Qurān

I do not like it that a day or night comes upon me without me looking at the speech of Allāh, meaning reading from the muṣḥaf.

Imām Aḥmad, Al-Zuhd #675.

Verily the Qurān guides you to your disease and your treatment: as for your disease, it is your sins; and as for your treatment, it is to seek the forgiveness of Allāh.

Al-Bayhaqī, Shuʿab Al-Īmān 9:347 no. 6745.

Verily, fear (al-khashyah) is that you fear Allāh such that your fear comes between you and your disobedience (of Allāh). That is khashyah. And dhikr (remembrance) is obedience to Allāh: whoever obeys Allāh has remembered Him; and whoever does not obey Him is not a rememberer of Him, even if he says a lot of tasbīḥ and recites a lot of Qurān.

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 4:326.

No one who has learned Qurān and then forgotten it except due to a sin he has committed, because Allāh the most high said: وَمَآ أَصَـٰبَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ Qurān 42:30 “And no calamity befalls you except due to what your own hands have earnt.” And forgetting the Qurān is one of the greatest calamities.

Qurān 42:30

Do you tempt the thief, when its beauty is in its inside?

Abū ʿUbayd Al-Qāsim b. Sallām, Faḍāʾil Al-Qurān article 907.

When Anas b. Mālik – Allāh be pleased with him – used to finish a complete reading of the Qur`ān he would gather his wife and children and supplicate for them. Al-Firyābī, Faḍā`il Al-Qur`ān article 83; Al-Dārimī, Al-Sunan hadith 3477 et al. Shaykh Al-Albānī graded one of its chains of transmission ṣaḥīḥ. See Marwīyāt Du’ā Khatm Al-Qurān article 12.

Al-Firyābī, Faḍā`il Al-Qur`ān article 83; Al-Dārimī, Al-Sunan hadith 3477 et al. Shaykh Al-Albānī graded one of its chains of transmission ṣaḥīḥ. See Marwīyāt Du’ā Khatm Al-Qurān article 12.

مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَآ إِلَىٰ هَـٰٓؤُلَآءِ وَلَآ إِلَىٰ هَـٰٓؤُلَآءِ ۚ

Ibn Abī Ḥātim, Al-Tafsīr article 6144.

At the time of Fajr, or a while before it, the Salaf would be as if birds were sitting on their heads: (still ) concentrating on themselves [and their worship], so much so that even if one of their closest friends came to them after having been parted from them, they would not notice him. They would remain in this state until just before sunrise. Then, they would meet each other and sit in the circles. The first thing they would discuss is the matter of their afterlife and what would become of them in the hereafter. Then they would begin the circles of Quran and Fiqh study. Ibn ‘Asākir, Tārīkh Dimishq 35:184, 185.

Ibn ‘Asākir, Tārīkh Dimishq 35:184, 185.

The house in which the Qur’ān is not recited is like a derelict house that has no one to maintain it. It is also reported that he said: Verily the emptiest of houses are those that are empty of the Book of Allāh. It is reported that Abū Hurayrah – Allāh be pleased with him – used to say about the house in which the Qur’ān is recited: It becomes spacious for its inhabitants, the good of it becomes plentiful, the angels come to it and the devils leave it. And the house in which the Qur’ān is not recited becomes cramped for its inhabitants, has little good in it, and the devils come to it. Ibn Abī Shaybah, Al-Muṣannaf articles 30645, 30647 and 30650.

Ibn Abī Shaybah, Al-Muṣannaf articles 30645, 30647 and 30650.

Those who fear their Lord tremble with fear by it, then their skins and hearts settle to the remembrance of Allah. (Sūrah Al-Zumar: 23) Abū ‘Ubayd Al-Qāsim b. Sallām, Faḍā`il Al-Qur`ān p214. It is reported that ʿAbdullāh b. ‘Urwah b. Al-Zubayr said, “I asked my grandmother Asmā` (bint Abī Bakr) – Allāh be pleased with her, ‘How were the Companions of Allāh’s Messenger – Allāh peace and praise be upon him – when they heard the Quran?’ She replied, ‘their eyes would shed tears and they would tremble (with fear), as Allāh described them (in the Quran).’ I said, ‘There are some people here who, when they hear the Quran, fall down unconscious,’ She said, ‘I seek refuge with Allāh from the accursed Shayṭān.’” Al-Bayhaqī, Shu’ab Al-Īmān 3:417; Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq 3:54 with a slightly variant wording. It is also reported that Asmā` was asked, “Did any of the Salaf used to faint out of the fear of Allāh?” She replied, “No, but they used to cry.” Al-Qāsim b. Salām, op. cit. p214. It is reported that Ibn ʿUmar – Allāh be pleased with him – once passed by a man from Iraq who had dropped unconscious. He asked, “What is wrong with him?” [People] replied, “When the Quran is recited to him or he hears the remembrance of Allāh he falls unconscious out of his fear of Allāh.” Ibn ʿUmar said, “We fear Allāh and we do not drop unconscious!” Ibid p214; Al-Baghawī in his Tafsīr, Sūrah Al-Zumar: 23 with a slightly variant wording. It is reported that Anas b. Mālik was asked about people who drop unconscious when the Quran is recited to them. He said, “That is the behavior of the Khawārij.” Al-Qāsim b. Salām, op. cit. p215. It is reported that Muḥammad b. Sīrīn said, having been asked about a man who drops unconscious when the Quran is recited to him, “Make an appointment between us and him, we will sit on a wall, and the Quran – from beginning to end – will be recited unto him. If he falls off the wall, he is as he claims.” Ibid., Al-Baghawī, op. cit.

