بَابُ آدَابِ تِلَاوَةِ الْقُرْآنِThe Etiquette of Reciting the Qur'an
قَالَ اللهُ عَزَّ وَجَلَّ: ﴿وَرَتِّلِ۱ الْقُرْءَانَ تَرْتِيلًا﴾ (المزمل: ٤ ،
وَقَالَ تَعَالَى: ﴿فَاقْرَءُوا۲ مَا تَيَسَّرَ مِنَ الْقُرْءَانِ﴾. (المزمل: ۲۰
۱قوله: ورتل إلخ : أي اقرأ على تؤدة بتبيين الحروف وحفظ الوقوف وإشباع الحركات. قاله في «المدارك».
۲ قوله : فاقرءوا الخ: أي في الصلاة، والأمر للوجوب أو في غيرها، والأمر للندب ما تيسر عليكم من القرآن، روى أبو حنيفة عن أبي هريرة الله أنه قال: من قرأ مائة آية في ليلة لم يكتب من الغافلين، ومن قرأ مائتي آية كتب من القانتين. قاله في المدارك». وقال في التفسيرات الأحمدية وإن كان المراد بقوله تعالى: فاقرءوا هو القراءة على سبيل الندب فاختلفوا في مقدارها، فقيل: في كل يوم ثلاث آيات، وقيل: مائة، وقيل: مائتان، وعن أنس بن مالك الله عن رسول الله من قرأ كل يوم خمس آية لم يكتب من الغافلين، ومن قرأ مائة آية يكتب من المطيعين، ومن قرأ مائتي آية لم يخاصم القرآن معه يوم القيامة، ومن قرأ خمس مائة آية يكتب له قنطار من الأجر، وعن عبد الله بن عمر لما أنه قال: له رسول الله ﷺ اختم في كل شهر مرة، فقال: ازداد طاقة، فقال: في كل عشرين مرة، فقال: ازداد طاقة، فقال: في كل عشرة مرة، فقال: ازداد طاقة، فقال: في كل سبعة أيام، ولا تزد. هكذا في «الحسيني».
وهذا الختم نوعان: نوع يُسمى ختم الأحزاب، وهو يقضى الحاجات ويندفع البليات، على ما روي عن النبي ﷺ وابتدائه يوم الجمعة من الفاتحة إلى الأنعام، ثم منها إلى يونس، ثم منها إلى طه، ثم منها إلى عنكبوت، ثم منها إلى زمر، ثم منها إلى الواقعة، ثم منها إلى الآخرة. ونوع منه يُسمى فمي بشوق يعني في يوم الجمعة من الفاتحة إلى المائدة، ثم منها إلى يونس، ثم منها إلى بني إسرائيل، ثم منها إلى الشعراء، ثم منها إلى والصافات، ثم منها إلى القاف، ثم منها إلى الآخر، فكل عرف منه إشارة إلى سورة، وهذا هو المعروف بين الحفاظ في زماننا انتهى. وأورد البخاري هذا في معرض الاستدلال على عدم تحديد في كمية القراءة؛ لأنه عام يشمل الجزء من القرآن وأقل منه وأكثر منه على حسب التيسير، فلا يقتضي جزئا معينا ولا محدودًا ولا وقتا محدودًا ولا معينا، وما أورد فيه من الأحاديث والأخبار لا يَدُلُّ على تنصيص الكمية في القدر والوقت، فافهم. قاله في عمدة القاري».
Allah the Almighty says: "And recite the Qur'an with measured recitation." (73:4) And He says: "So recite what is easy from the Qur'an." (73:20)
1 His statement: "And recite with care, etc." That is, read with deliberation, clearly articulating the letters, observing the pauses, and fully pronouncing the vowel movements. This was mentioned in Al-Madarik.
