The virtue of reading the Qur'an at night and participating in group recitation

The questioner : Honorable Shaykh, the review of Jibril with the Prophet (peace and blessings be upon him).

The Shaykh : Not ten, I think we are taking up too much of your time, or should we complete the eleventh?

The questioner : We are sad.

The Shaykh : Up to eleven, eleven, yes.

The questioner : Yes. The review of Jibril with the Prophet (peace and blessings be upon him) took place at night. Does this imply that reading the Qur'an at night is better than during the day? And can the virtue of participating in group recitation be derived from it? And does the virtue mentioned in the Prophet's (peace and blessings be upon him) hadith, "No group gathers..." apply? And does it apply in the gathering...

The Shaykh : Give them to me one by one.

The questioner : Okay, let's say the first question: Does he err...

The Shaykh : And that the night is better.

The questioner : Yes, that's it, the topic for tonight.

The Shaykh : There is no doubt that reading the Qur'an at night is generally more present in the heart, especially if it is the night prayer, which is the one performed after sleep. Allah the Exalted said: However, this is not specific to the Messenger of Allah (peace and blessings be upon him), because we all know that the Messenger of Allah (peace and blessings be upon him) is the imam of the Ummah and the one in charge of its affairs. During the day, he is occupied with the affairs of creation and managing their matters, and at night, there is no doubt that he is more free. So in that, it combined that he was more free and that it was generally more present in the heart. So if people study now, if it is more present in his heart during the day and his heart is occupied at night, he reads during the day. And if we look at the general rule, the general rule is that it is more present in the heart at night and closer to reflection. Bring the second one.

The questioner : And can the virtue of participating in its recitation be derived from it?

The Shaykh : Yes, this is not derived from it regarding participation. Therefore, we do not prefer participation over individual recitation absolutely, nor do we prefer individual recitation over participation absolutely. If a person is weak in his recitation, participating with someone who is better at reciting than him is better, in order to correct his recitation. If he is lazy or drowsiness comes to him, his participation with others is better, so that when drowsiness comes, he pinches his ear so that drowsiness does not come to him, just as the Messenger (peace and blessings be upon him) did with 'Abdullah ibn 'Abbas. 'Abdullah ibn 'Abbas (may Allah be pleased with them both), when he felt that the Prophet (peace and blessings be upon him) had stood up to pray, he stood up and prayed with the Prophet (peace and blessings be upon him). He would doze off, and the Prophet (peace and blessings be upon him) would take his ear when he dozed off.

The questioner : And does the virtue occur?

The Shaykh : We said if there is a benefit, then participation is better. If individual recitation is more suitable because he is stronger in reflection and because he reads the entire Qur'an with his own voice rather than by listening, then individual recitation is better. The important thing is that neither individual recitation nor participation is preferred over the other in all cases; rather, one looks at the benefit. Yes.

The questioner : And does the virtue mentioned in the Prophet's (peace and blessings be upon him) hadith, "No group gathers..." to the end of the hadith, occur in a gathering in the house, the farm, or the desert for reading the Qur'an?

The Shaykh : Allah knows best. The apparent meaning of the hadith is that it does not occur unless they gather and that is in the mosques, because in that, the honor of the place and the honor of the Qur'an combine. But if they are in another place, the apparent meaning of the hadith is that this does not occur for them.