The author (may Allah have mercy on him) transmitted, in the context of the hadiths in the chapter on the recommendation of beautifying the voice with the Qur'an
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The reciter: The author (may Allah have mercy on him) transmitted, in the context of the hadiths in the chapter on the recommendation of beautifying the voice with the Qur'an, and requesting recitation from one with a beautiful voice and listening to it: "From al-Bara' ibn 'Azib (may Allah be pleased with them both), who said: Riyad as-Salihin 1006 Agreed upon.
And from Abu Lubabah, Bashir ibn 'Abd al-Mundhir (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said:Riyad as-Salihin 1007 Narrated by Abu Dawud with a good chain. And from Ibn Mas'ud (may Allah be pleased with him), who said: The Prophet (peace and blessings be upon him) said: اقرأ عليَّ القرآن ، فقلت : يا رسول الله ، أقرأ عليك وعليك أُنزل ؟! قال : إني أحب أن أسمعه من غيري ، فقرأت عليه سورة النساء حتى جئت إلى هذه الآية : فكيف إذا جئنا مِن كل أمة بشهيد وجئنا بك على هؤلاء شهيدًا قال : حسبك الآن ، فالتفت إليه فإذا عيناه تذرفان Read the Qur'an to me. I said: O Messenger of Allah, should I read it to you when it was revealed to you? He said: I love to hear it from someone other than myself. So I read to him from Surat al-Nisa' until I reached this verse: So how will it be when We bring from every nation a witness, and bring you as a witness over these? He said: That is enough for you now. I turned to him and saw his eyes overflowing with tears Agreed upon".
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
These hadiths explain the recommendation of beautifying the voice and recitation with the Noble Qur'an. The hadith of al-Bara' ibn 'Azib (may Allah be pleased with him): أنه صلى مع النبي صلى الله عليه وسلم صلاة العشاء فقرأ : والتين والزيتون قال : فما سمعت قراءة أحسن من قراءته He prayed the night prayer with the Prophet (peace and blessings be upon him), and he recited: "By the fig and the olive." He said: "I have never heard a recitation more beautiful than his.", or he said: a voice more beautiful than his voice, and both are authentic. So the Prophet (peace and blessings be upon him) was the most beautiful of people in voice with the Qur'an, and he is the first and most deserving to be included in what was mentioned previously in the hadith:Sahih Muslim 792c. So the Messenger of Allah (peace and blessings be upon him and his family) was the most beautiful of people in voice with the Qur'an, and the most beautiful of people in performance of recitation, because the Qur'an was revealed to him, and the Qur'an is His creation (peace be upon him).
And in this hadith is evidence that there is no harm in reciting from the short surahs of the final part of the Qur'an in the 'Isha' prayer, because al-Tin is from the short surahs of the final part. However, the most common practice is to recite from the medium-length surahs, because the Prophet (peace and blessings be upon him and his family): أمر معاذ بن جبل أن يقرأ فيها بـ سبح اسم ربك الأعلى و هل أتاك حديث الغاشية ، والليل إذا يغشى ، والشمس وضحاها He ordered Mu'adh ibn Jabal to recite in it: "Exalted is the name of your Lord, the Most High," and "Has the story of the Overwhelming come to you?" and "And the night when it covers," and "And the sun at its full brightness.", and the like. But there is no harm in reciting from the short surahs of the final part, such as al-Tin and and the like.
Likewise, the Prophet (peace and blessings be upon him) encouraged singing with the Qur'an and said:Riyad as-Salihin 1007. The scholars said: "This phrase has two meanings. The first meaning: whoever does not sing with it, meaning whoever does not find sufficiency in it over others, such that he seeks guidance from other than it, is not one of us. And there is no doubt that whoever seeks guidance from other than the Qur'an, Allah will misguide him, may Allah protect us from that.
The second meaning: whoever does not sing, meaning whoever does not beautify his voice with the Qur'an, is not one of us. This indicates that it is recommended for a person to beautify his voice with the Qur'an and to find sufficiency in it over others".
As for the third hadith: the hadith of Ibn Mas'ud (may Allah be pleased with him) that the Prophet (peace and blessings be upon him and his family) asked him to read to him, so 'Abdullah ibn Mas'ud said to him:Jami` at-Tirmidhi 3025Sahih (Darussalam). Because the person who listens may be closer to reflecting on the Qur'an than the reciter. The reciter finds himself focused on not making a mistake in the recitation, while the listener reflects and contemplates. For this reason, it was said: "The reciter is the milker and the one who enjoys is the drinker": meaning the reciter milks the camel or the goat, and the listener drinks: he is the one who benefits.