2 His statement: "So recite, etc." That is, in prayer, where the command implies obligation, or outside of it, where the command implies recommendation, to recite what is easy for you from the Qur'an. Abu Hanifah reported from Abu Hurayrah (may Allah be pleased with him) that he said: Whoever recites one hundred verses in a night will not be recorded among the heedless, and whoever recites two hundred verses will be recorded among the devout. This was mentioned in Al-Madarik. It was said in Tafsirat Ahmadiyah: If the intended meaning of His statement, "So recite," is recitation as a recommended act, scholars differed on its amount. Some said three verses daily, others said one hundred, and others said two hundred. Anas ibn Malik (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said: Whoever recites five verses daily will not be recorded among the heedless; whoever recites one hundred verses will be recorded among the obedient; whoever recites two hundred verses, the Qur'an will not dispute against him on the Day of Judgment; and whoever recites five hundred verses will have a qintar (great reward) recorded for him. From Abdullah ibn Umar, it is reported that the Messenger of Allah (peace be upon him) said to him: Complete [the Qur'an] once every month. He replied, I have more capacity. He said, Then once every twenty days. He replied, I have more capacity. He said, Then once every ten days. He replied, I have more capacity. He said, Then once every seven days, and do not exceed that. This is mentioned in Al-Husayni.
This completion is of two types: One is called the completion of sections, which fulfills needs and wards off calamities, as narrated from the Prophet (peace be upon him). It begins on Friday from The Opening to The Cattle, then to Jonah, then to Ta-Ha, then to The Spider, then to The Throngs, then to The Event, and then to the end. The other type is called "with ardent longing," meaning on Friday from The Opening to The Table, then to Jonah, then to The Children of Israel, then to The Poets, then to Those Ranged in Rows, then to Qaf, and then to the end. Each is known to refer to a surah, and this is well-known among the memorizers in our time. Al-Bukhari cited this in the context of arguing that there is no fixed amount for recitation, as it is general, encompassing a portion of the Qur'an, less than it, or more, based on what is easy. It does not require a specific portion, a fixed amount, or a specific time. The hadiths and reports mentioned do not indicate a specific quantity or time, so understand. This was mentioned in Umdat al-Qari.
وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : تَعَاهَدُوا الْقُرْآنَ فَوَالَّذِي نَفْسِي بِيَدِهِ لَهُوَ أَشَدُّ تَفَصَّيًا مِنَ الْإِبِلِ فِي عُقُلِهَا». مُتَّفَقٌ عَلَيْهِ.
Abu Musa al-Ash'ari (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Maintain the Qur'an (by reciting it regularly), for by the One in Whose Hand is my soul, it escapes (from memory) faster than camels escape from their tethers." [Agreed upon]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّ النَّبِيَّ ﷺ قَالَ: «إِنَّمَا مَثَلُ صَاحِبِ الْقُرْآنِ كَمَثَلِ صَاحِبِ الْإِبِلِ الْمُعَقَّلَةِ، إِنْ عَاهَدَ عَلَيْهَا أَمْسَكَهَا وَإِنْ أَطْلَقَهَا ذَهَبَتْ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "The example of the companion of the Qur'an is like that of a camel's owner who keeps it tied. If he remains vigilant over it, he will keep it, but if he releases it, it will go away." [Agreed upon]
وَعَنِ ابْنِ مَسْعُودٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : بِئْسَ مَا لِأَحَدِهِمْ أَنْ يَقُولَ نَسِيتُ آيَةَ كَيْتَ وَكَيْتَ بَلْ نُسِّيَ وَاسْتَذْكِرُوا الْقُرْآنَ فَإِنَّهُ أَشَدُّ تَفَصِّيًا مِنْ صُدُورِ الرِّجَالِ مِنَ النَّعَمِ». مُتَّفَقٌ عَلَيْهِ. وَزَادَ مُسْلِمٌ: «بِعُقُلِهَا».
Ibn Mas'ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "How evil it is for one of them to say, 'I forgot such-and-such verse.' Rather, he was made to forget. So review the Qur'an, for it escapes from men's hearts faster than camels escape from their tethers." [Agreed upon] Muslim added: "From their tethers."
وَعَنْ سَعْدِ بْنِ عُبَادَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَا مِنْ امْرِئٍ يَقْرَأُ الْقُرْآنَ ثُمَّ يَنْسَاهُ۱ إِلَّا لَقِيَ اللهَ يَوْمَ الْقِيَامَةِ أَجْدَمَ». رَوَاهُ أَبُو دَاوُدَ وَالدَّارِميُّ.
Sa'd ibn Ubadah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "There is no person who recites the Qur'an then forgets it except that he will meet Allah on the Day of Judgment in a maimed state." [Narrated by Abu Dawud and al-Darimi]
Notes / الحواشي
1 His statement: "Then he forgets it, etc." That is, by sight according to us, and by absence according to Al-Shafi'i, or the meaning is, then he abandons its recitation, whether he forgot it or not. This was mentioned in Al-Marqat.
