25. Dhul Qadah 1438  Jumu'ah
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ETIQUETTES OF READING AND HANDLING THE QUR'AN AL-KAREEM
 

Some people, of the Salafi persuation, consider that it is lawful to handle the Holy Qur'an when not in the state of wudu. As we shall see, this view is contrary to the practices of the real Salaf as-Salihin.
 
IN SUMMARY
a.     It is unlawful (haraam) for someone not in the state of wudu to carry a Qur'an, even by a trap or in a box, or touch it, whether its writing, the spaces between its lines, its margins, binding, the carrying strap attached to it, or the bag or box it is in.
b.    The opinion expressed in Fiqh al-Sunnah that it is permissible to touch the Qur'an without ritual purity is a deviant (shadh) view contrary to all four schools of jurisprudence (fiqh) that is Hanafi, Maliki, Shafi'i and Hanbali and is impermissible to teach (except to teach that it is deviant).
c.     It is permissible to carry books of Sacred Law (Shari'ah), hadith, or Qur'anic tafsir, provided that most of their text is not Qur'an.
d.    One should not use saliva on the fingers to turn the pages of the Qur'an.
e.     When one fears that a Qur'an may burn, get soaked, that a non-Muslim may touch it, or that it may come into contact with some filth, then one must pick it up if there is no safe place for it, even if one is not in the state of wudu or is in need of the obligatory bath, though performing the dry ablution (tayummum) is wajib if possible.
f.     It is haraam to use the Qur'an or any book of Islamic knowledge as a pillow.
 
IMAM MUHAMMAD IBN AHMAD QURTUBI
says in al-Jami' li ahkam al-Qur'an  [Taken from Reliance of the Traveller]

IT IS THE INVIOLABILITY OF THE QUR'AN:

1.     not to touch the Qur'an except in the state of ritual purity in wudu, and to recite it when in a state of ritual purity;
2.     to brush one's teeth with a toothstick (siwak), remove food particles from between the them, and       to freshen one's mouth before reciting, since it is the way through which the Qur'an passes;
3.      to sit up straight if not in prayer, and not lean back;
4.      to dress for reciting as if intending to visit a prince, for the reciter is engaged in an intimate discourse;
5.     to face the direction of prayer (qiblah) to recite;
6.     to rinse the mouth out with water if one coughs up mucus or phlegm;
7.     to stop reciting when one yawns, for when reciting , one is addressing one's Lord in intimate conversation, while yawning is from the Devil;
8.     when beginning to recite, to take refuge from in Allah from the accursed Devil and say the Basmala, whether one has begun at the first surah or some other part one has reached;
9.     once one has begun, not to interrupt one's recital from moment to moment with human words, unless absolutely necessary;
10. to be alone when reciting it, so that no one interrupts one, forcing one to mix the words of the Qur'an with replying, for this nullifies the effectivness of having taken refuge in Allah from the Devil at the beginning;
11.  to recite it leisurely and without haste, distinctly pronouncing each letter;
12. to use one's mind and understanding in order to comprehend what is being said to one;
13. to pause at verses that promise Allah's favour, to long for Allah Most High and ask of His bounty; and at verses that warn of His punishment to ask Him to save one from it;
14. to pause at the accounts of bygone peoples and individuals to heed and benefit from their example;
15. to find out the meanings of the Qur'an's unusual lexical usages;
16. to give each letter its due so as to clearly and fuLly pronounce every word, for each letter counts as ten good deeds;
17. whenever one finishes reciting, to attest to the veracity of ones's Lord, and that His messenger (Allah bless him and grant him peace) has delivered his message, and to testify to this, saying: "Our Lord, You have spoken the truth, Your messengers have delivered their tidings, and bear witness to this. O Allah, make us of those who bear witness to the truth and who act with justice": after which one supplicates Allah with prayers
18. not to select certain verses from each surah to recite, but rather the recite the whole surah;
19.  if one puts down the Qur'an, not to leave it open;
20. not to place other books upon the Qur'an, which should always be higher than all other books, whether they are books of Sacred Knowledge or something else;
21. to place the Qur'an on one's lap when reading; or on something in front of one, not on the floor;
22. not to wipe it from a slate with spittle, but rather wash it off with water; and if one washes it off with water, to avoid putting the water where there are unclean substances (najasa) or where people walk. Such water has its own inviolability, and there were those of the early Muslims before us who used water that washed away Qur'an to effect cures.
23.  not to use sheets upon which it has been written as bookcovers, which is extremely rude, but rather to erase the Qur'an from them with water;
24. not to let a day go by without looking at least once at the pages of the Qur'an;
25. to give one's eyes their share of looking at it, for the eyes lead to the soul (nafs), whereas there is a veil between the breast and the soul, and the Qur'an is in the breast.
26. not to trivially quote the Qur'an at the occurrence of everyday events, as by saying, for example, when someone comes, "You have come hither according to a decree, O Moses"[Qur'an69:24], 
or,  "Eat and drink heartily for what you have done aforetimes, in days gone by"      [Qur'an 69:24], when food is brought out, and so forth;
27. not to recite it to songs tunes like those of the corrupt, or with the tremulous tones of Christians or the plaintiveness of monkery, all of which is misguidance;
28. when writing the Qur'an to do so in a clear, elegant hand;
29. not to recite it out aloud over another's reciting of it, so as to spoil it for him or make him resent what he hears, making it as if it were some kind of competition;
30. not to recite it in marketplaces, places of clamour and frivolity, or where fools gather;
31. not to use the Qur'an as pillow, or lean upon it;not to toss it when one wants to hand it to another;
32. not to miniaturize the Qur'an, mix into it what is not of it, or mingle this worldly adornment with it by embellishing or writing it with gold;
33. not to write it on the ground or on walls, as is done in some new mosques
34. not to write an amulet with it and enter the lavatory, unless it is encased in leather, silver, or other, for then it is as if kept in the heart;
35. if one writes it and then drinks it (for cure or other purpose), one should say the Basmala at every breath and make a noble and worthy intention, for Allah only gives to one according to one's intention;and if one finishes reciting the entire Qur'an, to begin it anew, that it may not resemble something that has been abandoned.
 