The important point is that the Prophet (peace and blessings be upon him and his family) asked 'Abdullah ibn Mas'ud to read to him, so he said: أقرأ عليك والقرآن عليك أُنزل قال : إني أحب أن أسمعه من غيري ، فقرأ بسورة النساء حتى إذا جاء إلى قول الله تعالى : فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدًا "Shall I recite to you, and the Qur'an was revealed to you?" He said: "I love to hear it from someone else." So he recited from Surat al-Nisa until he reached the words of Allah the Exalted: "So how will it be when We bring from every nation a witness, and bring you as a witness over these?": meaning how will the situation be? He said:: He (peace be upon him) wept at being brought on the Day of Resurrection as a witness over his Ummah, because on the Day of Resurrection a witness will be brought from every nation. The prophets are witnesses, and the scholars are witnesses, because the scholars are the link between the messengers and the creation. They are the ones who carry the Shari'ah of the messengers to the creation, so they are witnesses. Thus, the scholar testifies to two things:
A higher matter and a lower matter. The higher matter: he testifies that this is the ruling of Allah. The lower matter: he testifies that he has conveyed it to the people, because the scholar is a conveyor. For example, he reads a verse, he reads a hadith, and he says to the people: its meaning is such and such, act upon it. So he testifies over them. He is a witness from two sides: a higher side and a lower side. The higher side: that he testifies that this is the ruling of Allah, which he conveyed to the servants. The lower side: that he testifies that he conveyed it to the people, so the proof is established against them. On the Day of Resurrection, a witness will be brought from every nation. The first to testify are the messengers, who testify that they conveyed the message of our Lord to His creation. And from this Ummah, Muhammad (may the prayers and peace of Allah be upon him) will be brought, and Allah will make him a witness. He will testify that he conveyed it, even though the Prophet (peace and blessings be upon him and his family) called upon his Lord as a witness in the largest gathering of Muslims at that time, on the Day of 'Arafah. When he delivered the long, eloquent, and great sermon to the people, he said:.
When he reached this verse, he (peace be upon him) wept because he visualized this situation, imagining it as a great state. Every nation will be kneeling, and every nation will be called to its book. Every nation will come kneeling on their knees from the intensity of the terror and its greatness:[Al-Jathiyah 45:28].
For this reason, he said in the noble verse where 'Abdullah ibn Mas'ud stopped:[An-Nisa 4:42]: meaning they would wish they had not been sent forth nor created, [An-Nisa 4:42], [An-Nisa 4:41] Yes, [An-Nisa 4:42]: they would wish they had remained in the earth or that they had become dust, but it will not benefit them. For this reason, he said: [An-Nisa 4:42]. So the important point is that we take from this hadith that it is permissible for a person to ask a reciter to read to him, even if this reciter is less knowledgeable than him, because Allah the Exalted grants some people a beautiful voice and good performance even if they have little knowledge, and there is no harm in saying: O so-and-so, may Allah reward you with good, read to me. Either you specify for him what to read, or you leave the matter to him and listen.
And in this hadith is the blessing of the Qur'an: that both the reciter and the listener benefit from it. And there is no doubt that the Qur'an is the greatest of books in blessing, the most beneficial, the most beneficial for the heart, and the most pleasing to the Lord. We ask Allah to make me and you among the people of the Qur'an, who act upon it outwardly and inwardly, who die upon it and live upon it. And Allah is the One who grants success.
I heard the Prophet (ﷺ) reciting Surat Wat-Teen Waz-Zaitun (Chapter 95) during the 'Isha' prayer. I have never heard anyone reciting it in a more beautiful voice than his.
سمعت النبي صلى الله عليه وسلم قرأ في العشاء بالتين والزيتون ، فما سمعت أحدًا أحسن صوتاً منهAnd from Abu Lubabah, Bashir ibn 'Abd al-Mundhir (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said:
He who does not recite the Qur'an in a pleasant tone is not of us.
مَن لم يتغن بالقرآن فليس منَّاThe Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
These hadiths explain the recommendation of beautifying the voice and recitation with the Noble Qur'an. The hadith of al-Bara' ibn 'Azib (may Allah be pleased with him): أنه صلى مع النبي صلى الله عليه وسلم صلاة العشاء فقرأ : والتين والزيتون قال : فما سمعت قراءة أحسن من قراءته He prayed the night prayer with the Prophet (peace and blessings be upon him), and he recited: "By the fig and the olive." He said: "I have never heard a recitation more beautiful than his.", or he said: a voice more beautiful than his voice, and both are authentic. So the Prophet (peace and blessings be upon him) was the most beautiful of people in voice with the Qur'an, and he is the first and most deserving to be included in what was mentioned previously in the hadith:
Allah does not listen to anything, (more approvingly) as He listens to a Prophet reciting loudly the Qur'an in a sweet voice.