۱قوله : ثم ينساه أي بالنظر عندنا وبالغيب عند الشافعي أو المعنى، ثم يترك قراءته نسي أو ما نسي. قاله في المرقاة».
وَعَنْ جُنْدَبِ بْنِ عَبْدِ اللهِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «اقْرَءُوا الْقُرْآنَ مَا اخْتَلَفَتْ عَلَيْهِ قُلُوبُكُمْ فَإِذَا اخْتَلَفْتُمْ فَقُومُوْا عَنْهُ. مُتَّفَقٌ عَلَيْهِ.
Jundub ibn Abdullah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Recite the Qur'an as long as your hearts are in harmony with it. When you begin to differ, then rise from it." [Agreed upon]
وَعَنْ قَتَادَةَ (رضي الله عنه) قَالَ: سُئِلَ أَنَسٌ كَيْفَ كَانَتْ قِرَاءَةُ النَّبِيِّ ؟ فَقَالَ: كَانَتْ مَدًّا۲، ثُمَّ قَرَأَ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ يَمُدُّ بِـ «بِسْمِ اللهِ» وَيَمُدُّ بِـ «الرَّحْمَنِ» وَيَمُدُّ بِ «الرَّحِيمِ». رَوَاهُ الْبُخَارِيُّ.
Qatadah (may Allah be pleased with him) reported that Anas was asked about the Prophet's recitation, so he said: "He would elongate (the vowels)." Then he recited 'Bismillah ar-Rahman ar-Raheem,' elongating 'Bismillah,' elongating 'ar-Rahman,' and elongating 'ar-Raheem.' [Narrated by Bukhari]
Notes / الحواشي
1 The statement: "Little or much nursing prohibits": An-Nawawi said in "Sharh Muslim": Aishah, Ash-Shafi‘i, and his companions said it is not established with less than five sucklings. The majority of scholars said it is established with one suckling, as narrated by Ibn al-Mundhir from Ali, Ibn Mas‘ud, Ibn Umar, Ibn Abbas, Ata, Tawus, Ibn al-Musayyib, Al-Hasan, Makhul, Az-Zuhri, Qatadah, Al-Hakam, Hammad, Malik, Al-Awza‘i, Ath-Thawri, and Abu Hanifah. Know that our position is what these authentic narrations indicate and the verse: Your mothers who nursed you [An-Nisa: 23], that little or much nursing is equal in prohibition, as the concept of nursing is realized with the least suckling if it reaches the stomach. Adding to it by a single report, especially one that is neither a Hadith nor Qur’an, which is five sucklings based on Aishah’s narration, as chosen by Ash-Shafi‘i, is an addition to the Book, so it is not permissible. Our position is narrated from Ali ibn Abi Talib, Ibn Mas‘ud, Ibn Umar, Ibn Abbas, Al-Hasan al-Basri, Sa‘id ibn al-Musayyib, Tawus, Ata, Makhul, Az-Zuhri, Qatadah, Amr ibn Dinar, Al-Hakam, Hammad, Al-Awza‘i, Ath-Thawri, Waki‘, Abdullah ibn al-Mubarak, Al-Layth ibn Sa‘d, and Mujahid. Shaykh Abu Bakr ar-Razi added Umar ibn al-Khattab, Ash-Sha‘bi, and An-Nakha‘i. Ibn al-Mundhir said: It is the opinion of most jurists, as in "Al-Binayah" by Al-‘Ayni. Muhammad narrated in "Al-Muwatta" the narrations of Sa‘id ibn al-Musayyib, Urwah ibn az-Zubayr, and Ibn Abbas on prohibiting one suckling. The opponents’ arguments are answered by the Book being stronger, and that Abu Bakr ar-Razi narrated from Ibn Abbas that he said: His saying: "One or two sucklings do not prohibit" was so, but today, one suckling prohibits. Thus, Aishah’s Hadith: "One or two sucklings do not prohibit" is either abandoned due to the generality of the Book, which is Your mothers who nursed you [An-Nisa: 23], or abrogated. Aishah’s Hadiths are inconsistent, so we revert to the Book. The Hadith of one or two sips is not authentic due to its inconsistency. The Hadith of five sucklings from Aishah is weak, as it leads to the Rafidi position of abandoning much of the Qur’an by the Companions, and because an abrogated recitation requires evidence for the ruling’s continuation. It is surprising that the Shafi‘is do not act on Ibn Mas‘ud’s reading in the expiation fast, but act on Aishah’s narration, while the Qur’an is not established by a single report, and acting on an irregular reading is not permissible. Summarized from "Tansiq an-Nizam." In "Al-Kawkab ad-Durri": It was revealed initially Your mothers who nursed you [An-Nisa: 23] as ten known sucklings, then abrogated by five known sucklings. Then the Prophet (ﷺ) said: "One or two sucklings do not prohibit," then this was abrogated by the generality of Your mothers who nursed you [An-Nisa: 23]. But this second abrogation did not reach Aishah, and she thought the matter remained as such, so she said: The Prophet (ﷺ) passed away, and the matter was as such. The evidence for our position is the famous, widely transmitted readings attributed to the seven readers; if the matter were as such at his death, the reading would be so. The claim that the recitation was abrogated but the ruling remained is a mere possibility requiring evidence.