 
  
THE BOOK OF RECITATION OF THE QUR’AN
 
by IMAMMUHYI AL-DIN ABU ZAKARIYYA YAHYA BIN SHARAF AL-NAWAWI
 
Actions are but by intentions and every man shall have what he intended…
(Sahih Bukhari and Muslim)
 
Introduction

Know that the recitation [al-qira’ah] of the Qur’an is the most virtuous remembrance [dhikr] and that what is desired is recitation with contemplation. The recitation has etiquettes [adab] and purposes and I have previously compiled a short book containing some important points regarding the etiquettes of the reciters and the recitation, its characteristics, and what is connected to these. It is not befitting for the bearer of the Qur’an that things such as this be unknown to him. In this book I will indicate towards the aims of that short book. I have furnished evidence for the one who desires that and have clarified it where one would expect. And with Allah is success.
 
Upholding the Recitation of the Qur’an

He should keep up his recitation at night and during the day, on travel and in residency. The pious predecessors [al-salaf], may Allah be pleased with them, used to have different habits concerning the time-period in which they would complete the Qur’an. A group of them used to complete it every two months, others every month, others every ten nights, others every eight nights, others every seven nights – and this was the habit of most of them. Others (completed it) every six nights, others every five, others every four, and many (completed it) every three nights. Many of them used to complete it every night and day. A group used to complete in every night and day, two recitations (of the entire Qur’an), others three, and some eight: four during the night and four during the day! And from amongst those who used to complete four recitations during the night and four during the day was the honourable master [al-sayyid al-jalil], ibn al-Katib al-Sufi, may
Allah be pleased with him. And this is the most that has reached us concerning (reciting the Qur’an) in a day and night.

The honourable master, Ahmad al-Durqi, relates with his chain [isnad] that Mansur bin Zadhan bin ‘Abbad, the Successor [al-Tabi’i], may Allah be pleased with him, used to complete the Qur’an between Zuhr and ‘Asr, and also between Maghrib and ‘Isha; and in Ramadan he used to complete it twice - and a bit more - between Maghrib and ‘Isha by delaying ‘Ishaduring this month until a quarter of the night had passed.

ibn Abu Dawud relates with his authentic [sahih] chain that Mujahid, may Allah have mercy on him, used to complete the Qur’an during Ramadan in the time between Maghrib and ‘Isha.

