His Eminence the Shaykh, and as we are discussing the greatness of this great Qur'an, there is no doubt that reciting the Qur'an has etiquettes that the reciter and the listener must possess. Tell us about this, may you be rewarded.
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The questioner : His Eminence the Shaykh, and as we are discussing the greatness of this great Qur'an, there is no doubt that reciting the Noble Qur'an has etiquettes that the reciter and the listener must possess. Tell us about this, may you be rewarded?
The Shaykh : Yes. Among the etiquettes of reading the Qur'an is that a person must be sincere to Allah the Exalted in his recitation, intending thereby to draw near to Allah, Glorified and Exalted is He. Even if he also intends to strengthen his memorization, if he is a memorizer, that is a good intention.
The questioner : Very well.
The Shaykh : It does not contradict sincerity to Allah, Mighty and Majestic.
Among the etiquettes is that one should keep in mind the reward that has been linked to reciting the Qur'an, so that he counts it with his Lord, Mighty and Majestic, hoping for His reward and anticipating His pleasure.
Among the etiquettes is also that one should be in a state of ritual purity. This is because the Qur'an is among the noblest forms of remembrance. The Prophet (peace and blessings be upon him) said regarding a man who greeted him but did not return the greeting until he performed ablution: However, if a person is in a state of major ritual impurity, it is not permissible for him to read the Qur'an, except if he reads something intending it as remembrance, and it is from the Qur'an, then there is no harm. Or if he intends it as supplication, and it is from the Qur'an, then there is no harm. If he says "In the name of Allah, the Most Merciful, the Most Compassionate" intending the Basmala and seeking blessing through the mention of Allah's name, not intending recitation, then there is no harm in this. If he says [Ali 'Imran 3:8] intending it as supplication, not reading, then there is no harm. But if he intends reading, then the Qur'an is not lawful, or its recitation is not lawful, for one in a state of major ritual impurity. As for one who has a minor state of ritual impurity, it is permissible for him to read the Qur'an, but he must not touch the Mushaf, because the Mushaf must not be touched except by one who is pure. This is based on the saying of the Prophet (peace and blessings be upon him) in the letter he wrote to 'Amr ibn Hazm: Muwatta Malik 15:1 The intended meaning of "pure" is pure from both the minor and major states of ritual impurity. This is based on the saying of Allah the Exalted, when He mentioned ablution, the full ritual bath, and dry ablution: He said [Al-Ma'idah 5:6] This indicates that a person before ablution, the full ritual bath, and dry ablution is not pure.
As for the one who said that it is not permissible to touch the Mushaf except for one who is pure, and he cited as evidence the saying of Allah the Exalted:[Al-Waqi'ah 56:79], his evidence with this verse is weak. This is because the intended meaning of "the purified ones" in the noble verse is the angels. If he had intended "the purified ones" to mean those in a state of purity, he would have said "except those who have purified themselves" or "except the purified ones," as Allah the Exalted said: [Al-Baqarah 2:222].
As for the one who said that it is permissible to touch the Mushaf without purity, citing the presumption of original permissibility and stating that there is no evidence for the prohibition, and interpreting the saying of the Prophet (peace and blessings be upon him) in the hadith of 'Amr ibn Hazm:Muwatta Malik 15:1, to mean that the intended "pure" is the believer, based on the saying of the Prophet (peace and blessings be upon him): Sahih al-Bukhari 283, his evidence or his answer to that is weak. This is because it is not the custom of the Prophet (peace and blessings be upon him) to describe the believer as "pure"; rather, he describes the believer with faith. It is obligatory to interpret the speech of the speaker according to what is customary in his speech, which is the predominant usage, not according to something that does not occur in his speech except rarely.
In any case, among the etiquettes of reading the Qur'an is that a person should be in a state of ritual purity. Some scholars said that among its etiquettes, meaning the etiquettes of reading the Qur'an, is that one should use the miswak when reading the Qur'an to clean and purify his mouth with the miswak, since the letters pass through this mouth. It is good that they do not pass except through a purified path.
