21 Madanī Pearls Regarding The Recitation Of The Holy Quran

• 1. Amīr-ul-Mu`minīn, Sayyidunā ‘Umar Fārūq-e-A’ẓam رَضِىَ اللهُ تَعَالٰی عَـنْهُ used to kiss the Holy Quran in the morning every day, and would say, ‘This is the covenant of my Rab عَزَّوَجَلَّ, and His Book.’(Durr-e-Mukhtār, vol. 9, pp. 634) 

• 2. It is Mustaḥab to recite Ta’awwuż ‘اَعُوۡذُ بِاللّٰه’ when beginning Tilāwat, and it is Sunnaĥ to recite Tasmiyaĥ ‘بِسۡـمِاللّٰه’ at the start of a Sūraĥ, otherwise it is Mustaḥab. (Baĥār-e-Sharī’at, vol. 1, part 3, pp. 550) 

• 3. If Tilāwat is started from Sūraĥ At-Taubaĥ, then recite both Ta’awwuż and Tasmiyaĥ; however, ifTilāwat is started from before this point, and Sūraĥ At-Taubaĥ comes along during the recitation, there is no need to recite Tasmiyaĥ. The recitation of special Ta’awwuż at the start of this Sūraĥ, which has been introduced by some of the Ḥuffāẓ of these times is baseless. Moreover, the common view that Tasmiyaĥ should not be recited even when starting from SūraĥAt-Taubaĥ is simply incorrect. (ibid, pp. 551) 

• 4. It is Mustaḥab to perform Tilāwat in the state of Wuḍū, facing the Qiblaĥ, and whilst wearing good garment. (ibid, pp. 550) 

• 5. Reciting the Holy Quran by looking at it is preferable than reciting it by heart, because this not only involves reciting the Quran, but it also includes looking at the Holy Quran as well as touching it, and all these are acts of worship. (Ghunya-tul-Mutamallī, pp. 495) 

• 6. The Holy Quran should be recited in an exceedingly elegant voice, and if somebody does not possess a pleasant voice, he should try to beautify his voice when reciting. However, it is impermissible to recite in such a tone that causes the improper utterance, missing or adding letters, like the way that singers do. Take utmost care in upholding the rules and regulations of recitation [Tajwīd]. (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 9, pp. 694) 

• 7. It is preferred to recite the Holy Quran in an audible voice, as long as it doesn’t cause trouble for anybody who is praying, anybody who is ill or anybody who is asleep. (Ghunya-tul-Mutamallī, pp. 497) 

• 8. When the verses of the Holy Quran are recited aloud, some people, although remaining silent, continue to look around and continue to perform various movements and gestures. Such people should note that listening attentively is also essential in addition to remaining silent. In this respect, A’lā Ḥaḍrat, the leader of the Aĥl-e-Sunnat, Shaykh Imām AḥmadRazā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated on page 352 of volume 23 of Fatāwā Razawiyyaĥ, ‘It is Farḍ [compulsory] to listen attentively and to remain silent when the Holy Quran is recited. Allah عَزَّوَجَلَّ has stated: 

وَ اِذَا قُرِئَ الۡقُرۡاٰنُ فَاسۡتَمِعُوۡا لَہٗ وَ اَنۡصِتُوۡا لَعَلَّکُمۡ تُرۡحَمُوۡنَ 

And when the Quran is recited, listen to it attentively and remain silent, so that mercy may be bestowed upon you.’ [Kanz-ul-Īmān (Translation of Quran)] (Part 9, Al-A’rāf, verse 204) 

• 9. When the Holy Quran is recited aloud, it is Farḍ on all attendees to listen to it provided they have congregated for the purpose of listening. Otherwise, it is sufficient if one of them listens, while others may carry out their activities. (Fatāwā Razawiyyaĥ – referenced, vol. 23, pp. 353) 

• 10. It is Ḥarām for everybody in a gathering to recite aloud. In gatherings of Īṣāl-e-Šawāb, usually everybody recites aloud – this is Ḥarām [strictly forbidden]. If a number of people recite, the ruling for them is to recite quietly. (Baĥār-e-Sharī’at, vol. 1, part 2, pp. 552) 

• 11. If, when reciting in the Masjid, other people are present who are offering Ṣalāĥ or reciting invocations, you should recite in such a volume that only you can hear; the sound should not reach the person next to you. 