2 His statement: "It was extended, etc." In Al-Hujjah, it is stated that in obligatory prayers, one recites deliberately, letter by letter; in Tarawih, at a moderate pace; and in voluntary night prayers, one may hasten after reciting in a way that is understandable, meaning after extending the minimal elongation. The reciters have said this, otherwise it is forbidden due to neglecting the commanded deliberate recitation. This is from Al-Durr al-Mukhtar and Radd al-Muhtar, compiled from both.
۲ قوله : كانت مدا إلخ: وفي الحجة يقرأ في الفرض بالترسل حرفًا حرفًا، وفي التراويح بين بين، وفي النفل ليلا له أن يسرع بعد أن يقرأ كما يفهم، أي بعد أن يمد أقل مد، قال به القراء، وإلا حرم لترك الترتيل المأمور به شرعا. «الدر المختار» ورد المحتار ملتقط منهما.
وَعَنِ اللَّيْثِ بْنِ سَعْدٍ عَنْ ابْنِ أَبِي مُلَيْكَةً عَنْ يَعْلَى بْنِ مَمْلَكٍ أَنَّهُ سَأَلَ أُمَّ سَلَمَةَ (رضي الله عنها) عَنْ قِرَاءَةِ النَّبِيِّﷺ ، فَإِذَا هِيَ تَنْعتُ قِرَاءَةً مُفَسَّرَةً حَرْفًا حَرْفًا۱. رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَالنَّسَائِيُّ.
Al-Layth ibn Sa'd reported from Ibn Abi Mulaikah from Ya'la ibn Mamlak that he asked Umm Salamah (may Allah be pleased with her) about the Prophet's recitation, and she described it as a clear recitation, pronouncing each letter distinctly. [Narrated by Tirmidhi, Abu Dawud, and Nasa'i]
Notes / الحواشي
1 His statement: "Letter by letter, etc." That is, he recited in a way that the letters of what he read could be counted, meaning excellent deliberate recitation and reading with the quality of proper recitation. This was mentioned in Al-Marqat.
۱ قوله: حرفًا حرفًا أي كان يقرأ بحيث يمكن عد حروف ما يقرأ، والمراد حسن الترتيل والتلاوة على نعت التجويد. قاله في «المرقاة».
وَعَنِ ابْنِ جُرَيْجٍ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنْ أُمَّ سَلَمَةَ (رضي الله عنها) قَالَتْ: كَانَ رَسُولُ اللهِ ﷺيُقَطَّعُ قِرَاءَتَهُ يَقُوْلُ: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ﴾(الفاتحة: ۱) ثُمَّ يَقِفُ۲ ثُمَّ يَقُولُ: ﴿الرَّحْمَنِ الرَّحِيمِ﴾(الفاتحة: ٢) ثُمَّ يَقِفُ رَوَاهُ التَّرْمِذِيُّ.