Among the etiquettes of reading the Qur'an is that one should read with reflection, slowness, and humility to the extent he is able. As for rushing through the Qur'an and being hasty with it, if it leads to dropping letters, then that is forbidden, because it takes the words out of their form and the letters out of their form. If it does not lead to dropping letters, then there is no harm in it, whether he reads with tajwid or without tajwid. This is because reading with tajwid is in the category of beautifying the voice, not in the category of an obligatory command. If he beautifies his voice with the Qur'an through tajwid, that is better. If he does not do so, there is no sin on him.
As for listening to the Qur'an, among the etiquettes is that the listener should be attentive and follow the reciter, based on the saying of Allah the Exalted:[Al-A'raf 7:204]. It is not befitting for a person to have the Qur'an read to him while he is heedless, distracted, or talking with others. Rather, the best and most preferable is that he listens and pays attention so that he may attain mercy.
Likewise, it is not befitting for a person to read the Qur'an in front of a group of people if he sees that they do not enjoy the recitation at that time, because in this case, he burdens them and imposes on them what they cannot bear. But if he sees from them a love for his recitation or they request it from him, then it is good for him to read, so that he fills the place with the recitation of the Qur'an. As for burdening them with recitation when they do not want it in this place or at this time, that is not good and it is not befitting for a person to do so. Therefore, the Prophet (peace and blessings be upon him) did not burden his Companions with the recitation of the Qur'an every time he sat with them. Rather, the Prophet (peace and blessings be upon him) would consider their conditions and do what he saw was best for them in their religion and their worldly affairs. And if you read to a group of people who do not love the recitation of the Qur'an in this place or at this time, you may perhaps burden them with a dislike of the Qur'an, so they sin and you sin, because you are the cause. But the Qur'an is read when hearts are in agreement and they love it.
Among the etiquettes of the Qur'an for the reciter and the listener, when he passes a prostration verse, is that he should prostrate. Prostration at a prostration verse is among the emphasized recommended practices. Some scholars even said that the prostration is obligatory. But the stronger position is that the prostration, meaning the prostration of recitation, is not obligatory. If he prostrates, he has done good. If he leaves it, there is nothing on him. This is because it is established in the authentic hadith from 'Umar (may Allah be pleased with him) that he read the prostration verse in Surat al-Nahl on the pulpit, so he came down and prostrated. Then he read it in another Friday prayer and did not prostrate, and he said: "Indeed, Allah has not made prostration obligatory upon us except that we may do so if we wish", meaning, but if we wish, we prostrate, and if we wish, we do not prostrate. He said this in the presence of the Companions (may Allah be pleased with them). So prostration for recitation is a recommended practice and not obligatory. Yes.
The questioner : May Allah bless you.
The Shaykh : Yes. Among the etiquettes of reading the Qur'an is that a person must be sincere to Allah the Exalted in his recitation, intending thereby to draw near to Allah, Glorified and Exalted is He. Even if he also intends to strengthen his memorization, if he is a memorizer, that is a good intention.
The questioner : Very well.
The Shaykh : It does not contradict sincerity to Allah, Mighty and Majestic.
Among the etiquettes is that one should keep in mind the reward that has been linked to reciting the Qur'an, so that he counts it with his Lord, Mighty and Majestic, hoping for His reward and anticipating His pleasure.
Among the etiquettes is also that one should be in a state of ritual purity. This is because the Qur'an is among the noblest forms of remembrance. The Prophet (peace and blessings be upon him) said regarding a man who greeted him but did not return the greeting until he performed ablution:
I am not in a state of ablution, so I liked not to mention Allah except in a state of purity.
إني لست على وضوء فأحببت أن لا أذكر الله إلا على طهارة[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.