• 12. It is impermissible to recite the Holy Quran aloud in the marketplace, or anywhere where people are working. If the people do not listen to the recitation, then the sin will be upon the reciter. If the reciter began reciting before the people became occupied in their work at a place that is not specified for work, then if people do not listen to the recitation, the sin will be upon those people. However, if he began to recite after they had already started working; the sin will be on the reciter. (Ghunya-tul-Mutamallī, pp. 497) 

• 13. It is also forbidden to recite aloud where somebody is learning Islamic knowledge, or where a student of Islamic sciences is revising or researching. (ibid) 

• 14. There is no harm in reciting the Holy Quran whilst lying down, as long as the legs are folded up [i.e. not stretched out] and the face is not covered. Additionally, it is also permissible to perform Tilāwat whilst walking or working, provided attention of the heart is not distracted; otherwise it would be Makrūĥ [disliked]. (ibid, pp. 496) 

• 15. It is impermissible to recite the Holy Quran in the bathroom or in places of impurity. (ibid) 

• 16. Listening to the recitation of the Holy Quran is better than reciting the Holy Quran or offeringNafl Ṣalāĥ [supererogatory prayer]. (ibid, pp. 497) 

• 17. If somebody recites incorrectly, it is Wājib for the listener to correct him, provided that it does not create animosity or envy. (ibid, pp. 498) 

• 18. In the same way, if somebody takes somebody else’s Quran temporarily, and he notices some printing or transcription error in it, it is Wājib for him to inform the owner. (Baĥār-e-Sharī’at, vol. 1, part 3, pp. 553) 

• 19. In the summer, it is better to complete the recitation of the Holy Quran in the morning, whereas in the winter, it is better to complete it in the initial part of the night, because it is mentioned in a Ḥadīš, ‘Whoever completes the recitation of the Holy Quran at the start of the day, angels will ask forgiveness for him until the evening, and whoever completes it at the beginning of the night, angels will ask forgiveness for him until the morning.’ 

As the daytime is longer in the summer, completing the recitation of the Holy Quran in the morning will result in more supplications for forgiveness by the angels. On the other hand, the nights are longer in winter; therefore completing it in initial part of the night will amount to more [supplications for] forgiveness. (Ghunya-tul-Mutamallī, pp. 496) 

• 20. When the recitation of the full Quran is completed, it is better to recite Sūraĥ Al-Ikhlāṣ 3 times. This also applies when offering Tarāwīḥ Ṣalāĥ; however, if completion is being done inFarḍ Ṣalāĥ, do not recite Sūraĥ Al-Ikhlāṣ more than once. (ibid) 

• 21. On completion of the recitation of the full Holy Quran, after reciting Sūraĥ An-Nās, recite Sūraĥ Al-Fātiḥaĥ and Sūraĥ Al-Baqaraĥ up to وَ اُولٰٓئِكَ ھُمُ الۡمُفۡلِحُوۡنَ ﴿۵ ﴾, and then make Du’ā [supplication], because this is Sunnaĥ. 

In this respect, Sayyidunā ‘Abdullāĥ Bin ‘Abbās رَضِیَ اللهُ تَعَالٰی عَنْهُمَا has reported from Sayyidunā Ubayy Bin Ka’b رَضِىَ اللهُ تَعَالٰی عَـنْهُ, ‘When the Merciful Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would recite ‘قُلۡ اَعُوۡذُ بِرَبِّ النَّاسِ ﴿ۙ۱ ﴾’, he would start Sūraĥ Al-Fātiḥaĥ, then Sūraĥ Al-Baqaraĥ up to ‘وَ اُولٰٓئِكَ ھُمُ الۡمُفۡلِحُوۡنَ ﴿۵ ﴾’, and then after asking the Du’ā [supplication] for the completion of the recitation of the full Quran, he would quit.’ (Al-Itqān fī ‘Ulūm-il-Quran, vol. 1, pp. 158)