As for those who completed the Qur’an in one unit of prayer [rak’ah], then they cannot be counted due to their large number. From among them are: ‘Uthman bin ‘Affan, Tamim al-Dari and Sa’id bin Jubair.

The preferred view [al-mukhtar] (concerning the best time-period in which to complete the Qur’an) is that it differs for different people. The one for whom subtleties [lata’if] and insights [ma’arif] appear (only) with serious contemplation, should limit himself to an amount which allows him to understand that which he recites. Similarly, the one who is preoccupied with spreading knowledge or dispensing judgments among the Muslims, or other important matters of the religion [al-Din] and of public benefit for the Muslims, (he too) should limit his recitation to an amount which will not cause him to be neglectful of what has been set aside for him (of his other duties) or (cause his duties to) lose their perfection. And the one who is not of these above-mentioned people should increase his recitation as much as he can without going to the extent of boredom and without babbling and mixing up the words while reciting.

A group of the predecessors disliked the completion of the Qur’an in a day and night. Their evidence against it was what we related with authentic chains in Sunan Abu Dawud, al-Tirmidhi, al-Nasa’i and others on the authority of ‘Abd Allah bin ‘Amr bin al-‘As, may Allah be pleased with him, who said: the Messenger of Allah said, “The one who recites the Qur’an in less than three (days) does not understand it.”

As for the time of the beginning and completion (of the recitation of the Qur’an) then it is up to the choice of the reciter. If he is of those who complete it once a week then ‘Uthman, may Allah be pleased with him, used to begin Friday night and complete it Thursday night. Imam Abu Hamid al-Ghazali says in his al-Ihya’: “The most virtuous (method) is to complete a recitation at night and another during the day. He should make the completion during the day on Monday, in the two units of prayer [raka’at] of Fajr or after them. And he should make the completion at night on Friday night, during the units of prayer of Maghrib or after them. (This is) so that (the completion of the Qur’an) will correspond with the beginning of the day and its end.”

ibn Abu Dawud relates from ‘Amr bin Murrah, the honourable Successor, may Allah be pleased with him, who said: “They used to love to complete the Qur’an in the beginning of the night or the beginning of the day.” And from Talhah bin Musarrif, the honourable Successor, the Imam, who said: “Whoever completes the Qur’an in any hour of the day, the angels send salutations upon him until he reaches the evening; and if (he completes it) in any hour of the night, the angels send salutations upon him until he reaches the morning.” Something similar is related from Mujahid.

We related in the Musnad of the Imam concerning whose memory, loftiness, proficiency and skill there is unanimous agreement – Abu Muhammad al-Darimi, may Allah have mercy on him – on the authority of Sa’d bin Abu Waqqas, may Allah be pleased with him, who said: “When the completion of the Qur’an corresponds to the beginning of the night, the angels send salutations upon him until he reaches the morning. And if his completion corresponds to the end of the night, the angels send salutations upon him until he reaches the evening.” al-Darimi said: “This is (related with a) good [hasan] (chain) from Sa’d.”
 
The Chosen Times for Recitation (of the Qur’an)

Know that the most virtuous recitation is that which takes place in the prayer [s_alah]. The school of thought [madh-hab] of al-Shafi’i and others, may Allah have mercy on them, is that prolonging the standing in the prayer through recitation is more virtuous than prolonging the prostration and other (positions of the prayer). As for recitation outside of the prayer, then the most virtuous is the recitation at night. The latter half of the night is more virtuous than the first half; and the recitation between Maghrib and ‘Ishais beloved. As for recitation during the day, then the most virtuous is the recitation after the dawn prayer. There is no reprehensibility in recitation during any time, nor in the times during which prayer is forbidden. As for that which ibn Abu Dawud, may Allah have mercy on him, reported from Mu’an bin Rifa’ah, may Allah have mercy on him, from his teachers: that they disliked recitation after ‘Asr, saying, “It is the (time of) study of the Jews,” then it is not accepted and there is no origin [asl] for it.

The preferred days (for recitation) are: Friday, Monday, Thursday and the day of ‘Arafah. And the preferred ten days are: the first ten days of Dhul Hijjah and the last ten days of Ramadan. And the most preferred of months is Ramadan.
 