رَبَّنا لا تُزِغ قُلوبَنا بَعدَ إِذ هَدَيتَنا وَهَب لَنا مِن لَدُنكَ رَحمَةً إِنَّكَ أَنتَ الوَهّابُthat no-one should touch the Qur'an unless he was pure
أن لا يمس القرءان إلا طاهرAllah does not intend to make difficulty for you, but He intends to purify you
ما يُريدُ اللَّهُ لِيَجعَلَ عَلَيكُم مِن حَرَجٍ وَلكِن يُريدُ لِيُطَهِّرَكُمAs for the one who said that it is not permissible to touch the Mushaf except for one who is pure, and he cited as evidence the saying of Allah the Exalted:
None touch it except the purified.
لا يمسه إلا المطهرونIndeed, Allah loves those who are constantly repentant and loves those who purify themselves."
إن الله يحب التوابين ويحب المتطهرينAs for the one who said that it is permissible to touch the Mushaf without purity, citing the presumption of original permissibility and stating that there is no evidence for the prohibition, and interpreting the saying of the Prophet (peace and blessings be upon him) in the hadith of 'Amr ibn Hazm:
that no-one should touch the Qur'an unless he was pure
أن لا يمس القرءان إلا طاهرA believer never becomes impure.
إن المؤمن لا ينجُسIn any case, among the etiquettes of reading the Qur'an is that a person should be in a state of ritual purity. Some scholars said that among its etiquettes, meaning the etiquettes of reading the Qur'an, is that one should use the miswak when reading the Qur'an to clean and purify his mouth with the miswak, since the letters pass through this mouth. It is good that they do not pass except through a purified path.
Among the etiquettes of reading the Qur'an is that one should read with reflection, slowness, and humility to the extent he is able. As for rushing through the Qur'an and being hasty with it, if it leads to dropping letters, then that is forbidden, because it takes the words out of their form and the letters out of their form. If it does not lead to dropping letters, then there is no harm in it, whether he reads with tajwid or without tajwid. This is because reading with tajwid is in the category of beautifying the voice, not in the category of an obligatory command. If he beautifies his voice with the Qur'an through tajwid, that is better. If he does not do so, there is no sin on him.
As for listening to the Qur'an, among the etiquettes is that the listener should be attentive and follow the reciter, based on the saying of Allah the Exalted:
So when the Qur'an is recited, then listen to it and pay attention that you may receive mercy.
وَإِذا قُرِئَ القُرءانُ فَاستَمِعوا لَهُ وَأَنصِتوا لَعَلَّكُم تُرحَمونَLikewise, it is not befitting for a person to read the Qur'an in front of a group of people if he sees that they do not enjoy the recitation at that time, because in this case, he burdens them and imposes on them what they cannot bear. But if he sees from them a love for his recitation or they request it from him, then it is good for him to read, so that he fills the place with the recitation of the Qur'an. As for burdening them with recitation when they do not want it in this place or at this time, that is not good and it is not befitting for a person to do so. Therefore, the Prophet (peace and blessings be upon him) did not burden his Companions with the recitation of the Qur'an every time he sat with them. Rather, the Prophet (peace and blessings be upon him) would consider their conditions and do what he saw was best for them in their religion and their worldly affairs. And if you read to a group of people who do not love the recitation of the Qur'an in this place or at this time, you may perhaps burden them with a dislike of the Qur'an, so they sin and you sin, because you are the cause. But the Qur'an is read when hearts are in agreement and they love it.
Among the etiquettes of the Qur'an for the reciter and the listener, when he passes a prostration verse, is that he should prostrate. Prostration at a prostration verse is among the emphasized recommended practices. Some scholars even said that the prostration is obligatory. But the stronger position is that the prostration, meaning the prostration of recitation, is not obligatory. If he prostrates, he has done good. If he leaves it, there is nothing on him. This is because it is established in the authentic hadith from 'Umar (may Allah be pleased with him) that he read the prostration verse in Surat al-Nahl on the pulpit, so he came down and prostrated. Then he read it in another Friday prayer and did not prostrate, and he said: "Indeed, Allah has not made prostration obligatory upon us except that we may do so if we wish", meaning, but if we wish, we prostrate, and if we wish, we do not prostrate. He said this in the presence of the Companions (may Allah be pleased with them). So prostration for recitation is a recommended practice and not obligatory. Yes.
The questioner : May Allah bless you.