From Ibn Juraij from Ibn Abi Mulaikah from Umm Salamah (may Allah be pleased with her) who said: "The Messenger of Allah (ﷺ) would pause in his recitation. He would say: 'Alhamdulillahi Rabbil-'Alamin' then pause, then say: 'ar-Rahman ar-Raheem' then pause." [Narrated by Tirmidhi]
Notes / الحواشي
2 His statement: "Then he pauses, etc." Scholars of pausing differed regarding pausing at the end of a verse when there is a verbal connection, as in "We are in it." This hadith was used as evidence, and Al-Shafi'i followed it. The majority responded that his pausing was to clarify the verse endings for the listeners. The majority hold that continuing is preferable in such cases, while Al-Jazari said it is recommended to pause with separation. This was mentioned in Al-Marqat. It was said in Al-Urf al-Shadhi: The hadith of this chapter indicates pausing at every verse, and these pauses are called the pauses of the Prophet (peace be upon him). Pausing at these is recommended. Al-Jazari mentioned that pausing is recommended, and I believe that continuing the verses is also established from the Prophet (peace be upon him).
۲ قوله: ثم يقف إلخ : اختلف أرباب الوقف في الوقف على رأس الآية إذا كان هناك تعلق لفظي كما فيها نحن فيه، واستدل بهذا الحديث وعليه الشافعي، وأجاب الجمهور عنه بأن وقفه كان ليبين للسامعين رؤوس الآي، فالجمهور على أن الوصل أولى فيها، والجزري على أنه يستحب الوقف عليها بالانفصال. قاله في المرقاة». وقال في العرف الشذي» ويدل حديث الباب على الوقف على كل آية، ويقال لهذه الأوقاف: أوقاف النبي الله، والوقف على هذه الأوقاف مستحب، وذكر الجزري أن الوقف مستحب وظني، أن وصل الآيات أيضا ثابت عن النبي ﷺ .
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللهِﷺ وَنَحْنُ نَقْرَأُ الْقُرْآنَ وَفِيْنَا الْأَعْرَابِيُّ وَالْعَجَمِيُّ، فَقَالَ: اقْرَؤُوْا فَكُلُّ حَسَنُ، وَسَيَجِيءُ أَقْوَامُ يُقِيمُوْنَهُ كَمَا يُقَامُ الْقِدْحُ يَتَعَجَّلُوْنَهُ وَلَا يَتَأَجَلُوْنَهُ. رَوَاهُ أَبُو دَاوُدَ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Jabir (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) came out to us while we were reciting the Qur'an, and among us were Bedouins and non-Arabs. He said: 'Recite, for all is good. There will come people who will straighten it (the Qur'an) like an arrow is straightened. They will hasten its reward and not delay it.'" [Narrated by Abu Dawud and al-Bayhaqi in Shu'ab al-Iman]
وَعَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ : اقْرَؤُوا الْقُرْآنَ بِلُحُوْنِ الْعَرَبِ وَأَصْوَاتِهَا، وَإِيَّاكُمْ وَلُحُوْنَ أَهْلِ الْعِشْقِ وَلُحُوْنَ أَهْلِ الْكِتَابَيْنِ، وَسَيَجِيْءُ بَعْدِي قَوْمٌ يُرَجِّعُوْنَ۳ بِالْقُرْآنِ تَرْجِيعَ الْغَنَاءِ وَالتَّوْحِ، لَا يُجَاوِزُ حَنَاجِرَهُمْ ، مَفْتُونَةٌ قُلُوبُهُمْ وَقُلُوْبِ الَّذِينَ يُعْجِبُهُمْ شَأْنُهُمْ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ وَرَزِينُ فِي كِتَابِهِ.
Hudhaifah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Recite the Qur'an with the melodies and voices of the Arabs. Beware of the melodies of people of passion and the melodies of the two Books (Jews and Christians). After me, there will come people who will recite the Qur'an with the modulation of singing and wailing. It will not go beyond their throats. Their hearts and the hearts of those who admire their way will be afflicted." [Narrated by al-Bayhaqi in Shu'ab al-Iman and Razin in his book]
Notes / الحواشي
3 His statement: "They return, etc." Returning with the Qur'an and the call to prayer with a pleasant voice is good, provided no letters are added. If letters are added, it is disliked for both the reciter and the listener. This was mentioned in Al-Durr al-Mukhtar. It was said in Al-Alamgiriyyah: Reciting the Qur'an with returning is said not to be disliked, but most scholars say it is disliked and impermissible because it resembles the actions of the sinful during their sin. No one should think that the disputed returning refers to melody, as melody is unanimously forbidden. If someone recites with melodies and another hears it, if the listener knows it’s wrong and can correct it without causing distress, they should correct it. If it causes distress, they are free not to correct it, as any enjoining of good that involves harm loses its obligation. This is in Al-Wajiz by Al-Kurdari. If one recites with melodies outside of prayer, altering words, pausing where continuation is required, or continuing where pausing is required, it is disliked; otherwise, it is not disliked. This is in Al-Gharaib. It was said in Ash’at al-Lam’at: Returning means modulating the voice in the throat, and lamenting means mourning with a raised voice.
