way to al-Furqaan. Thats about 6 ajzaa from June to September. It was a lot and at times my brain felt like it couldn’t handle anymore but I just kept going and praying to Allaah to help me. Then when uni started again towards end of September, I spent most of the second year consolidating those 6 ajzaa and when I felt strong on them, I started to squeeze in memorisation back into uni my schedule.

No matter how you memorise, I cannot stress the importance of reviewing. I mentioned earlier that time management is one of the most important elements of memorising. Well, reviewing is the second. If you want to memorise and consistently do so, regularly, or in large bulks at a time like I mentioned, you need to keep reviewing EVERY DAY. Based on the amount of Qur’aan you’ve memorised, divide your reviewing so that every week you complete reviewing everything you have memorised. If you know a small amount then review it as much as you can in one week. When I had memorised juz ‘amma and tabaarak, I would review them both every single day alongside memorising new sections. Sometimes you may not have time to sit and review properly, so try and do it in different ways. The more ways you incorporate the better for you. I personally found the following helped me:

Reading in salaah – prayer is one thing we always have to make time for no matter what, so read what you memorise in your salaah. For example if you know juz ‘amma, start from soorah naba and in each daily salaah keep on reading until you get to soorah an-naas. Then when you finish, start again but this time dont start from soorah naba but start from soorah al-mursalaat if you have started memorising it, even if you only know a few verses and havent finished memorising the whole soorah. You can actually read an entire juz every day in your daily prayers. How? Well this is how I do it. If you pray the five daily prayers along with their sunnahs (the 12 rawaatib), and you read one page of the qur’aan in each rak’ah, you will complete about a juz (and just over that slightly). So in 30 days you complete the Qur’aan. If sometimes you’re in a rush and have to cut your prayer short, then read even half a page in each rak’ah so you complete half a juz a day. You have memorised juz ‘amma now maashaAllaah, if you review that in your salah based on this, you will review the whole juz once every day or every two days.

Don’t ever leave your ipod/ mp3 player behind – As I mentioned to you before, train/ bus journeys are a great time for reviewing. If the bus/train is packed or if you’re walking to the station (or walking anywhere in fact) stick your headphones on and listen and read along. Do this before you go to bed too at night.

Get into the practice of reading fast. I know this sounds a bit odd but you will need to sit with the mushaf and review outside of salaah or via audios, and if you don’t have much time to review or you want to spend more time memorising, then recite faster when reviewing. I don’t mean so fast to the point that you can’t tell if its Qur’aan or jibberish, but a fast enough pace to get you to finish it in a shorter time. For example, when I came towards the end of my memorisation, I started to review 5 ajzaa every day and as I still had some left to memorise, I would read those 5 ajzaa fast in order to make time to memorise what i had left to complete. Back then, I would take about 2 and a  half hours to read the entire 5 ajzaa. Now that I don’t have to memorise anything new, I don’t review by reciting at a fast pace and it takes me about 3 and a half hours to complete my daily reviewing. If you listen to Muhammad Muhaisny then you’ll get an idea of how fast id read.

Last advice to you akhi is to find yourself righteous companions who share the same goal with you. If you know someone who is also memorising or who doesn’t mind giving their time to helping you memorise or test you etc, even if this person is not from your closest of friends, I would strongly advise you to stick to him and make him the one person who you spend your hours with. Friends are a big fitnah, even practising brothers may distract you at times, let alone those that are not mindful of Allaah. If you truly want to achieve this goal, then it’s up to you to make the Qur’aan the number one priority in your life and to give your heart and soul into learning it.

And strive to implement the Qur’aan, understand the meaning of what you’re reading and put it into practice and strive to stop yourself from doing anything that displeases Allaah. Living in the west is bad enough for the heart with the many evils you see and hear all around you, so don’t add to this. Because your heart is like a sponge that absorbs what is around it willingly or unwillingly and by nature your nafs will take hold of evil quicker than it will of good so surround yourself with as much good as you can so your heart doesn’t get tainted and diseased to the point that the words of Allaah don’t penetrate it.

Control your tongue, your hand, your sight, your ears etc….and FAST, this may sound unrelated but I believe it is a big help. Fast every Monday and Thursday if you are able to.

And don’t neglect du’aa, pray and pray and ask of Allaah every sajdah (prostration) you make, beg him and implore him to fill your heart with the light of His words. And Allaah is the responder of the callers and His promise is always true, so He WILL answer your call. Do not ever doubt that.

I hope this advice benefits you somehow and I pray Allaah makes the Qur’aan the spring of your heart and makes it easy for you to acquire it.

It is prescribed for a reciter of the Qur’an to observe certain etiquettes

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)