The Etiquettes of the Completion (of the Qur’an) and that which is Related to it

It has already been mentioned that it is preferred for the completion (of the Qur’an) by one reciter to take place in prayer. As for those who complete it outside of prayer – and for a group who complete it all together - then it is preferred that their completion should be in the beginning of the night or the beginning of the day, as has been mentioned before. It is recommended to fast the day of the completion except if it happens to be a day in which the Law [al-Shar’] prohibits fasting. It is authentically related from the Kufan Successors: Talhah bin Musarrif, al-Musayyib bin Rafi’ and Habib bin Abu Thabit, may Allah have mercy on them all, that they used to fast on the day in which they completed (the recitation of the Qur’an). Being present at the gatherings of the completion (of the Qur’an) is recommended for the one who recites as well as for the one who is unable to recite.

We related in the Sahihain that the Messenger of Allah commanded the menstruating women to come out on the day of ‘Id so (that) they (would be present) to witness the good (deeds) and invocation of the Muslims.

And we related in the Musnad of al-Darimi from ibn ‘Abbas, may Allah be pleased with them both, that he had a man keep an eye on another man who recited the Qur’an. Then when the latter desired to complete it, the former informed ibn ‘Abbas, may Allah be pleased with them both, so (that) he would witness it.

ibn Abu Dawud related with two authentic chains from the Successor, the honourable one, the Imam, the companion of Anas, may Allah be pleased with him: Qatadah, who said, “When Anas bin Malik, may Allah be pleased with him, used to complete the Qur’an, he would gather his family and make an invocation [dua’].” And he related with authentic chains from the honourable Successor, the Imam: al-Hakam bin ‘Utaibah who said, “Mujahid and ‘Abdah bin Abu Lubabah were sent out to me and they said, ‘Indeed, we were sent out to you because we desired to complete the Qur’an, and the invocation at the time of the completion of the Qur’an is readily accepted.’” And he related with an authentic chain from Mujahid who said, “They used to come
together at the time of the completion of the Qur’an saying, ‘The mercy descends.’”
 
Recommendation of Invocation at the Time of Completion

Invocation at the time of the completion (of the Qur’an) is recommended with an emphatic, forceful recommendation, for (the reasons) already given.

We related in the Musnad of al-Darimi from Humaid al-A’raj, may Allah have mercy on him, who said: “Whoever recites the Qur’an and thereafter makes an invocation, 40 000 angels say ‘Amin’ to his invocation.”

It is befitting that he should beseech and implore in his invocation. He should make invocations concerning important matters, using comprehensive words. The majority of his invocation - or all of it - should be to do with matters of the Hereafter; for the affairs of the Muslims, the righteousness of their ruler and other administrators of their affairs; for their guidance [tawfiq] towards obedience and their being protected from disobedience; for their co-operation in righteousness [birr] and godliness [taqwa]; for their upholding the truth and uniting upon it; and for their overcoming the enemies of the religion and other opponents. I have indicated towards some such words in the book “Adab al-Qurra’” and mentioned therein some concise invocations for the one who desires to copy them from it.

When he finishes the completion (of the Qur’an) then it is recommended to start another one immediately, for certainly the pious predecessors deemed that to be desirable, using as support the following hadith: on the authority of Anas, may Allah be pleased with him, that the Messenger of Allah said, “The best of deeds are al-Hall and al-Rihlah.” It was asked, “What are they?” He replied, “The beginning of the (recitation of the) Qur’an and its completion.”
 
The One Who Falls Asleep, (forgetting to read) his Portion [hizb] and Habitual
Daily Recitation [wazifah]

We related in Sahih Muslim on the authority of ‘Umar bin al-Khattab, may Allah be pleased with him, who said: “The Messenger of Allah said, ‘Whoever falls asleep, (forgetting to read) his portion (of recitation) of the night – or part of it – and then recites it (in the time) between the prayers of Fajr and Zuhr, it is recorded for him as if he recited it at night.’”
 
 TCommandment to maintain the (memorisation of) the Qur’an
and the Warning Against Exposing it to Forgetfulness

We related in Sahih Bukhari and Muslim on the authority of Abu Musa al-Ash’ari, may Allah be pleased with him, from the Prophet who said, “Take care of this Qur’an, for by Him in Whose Hand lies the soul of Muhammad, it slips way faster than camels that are released from their tethers.”