۳ قوله: يرجعون إلخ الترجيع بالقرآن والأذان بالصوت الطيب طيب إن لم يزد فيه الحروف وإن زاد كره له ولمستمعه. قاله في الدر المختار». وقال في العالمكيرية وقراءة القرآن بالترجيع قيل: لا تكره، وقال: أكثر المشايخ تكره ولا تحل؛ لأن فيه تشبها بفعل الفَسَقَةِ حال فسقهم، ولا يظن أحد أن المراد بالترجيع المختلف فيه المذكور اللحن؛ لأن اللحن حرام بلا خلاف، فإذا قرأ بالإلحان وسمعه إنسان إن علم أنه أن لقنه الصوابلا تدخله الوحشة يلقنه، وإن دخله الوحشة فهو في سعة أن لا يلقنه، فإن كل أمر بمعروف يتضمن منكرا يسقط وجوبه. كذا في الوجيز للكردري، إن قرأ بالإلحان في غير الصلاة أن غير الكلمة، ويقف في موضع الوصل أو يصل في موضع الوقف يكره، وإلا لا يكره. كذا في الغرائب، انتهى. وقال في أشعة اللمعات»: ترجیع : آواز گردانیدن در حلق. ونوح : بفتح نوحه در ماتم کردن.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا أَذِنَ اللَّهُ لِشَيْءٍ مَا أَذِنَ لِلنَّبِيِّ أَنْ يَتَغَنَّى۱ بِالْقُرْآنِ». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Allah has not listened to anything as He listens to a Prophet reciting the Qur'an in a beautiful voice." [Agreed upon]
Notes / الحواشي
1 His statement: "He beautifies with the Qur'an." It was said in Al-Durr al-Mukhtar: Beautifying with the Qur'an, without deviating through melodies beyond what is correct in Arabic, is commendable. Al-Nawawi said: Scholars differed on reciting with melodies. Malik and the majority disliked it, as it deviates from the humility and understanding intended in recitation. Abu Hanifah and some early scholars permitted it based on hadiths, as it softens the heart, evokes fear, and attracts souls to listen. I say: Al-Shafi’i said in one place, “I dislike recitation with melodies,” and in another, “I do not dislike it.” Our companions said: There is no contradiction in this; it depends on the situation. Where he disliked it, he meant when it involves prolonging, altering speech by adding or omitting, extending what should not be extended, merging what should not be merged, or the like. Where he permitted it, he meant when it does not alter the intended speech. Al-Tahawi reported that Abu Hanifah and his companions listened to the Qur'an with melodies. Muhammad ibn Abd al-Hakam said: I saw my father, Al-Shafi’i, and Yusuf ibn Amr listening to the Qur'an with melodies. This was mentioned in Umdat al-Qari.
۱ قوله: يتغنى بالقرآن قال في الدر المختار وتغنى بالقرآن ولم يخرج بإلحانه عن قدر هو صحيح في العربية مستحسن انتهى. وقال النووي واختلفوا في القراءة بإلحان، فكرهها مالك والجمهور لخروجها عما جاء القراءة له من الخشوع والتفهم، وأباحها أبو حنيفة وجماعة من السلف للأحاديث، ولأن ذلك سبب للرقة وإثارةالخشية، وإقبال النفوس على استماعه. قلت: قال الشافعي في موضع : أكره القراءة بالألحان، وقال في موضع : لا أكرهها. قال أصحابنا: ليس له فيها خلاف، وإنما هو اختلاف حالين، فحيث كرهها أراد إذا مطط وأخرج الكلام عن موضعه بزيادة أو نقص أو مد أو غير ممدود أو إدغام ما لا يجوز إدغامه ونحو ذلك، وحيث أباحها، أراد إذا لم يكن فيها تغير لموضوع الكلام انتهى. وذكر الطحاوي عن أبي حنيفة الله وأصحابه أنهم كانوا يستمعون القرآن بإلحان، وقال محمد بن عبد الحكم رأيت أبي والشافعي ويوسف بن عمرو يسمعون القرآن بإلحان. قاله في عمدة القاري».