Ibid., Al-Baghawī, op. cit.

Abū Nu’aym, Ḥilyatu Al-Awliyā` 1:250. It is related from Al-Rabī’ b. Sulaymān, “Muḥammad b. Idrīs Al-Shāfi’ī used to complete reciting the Quran in the month of Ramadan sixty times, all in the prayer.” Ibid. 4:107 It is reported that Abul-Ash-hab said, “Abū Al-Rajā` [Al-Aṭārudī] would complete with us a recitation of the Quran in the night prayers of Ramadan every ten days.” Ibid. 1:348 It is reported that Qatādah used to complete a recitation of the Quran once every seven nights, and when Ramadan came, once every three nights. During the last ten nights, he would complete a recitation every night. Ibid. 1:364 It is reported that Al-Bukhārī used to complete a recitation [of the Quran] once a day in Ramadan, and would pray after Tarāwīḥ every night, completing another recitation every three nights. Al-Dhahabī, Siyar A’lām Al-Nubalā` 12:439 Notes After mentioning some similar examples from the Salaf, Ibn Rajab says in Laṭā`if Al-Ma’ārif p319: The prohibition of reciting the Quran in less than three days [found in some ahadith] refers to doing so regularly [throughout the year]. As for virtuous times, like Ramadan – especially the nights in which it is hoped Laylatu Al-Qadr will occur – or virtuous places, like Makkah – for those who enter it and are not residents there, then it is recommended to increase in reciting the Quran, making the most of the time and the place. This is the position of [Imam] Aḥmad, Isḥāq [ibn Rāhūyah] and other Imams, and the practice of others [from the Salaf] indicates [they held the same position].

The prohibition of reciting the Quran in less than three days [found in some ahadith] refers to doing so regularly [throughout the year]. As for virtuous times, like Ramadan – especially the nights in which it is hoped Laylatu Al-Qadr will occur – or virtuous places, like Makkah – for those who enter it and are not residents there, then it is recommended to increase in reciting the Quran, making the most of the time and the place. This is the position of [Imam] Aḥmad, Isḥāq [ibn Rāhūyah] and other Imams, and the practice of others [from the Salaf] indicates [they held the same position].

Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 5 p144.

Shaykh Al-Albānī states in Al-Sahīhah Vol. 1 p300, “[This is] recorded by Al-Bayhaqī Vol. 7 p100 with a sahīh chain of transmission from Al-Sha’bī.” Abū Madīnah Al-Dārimī – Allāh be pleased with him – reports, “When two of the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him – would meet, they would not part until one would recite to the other “By time, verily man is in loss…” (Sūrah Al-‘Asr). Then, one of them would say salām to the other.” Recorded by Al-Tabarānī in Al-Awsat, and others. Shaykh Al-Albānī graded its chain of transmission sahīh. See Al-Sahīhah, hadīth 2648. Shaykh Al-Albānī states, “There are two points of benefit in this narration about the practice of our Salaf – Allāh be pleased with them all. The first is that they used to say salām when parting, which has been explicitly mentioned in some statements of the Prophet…The other, we learn from the regular practice of the Companions, is reciting Sūrah Al-‘Asr [when parting], for we believe that they were the farthest of people from introducing into the religion a worship by which they sought to bring themselves closer to Allāh, except with some sanction from Allāh’s Messenger – peace and blessings be upon him, either through a statement from him, or an action of his, or by his tacit approval…”

Shaykh Al-Albānī states, “There are two points of benefit in this narration about the practice of our Salaf – Allāh be pleased with them all. The first is that they used to say salām when parting, which has been explicitly mentioned in some statements of the Prophet…The other, we learn from the regular practice of the Companions, is reciting Sūrah Al-‘Asr [when parting], for we believe that they were the farthest of people from introducing into the religion a worship by which they sought to bring themselves closer to Allāh, except with some sanction from Allāh’s Messenger – peace and blessings be upon him, either through a statement from him, or an action of his, or by his tacit approval…”

And remember (O members of the Prophet’s family) that which is recited in your houses of the Verses of Allāh and Al­-Ḥikmah. [Al-Ahzab 33:34] It is reported that Al-Ḥasan Al-Baṣrī – Allāh have mercy on him said, “Al-Kitāb is the Qur`ān, and Al-Ḥikmah is the Sunnah.” It is also reported that Qatādah – Allāh have mercy on him said, “And [he will] teach them The Book and Al-Ḥikmah, i.e. the Sunnah.” Al-Lālakā`ī, Sharḥ Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol.1 p86, 87; Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p98; and Al-Ṭabarī in his Tafsīr. Shaykh Al-Islām Ibn Taymīyah said (Majmū’ Al-Fatāwā Vol.3 p366), “A number of the Salaf said that Al-Ḥikmah refers to the Sunnah, because that which was recited in the houses of [the Prophet’s] wives – Allāh be pleased with them – apart from the Qur`ān was his Sunnah – Allāh’s peace and blessings be upon him.”