We also related in their two Sahihs on the authority of ibn ‘Umar, may Allah be pleased with them both, that the Messenger of Allah said, “The example of the companion of the Qur’an is only like that of the owner of a tied camel: if he is committed to it, he will keep hold of it; but if he releases it, it will run away.”

We related in the books of Abu Dawud and al-Tirmidhi on the authority of Anas, may Allah be pleased with him, who said: “The Messenger of Allah said, ‘The good deeds of my nation [ummah] were displayed to me, even (the smallest of deeds such as) a speck (of dust) which a man removes from the mosque; and the sins of my nation were displayed to me and I did not see any sin greater than a man who was given a chapter [surah] or a verse [ayah] from the Qur’an, and then he forgot it.’” The wording is that of al-Tirmidhi. We related in Sunan Abu Dawud and the Musnad al-Darimi on the authority of Sa’d bin ‘Ubadah, may Allah be pleased with him, from the Prophet who said, “Whoever recites the Qur’an and thereafter forgets it, will meet Allah on the Day of Judgment as a leper.”
 
Matters and Manners which it Behooves the Reciter to Maintain and Pay Attention to

And these are very many. We will mention a few of them, omitting their evidences due to how well-known they are and for fear of lengthening the tediousness in doing so.

The first of that which he is commanded with is sincerity in his recitation. He should desire by it, Allah - glorified and exalted be He - and should not intend by it the attainment of anything else besides that. He should be well-mannered with the Qur’an and should envision in his mind that he is conversing intimately with Allah – glorified and exalted be He - and reciting His Book. So he recites having the condition of one who sees Allah; and indeed, if he does not see Him then certainly Allah Most High sees him.
 
It is befitting that when he wants to recite that he should clean his mouth
with the Siwak or something else

Concerning siwaks, the preferred one is that it be from the branch of the arak tree - but it is permissible to use other types of branches - and from the Sud (Cyperus) and Ashnan (Salsola kali) trees; a coarse piece of cloth; and other things which clean. Concerning the use of a rough finger, there are three views among the companions of al-Shafi’i: the most famous of them is that it is not permitted. The second is that it is permitted. The third is that it is allowed if nothing else is found, but if something else is found then it is not permitted. He should brush sideways beginning with the right-hand side of his mouth and intend by that the carrying out of the Sunnah. Some of our companions said: “He should say when using the siwak, ‘O Allah, bless me in it, O Most Merciful of those who show mercy!’” He should brush the outer and the inner of the teeth, moving the siwak gently along the edges of his teeth, the base of his molars and the roof of his throat. He should brush using a moderate branch, neither severely hard, nor severely soft. If it becomes too
hard then he should soften it with water.

As for when his mouth is filthy due to blood or something else, then it becomes reprehensible for him to recite the Qur’an before washing it. But is it forbidden? There are two views about it: the more correct of the two is that it is not forbidden. And this matter has already preceded in the first part of the book - in this chapter there are parts which have already been mentioned previously in the chapters that have come before it.
 
 
 
 
 
 
 
 
 
 
It Behooves the Reciter that his Condition be One of
Humility, Contemplation and Submission

For this is the desired goal. Through it are chests expanded and hearts illuminated. Its evidences are more numerous than can be enumerated and more famous than need be mentioned. A group of the predecessors used to spend the entire night, or most of it, reciting just one ayah, reflecting upon it whilst reciting. A group of them fainted and another group passed away (while reciting).

It is recommended to cry and the one who is unable to do so should try and force himself to cry, for certainly, crying while reciting is the characteristic of the knowers (of Allah) and the distinguishing feature of the pious slaves of Allah. Allah Most High says: “They fall down on their faces in tears, and it increases them in humility” (al-Isra’: 109). And I have mentioned many narrations which have come regarding that, in (the book) “al- Tibyan fi Adab Hamlah al-Qur’an.”

The honourable master, the possessor of miracles, gnosis, gifts and subtleties – Ibrahim al-Khawwas_ – may Allah be pleased with him, said: “The medicine of the heart is five things: recitation of the Qur’an with contemplation, emptying the stomach, standing (in prayer) at night, begging and supplication in the early part of the morning, and the gatherings of the pious.”
 