وَعَنْهُ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «مَا أَذِنَ اللَّهُ لِشَيْءٍ مَا أَذِنَ لِنَبِيٌّ حَسَنِ الصَّوْتِ بِالْقُرْآنِ يَجْهَرُ بِهِ». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Allah has not listened to anything as He listens to a Prophet with a beautiful voice chanting the Qur'an aloud." [Agreed upon]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ». رَوَاهُ الْبُخَارِيُّ.
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "He is not from us who does not chant with the Qur'an." [Narrated by Bukhari]
وَعَنِ الْبَرَاءِ بْنِ عَازِبِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: زَيَّنُوا الْقُرْآنَ بِأَصْوَاتِكُمْ». رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَابْنُ مَاجَهِ وَالدَّارِمِيُّ.
Al-Bara' ibn 'Azib (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Adorn the Qur'an with your voices." [Narrated by Ahmad, Abu Dawud, Ibn Majah, and al-Darimi]
وَعَنْهُ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: «حَسِّنُوا الْقُرْآنَ بِأَصْوَاتِكُمْ؛ فَإِنَّ الصَّوْتَ الْحَسَنَ يَزِيدُ الْقُرْآنَ حُسْنًا». رَوَاهُ الدَّارِميُّ.
Al-Bara' ibn 'Azib (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say: "Beautify the Qur'an with your voices, for a beautiful voice enhances the beauty of the Qur'an." [Narrated by al-Darimi]
وَعَنْ طَاوُسٍ مُرْسَلًا قَالَ: سُئِلَ النَّبِيُّ ﷺ أَيُّ النَّاسِ أَحْسَنُ صَوْتًا لِلْقُرْآنِ وَأَحْسَنُ قِرَاءَةً؟ قَالَ: «مَنْ إِذَا سَمِعْتَهُ يَقْرَأُ رَأَيْتَ أَنَّهُ يَخْشَى اللَّهَ». قَالَ طَاوُسُ: وَكَانَ طَلْقُ كَذَلِكَ. رَوَاهُ الدَّارِمِيُّ.
Tawus reported in a mursal narration that the Prophet (ﷺ) was asked: "Which people have the best voices for the Qur'an and the best recitation?" He said: "The one whom when you hear him recite, you think that he fears Allah." Tawus said: "And Talq was like that." [Narrated by al-Darimi]
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ لِي رَسُوْلُ اللهِ ﷺ وَهُوَ عَلَى الْمِنْبَرِ: اقْرَأْ عَلَيَّ قُلْتُ اقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ قَالَ فَإِنِّي أُحِبُّ أَنْ أَسْمَعَهُ۱ مِنْ غَيْرِي فَقَرَأْتُ عَلَيْهِ سُورَةَ النِّسَاءِ حَتَّى أَتَيْتُ إِلَى هَذِهِ الْآيَةِ فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا ﴾ قَالَ: «حَسْبُكَ الْآنَ فَالْتَفَتُ إِلَيْهِ فَإِذَا عَيْنَاهُ (النساء: ٤١ تَدْرِفَانِ مُتَّفَقٌ عَلَيْهِ.
Abdullah ibn Mas'ud (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) said to me while he was on the pulpit: 'Recite to me.' I said: 'Shall I recite to you when it was revealed to you?' He said: 'I love to hear it from others.' So I recited Surah an-Nisa' to him until I reached the verse: 'How will it be when We bring from every nation a witness and bring you as a witness against these?' (4:41) He said: 'That is enough for now.' I turned to him and his eyes were overflowing with tears." [Agreed upon]
Notes / الحواشي
1 His statement: "I love to hear it, etc." Listening to the Qur'an is more rewarding than reciting it. This is in the poem of Ibn Wahban. This was mentioned in Al-Ashbah in the book of prohibition and permission.
۱ قوله : إني أحب أن أسمعه إلخ : استماع القرآن أثوب من قراءته. كذا في منظومة ابن وهبان». قاله في «الأشباه» في کتاب الحظر والإباحة.