Shaykh Al-Islām Ibn Taymīyah said (Majmū’ Al-Fatāwā Vol.3 p366), “A number of the Salaf said that Al-Ḥikmah refers to the Sunnah, because that which was recited in the houses of [the Prophet’s] wives – Allāh be pleased with them – apart from the Qur`ān was his Sunnah – Allāh’s peace and blessings be upon him.”

Ibn Abī Shaybah, Al-Muṣannaf Vol.6 p126. It is reported that he said, “Learn Arabic, for it strengthens the intelligence and increases one’s noble conduct (al-murū`ah).” Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p187. It is also reported that he said, “Do not learn the language of the non-Arabs, and do not enter upon them in their churches on their festivals, for indeed wrath descends upon them.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf Vol.1 p411. It is also reported that he was once circumambulating the Ka’bah when he heard two men speaking in a language other than Arabic behind him. He turned to them and said, “Find some way to learn Arabic.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf Vol.5 p496. It is reported that Ubay b. Ka’b – Allāh be pleased with him – said, “Learn Arabic just as you learn to memorize the Qurān.” Ibn Abī Shaybah, Al-Muṣannaf Vol.7 p150. It is reported that Ibn ʿUmar – Allāh be pleased with them – used to hit his children for making language errors. Tahdhīb Al-Tahdhīb Vol.9 p292. It is reported that Shu’bah – Allāh have mercy on him – said, “Learn Arabic, for it increases the intelligence.” Tahdhīb Al-Tahdhīb Vol.4 p303. It is reported that ‘Attā b. Abī Rabāḥ – Allāh have mercy on him – said, “I wish I were fluent in Arabic,” when he was ninety years old. Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of ‘Attā b. Abī Rabāh. It is reported that Ibn Shubrumah – Allāh have mercy on him – said, “Men have never worn a garment more beautiful than Arabic.” Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p197.

Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p197.

In explanation of this verse, Al-Ṭabarī reports the following narrations in his Tafsīr: He reports that ʿUmar b. Al-Khattāb – Allāh be pleased with him – was asked about true repentance. He replied, “It is that a man repents from an evil deed, and never does it again.” He also reports that ʿUmar said, “It is that you repent from the sin and never do it again, or never intend to do it again.” Similarly, he reports from ʿAbdullāh (Ibn ‘Abbās) – Allāh be pleased with him – that he said, “A person repents, and then never goes back to the sin.”, and “It means that a person never returns to the sin from which he repented.” Mujāhid is quoted as saying, “They seek Allāh’s forgiveness and then never go back to sin.” Qatādah is quoted as saying, “It is the true and sincere repentance.” Al-Ṭabarī, Tafsīr Al-Ṭabarī, in the commentary on Sūrah Al-Taḥrīm.

Al-Ṭabarī, Tafsīr Al-Ṭabarī, in the commentary on Sūrah Al-Taḥrīm.

Do not be fooled by one who recites the Qurān. His recitation is but speech – but look to those who act according to it. Al-Khatīb, Iqtidā` Al-‘Ilm Al-‘Amal no. 109 It is reported from Ayyūb Al-Sakhtiyānī [d130H] that he said: There is no filth filthier than the sinful (fājir) reciter of the Qurān. Al-Khatīb, Iqtidā` Al-‘Ilm Al-‘Amal no. 114 It is reported from Al-Fudayl (b. ʿAyyāḍ) that he said: The Qurān was sent down to be acted upon but people have taken just reciting it as enough of a deed. He was asked, “How is it acted upon?” He replied, “They should treat as halāl what it makes halāl and treat as harām what it makes harām, they should take on its commandments and stay away from what it forbids, and they should stop to ponder its amazing knowledge and wisdom.” Al-Khatīb, Iqtidā` Al-‘Ilm Al-‘Amal no. 116

Al-Khatīb, Iqtidā` Al-‘Ilm Al-‘Amal no. 116

Take the Book of Allah as your leader (imām) and be pleased with it as a judge and ruler. It is what your Messenger left amongst you. It will be an intercessor for you. It is to be obeyed. It is a witness never doubted. In it is a mention of you and those before you, and judgment for whatever happens amongst you. And in it is news about you and whatever will come after you. Al-Dhahabī in Siyar A’lām Al-Nubalā’, in the biography of ‘Ubay b. Ka’b

Al-Dhahabī in Siyar A’lām Al-Nubalā’, in the biography of ‘Ubay b. Ka’b