Recitation of the Qur’an (by looking) in the Mushaf
is More Virtuous than Recitation from Memory

This is as stated by our companions and it is well-known from the predecessors, may Allah be pleased with them. But this is not without exception. Rather, if the reciter from memory is able to attain contemplation and reflection and the gathering of the heart and vision, more than what he is able to attain from (reading from) the mushaf, then recitation from memory is more virtuous. But if they are equal, then (reading from) the mushaf is more virtuous. And this was what the predecessors intended.
 
Raising and Lowering the Voice when Reciting

There are narrations concerning the excellence of recitation with a raised voice and narrations concerning the excellence of secrecy

The scholars said: “The reconciliation between them is that secrecy is further away from ostentation. Therefore it is more virtuous with respect to the one who fears that. But if he does not fear ostentation then to raise the voice is more virtuous, on condition that he does not does not disturb others who are praying, sleeping or other than them.” The evidence that raising the voice is more virtuous is that there are more actions involved therein. Because it conveys the benefit of it to other people, it stirs the heart of the recite and gathers his attention towards contemplation, and turns his hearing towards it. And because it repels sleep, increases vigor, and arouses others who are sleeping or are heedless and invigorates them. So whenever one of these intentions is present then reciting loudly is more virtuous.
 
It is Recommended to Beautify and Adorn the voice when Reciting

[This is] so long as he does not go beyond the boundaries of recitation through lengthening (the words). So if he overdoes it to such an extent that he adds a letter or conceals one, then it is forbidden. As for recitation with a melody then it is according to what we have mentioned: if he exceeds the proper bounds then it is forbidden, but if he does not do so then it is not. The ah_adith which we have mentioned concerning the beautification of the voice are many and well-known, (recorded) in the authentic (compilations) and others. And I have mentioned in “Adab al-Qurra’” a portion of them.
 
 
 
 
 
 
It is Recommended for the Reciter to Begin
from the First Part of a Connected Part of Speech

It is recommended for the reciter, when he begins (reciting) from the middle of a chapter, that he begins from the first part of a speech, part of which is connected to others. And similarly, when he stops, he should stop at a connected part and at the end of the speech. His starting and stopping should not be bound by the ajza’, ahzab, or ashar for certainly many of them are situated in the middle of a connected part of speech. And let not the people be deceived by the great number of those who do this which we have prohibited, of those who do not observe this etiquette. But take an example from that which was said by the honourable master, Abu ‘Ali al-Fudail bin ‘Iyad, may Allah be pleased with him: “Do not desert the paths of guidance due to the scarcity of its people; nor be deceived by the great number of the doomed.” The scholars have stated concerning this concept: “The recitation of a complete chapter is more virtuous than the recitation of the same amount from a longer chapter. (This is) because the connectedness is unknown to many of the people, or most of them, in certain circumstances and places.”
 
Reprehensible Innovations When Reciting

Of the reprehensible innovations which many of the ignorant worshipers among people do in Tarawih, is the recitation of Surah al-An’am in its entirety in the last unit of prayer of Tarawih on the seventh night; believing that this is recommended, and believing that this chapter was revealed all in one go. They have gathered together in this act of theirs, many types of reprehensible things: of them is their belief that it is recommended, the misleading of the masses, lengthening the second unit of prayer over the first, prolonging the (prayer) for the followers, making the recitation rapid and unintelligible, and exaggeration in reducing the rak’at before it.
 
It is Permissible to Say: Surah al-Baqarah

It is permissible to say: Surah al-Baqarah, Surah ‘Al ‘Imran, Surah al-Nisa’, Surah al‘Ankabut and similarly for the rest (of the Surahs). And there is no dislike in that. But some of the predecessors said: “That is disliked. And it should only be said: ‘The Surah in which is mentioned al-Baqarah, and the one in which is mentioned al-Nisa’, and similarly for the rest (of the Surahs).’” But the correct view is the first one and it is the view of the majority of the scholars of the Muslims from the predecessors and the later generations. The ahadith about it from the Messenger of Allah are more numerous than can be counted. And similarly from the Companions and those after them. In the same way, it is not disliked to say: “This is the recitation of Abu ‘Amr and the recitation of ibn Kathir and other than them.” This is the authentic, chosen madh-hab which the predecessors and the later generations acted upon without any rejection. It has come from Ibrahim al-Nakha’i, may Allah have mercy on him, that he said: “They used to dislike (to say): ‘The sunnah of so-and-so; and the recitation of so-and-so.’” But the correct view is as we have mentioned previously.
 