ما أذن الله لشيء إذنه لنبي حسن الصوت يتغنى بالقرآن يجهر بهAnd in this hadith is evidence that there is no harm in reciting from the short surahs of the final part of the Qur'an in the 'Isha' prayer, because al-Tin is from the short surahs of the final part. However, the most common practice is to recite from the medium-length surahs, because the Prophet (peace and blessings be upon him and his family): أمر معاذ بن جبل أن يقرأ فيها بـ سبح اسم ربك الأعلى و هل أتاك حديث الغاشية ، والليل إذا يغشى ، والشمس وضحاها He ordered Mu'adh ibn Jabal to recite in it: "Exalted is the name of your Lord, the Most High," and "Has the story of the Overwhelming come to you?" and "And the night when it covers," and "And the sun at its full brightness.", and the like. But there is no harm in reciting from the short surahs of the final part, such as al-Tin and
When the earth is shaken
إذا زلزلتLikewise, the Prophet (peace and blessings be upon him) encouraged singing with the Qur'an and said:
He who does not recite the Qur'an in a pleasant tone is not of us.
من لم يتغنَّ بالقرآن فليس مناThe second meaning: whoever does not sing, meaning whoever does not beautify his voice with the Qur'an, is not one of us. This indicates that it is recommended for a person to beautify his voice with the Qur'an and to find sufficiency in it over others".
As for the third hadith: the hadith of Ibn Mas'ud (may Allah be pleased with him) that the Prophet (peace and blessings be upon him and his family) asked him to read to him, so 'Abdullah ibn Mas'ud said to him:
I said: 'O Messenger of Allah! Shall I recite for you while it is to you whom it was revealed?' He said: 'I love to hear it from other than me.'
أقرأ عليك وعليك أنزل ؟ فقال : إني أحب أن أسمعه من غيريThe important point is that the Prophet (peace and blessings be upon him and his family) asked 'Abdullah ibn Mas'ud to read to him, so he said: أقرأ عليك والقرآن عليك أُنزل قال : إني أحب أن أسمعه من غيري ، فقرأ بسورة النساء حتى إذا جاء إلى قول الله تعالى : فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدًا "Shall I recite to you, and the Qur'an was revealed to you?" He said: "I love to hear it from someone else." So he recited from Surat al-Nisa until he reached the words of Allah the Exalted: "So how will it be when We bring from every nation a witness, and bring you as a witness over these?": meaning how will the situation be? He said:
"That is enough for you now," he said. Then he turned around, and behold, his eyes were shedding tears.
حسبك الآن ، يقول : فالتفت فإذا عيناه تذرفانA higher matter and a lower matter. The higher matter: he testifies that this is the ruling of Allah. The lower matter: he testifies that he has conveyed it to the people, because the scholar is a conveyor. For example, he reads a verse, he reads a hadith, and he says to the people: its meaning is such and such, act upon it. So he testifies over them. He is a witness from two sides: a higher side and a lower side. The higher side: that he testifies that this is the ruling of Allah, which he conveyed to the servants. The lower side: that he testifies that he conveyed it to the people, so the proof is established against them. On the Day of Resurrection, a witness will be brought from every nation. The first to testify are the messengers, who testify that they conveyed the message of our Lord to His creation. And from this Ummah, Muhammad (may the prayers and peace of Allah be upon him) will be brought, and Allah will make him a witness. He will testify that he conveyed it, even though the Prophet (peace and blessings be upon him and his family) called upon his Lord as a witness in the largest gathering of Muslims at that time, on the Day of 'Arafah. When he delivered the long, eloquent, and great sermon to the people, he said:
"Have I not conveyed it to you?" They said: "Yes." He said: "O Allah, be a witness." "Have I not conveyed it to you?" They said: "Yes." He said: "O Allah, be a witness." "Have I not conveyed it to you?" They said: "Yes." He said: "O Allah, be a witness."
ألا هل بلغت ؟ قالوا : نعم ، قال : اللهم اشهد ، ألا هل بلغت ؟ قالوا : نعم ، قال : اللهم اشهد ، ألا هل بلغت ؟ قالوا : نعم ، قال : اللهم اشهدWhen he reached this verse, he (peace be upon him) wept because he visualized this situation, imagining it as a great state. Every nation will be kneeling, and every nation will be called to its book. Every nation will come kneeling on their knees from the intensity of the terror and its greatness:
Every nation will be called to its record [and told], "Today you will be recompensed for what you used to do.
كل أمة تدعى إلى كتابها اليوم تجزون ما كنتم تعملونFor this reason, he said in the noble verse where 'Abdullah ibn Mas'ud stopped:
That Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth
يومئذ يود الذين كفروا وعصوا الرسول لو تسوَّى بهم الأرضAnd they will not conceal from Allah a [single] statement.
ولا يكتمون الله حديثًاSo how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness?
فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدًاThat Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from Allah a [single] statement.
يومئذ يود الذين كفروا وعصوا الرسول لو تسوى بهم الأرض ولا يكتمون الله حديثًاAnd they will not conceal from Allah a [single] statement.
ولا يكتمون الله حديثاًAnd in this hadith is the blessing of the Qur'an: that both the reciter and the listener benefit from it. And there is no doubt that the Qur'an is the greatest of books in blessing, the most beneficial, the most beneficial for the heart, and the most pleasing to the Lord. We ask Allah to make me and you among the people of the Qur'an, who act upon it outwardly and inwardly, who die upon it and live upon it. And Allah is the One who grants success.