It is Disliked to Say, “I Forgot such-and-such an Ayah or such-and-such a Surah

It is disliked to say, “I forgot such-and-such an ayah or such-and-such a surah.” He should rather say, “I was made to forget it,” or “I let it slip.”

We related in Sahih Bukhari and Muslim on the authority of ibn Mas’ud, may Allah be pleased with him, who said: the Messenger of Allah said: “No one of you should say, ‘I forgot such-and-such an ayah.’ Rather, he was made to forget.” And in another narration, also from the Sahihain: “How evil it is for one of them to say, ‘I forgot such and- such an ayah.’ Rather, he was made to forget”

And we related in their two Sahihs on the authority of ‘A’ishah, may Allah be pleased with her, that the Prophet heard a man reciting and then said: “May Allah have mercy on him, he reminded me of an ayah which I had let slip.” And in another narration in the Sahih: “… which I had been made to forget.”
 
 
 
 
 
 
 
Etiquettes of the Reciter and of the Recitation

Know that the etiquettes of the reciter and of recitation (are so many that) it is not to make a thorough study of them in less than a few volumes. However, we desired to indicate towards some of its important aims by that which we have mentioned in these short chapters. And we have already mentioned in previous chapters at the beginning of the book some of the etiquettes of the one who engages in the remembrance of Allah [dhakir] and the reciter. Furthermore, we have also previously mentioned in the adhkaar of salah some sentences about the etiquettes attached to recitation. And we have presented it in detail in the book “al-Tibyan fi Adab Hamlah al- Qur’an” for the one who wants more. With Allah is success; He is sufficient for me and the Best of Guardians.
 
The Recitation of the Qur’an is the Greatest Dhikr

Know that the recitation of the Qur’an is the greatest dhikr as we have previously explained. So it Behooves him to have constant perseverance with it; and it should not be left off for (the duration of) a day and a night. And the basis of recitation comes to pass for him by the recitation of a few ayat.
We have related in the book of ibn al-Sunni on the authority of Anas, may Allah be pleased with him, that the Messenger of Allah said: “Whoever recites in a day and night fifty ayat will never be recorded as one of the heedless. Whoever recites a hundred ayat will be recorded as one of the obedient. Whoever recites two hundred ayat, the Qur’an will not argue against him on the Day of Resurrection. And whoever recites five hundred ayat, a tremendous reward will be recorded for him.” And in another narration “whoever recites forty ayat” is (mentioned) in place of “fifty” and in another narration, “twenty”. In a narration on the authority of Abu Hurairah, may Allah be pleased with him, who said: the Messenger of Allah said: “Whoever recites ten ayat will never be recorded as one of the heedless.” And in that chapter there have come many ahadith similar to this.

We have related many ah_adith concerning the recitation of a (certain) surah in a day and night, of them being: Ya Sin, Tabaraka al-Mulk, al-Waqi’ah and al-Dukhan.

On the authority of Abu Hurairah, may Allah be pleased with him, from the Messenger of Allah: “Whoever recites Ya Sin in a day and night, seeking the Wajh of Allah, will be forgiven.”

And in another (narration) from him: “Whoever recites Surah al- Dukhan at night will
wake up as one who has been forgiven.”

In a narration on the authority of ibn Mas’ud, may Allah be pleased with him: “Whoever recites Surah al-Waqi’ah every night will never be afflicted with poverty.”

On the authority of Jabir, may Allah be pleased with him: “The Messenger of Allah used not to sleep every night until he had recited ‘Alif Lam Mim. Tanzil al-Kitab’ and ‘Tabaraka al-Mulk.’”

On the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet said: “Whoever recites at night ‘Idha zulzilat al-ard_will have the equivalent of half the Qur’an. Whoever recites ‘Ya ayyuha al-kafirun’ will have the equivalent of a quarter of the Qur’an. And whoever recites ‘Qul huwa Allah Ahad’ will have the equivalent of a third of the Qur’an.”

And in a narration: “Whoever recites Ayah al-Kursi and the first Ha Mim (or the first
part of Ha Mim) will be protected that day from all evil.”

And the ahadith similar to that which we have mentioned are many and we have
indicated towards the aims. And Allah knows best what is correct. And to Him is all
praise and grace. And with Him is success and protection.