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: جَلَسْتُ فِي عِصَابَة مِنْ ضُعَفَاءِ الْمُهَاجِرِينَ وَإِنَّ بَعْضَهُمْ لَيَسْتَتِرُ بِبَعْضٍ مِنَ الْعُرْيِ، وَقَارِئُ يَقْرَأُ عَلَيْنَا إِذْ جَاءَ رَسُولُ اللهِ ، فَقَامَ عَلَيْنَا، فَلَمَّا قَامَ رَسُولُ اللهِ ﷺ سَكَتَ الْقَارِيُّ، فَسَلَّمَ ثُمَّ قَالَ: «مَا كُنْتُمْ تَصْنَعُوْنَ؟» قُلْنَا: يَا رَسُولَ اللهِ، إِنَّهُ كَانَ قَارِئُ لَنَا يَقْرَأُ عَلَيْنَا فَكُنَّا نَسْتَمِعُ إِلَى كِتَابٍ اللهِ، فَقَالَ: «الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مِنْ أُمَّتِي مَنْ أُمِرْتُ أَنْ أَصْبِرَ نَفْسِي مَعَهُمْ قَالَ: فَجَلَسَ وَسْطَنَا لِيَعْدِلَ بِنَفْسِهِ فِينَا، ثُمَّ قَالَ بِيَدِهِ: هَكَذَا، فَتَحَلَّقُوْا وَبَرَزَتْ وُجُوهُهُمْ لَهُ، فَقَالَ: «أَبْشِرُوْا يَا مَعْشَرَ صَعَالِيكِ الْمُهَاجِرِينَ بِالنُّورِ التَّامَ يَوْمَ الْقِيَامَةِ، تَدْخُلُوْنَ الْجَنَّةَ قَبْلَ أَغْنِيَاءِ النَّاسِ بِنِصْفِ يَوْمٍ، وَذَاكَ خَمْسُ مِائَةِ سَنَةٍ». رَوَاهُ أَبُوْ دَاوُدَ.
Abu Sa'id al-Khudri (may Allah be pleased with him) narrated: "I was sitting with a group of the poor emigrants, some of them covering themselves with others due to lack of clothing, while a reciter was reciting to us. The Messenger of Allah (ﷺ) came and stood among us. When he stood, the reciter stopped. He greeted us then asked: 'What were you doing?' We said: 'O Messenger of Allah, we had a reciter reciting the Book of Allah to us and we were listening.' He said: 'Praise be to Allah Who has made among my ummah those with whom I have been commanded to be patient.' Then he sat among us to make himself equal with us, then motioned with his hand like this (forming a circle), so they gathered around him with their faces turned toward him. He said: 'Rejoice, O group of poor emigrants, with complete light on the Day of Judgment. You will enter Paradise half a day before the wealthy - that being five hundred years.'" [Narrated by Abu Dawud]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ لِأُبَيِّ بْنِ كَعْبٍ إِنَّ اللَّهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ الْقُرْآنَ قَالَ: اللهُ سَمَّانِي لَكَ وَقَدْ ذُكِرْتُ عِنْدَ رَبِّ الْعَالَمِينَ؟ قَالَ: «نَعَمْ» فَذَرَفَتْ عَيْنَاهُ. وَفِي رِوَايَةٍ: «اللهُ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ لَمْ يَكُنْ الَّذِينَ كَفَرُوْا قَالَ: وَسَمَّانِي؟ قَالَ: «نَعَمْ، فَبَكَى مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said to Ubayy ibn Ka'b: "Allah has commanded me to recite the Qur'an to you." Ubayy said: "Did Allah mention me by name to you?" He said: "Yes." Ubayy's eyes overflowed with tears. In another narration: "Allah commanded me to recite to you: 'Those who disbelieved...' (Surah al-Bayyinah)." Ubayy asked: "And He mentioned me by name?" He said: "Yes," so Ubayy wept. [Agreed upon]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنه) ، قَالَ: نَهَى۱ رَسُولُ اللهِ ﷺ أَنْ يُسَافَرَ بِالْقُرْآنِ إِلَى أَرْضِ الْعَدُوِّ مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةٍ لِمُسْلِمٍ: «لَا تُسَافِرُوْا بِالْقُرْآنِ فَإِنِّي لَا آمَنُ أَنْ يَنَالَهُ الْعَدُوُّ». وَفِي أُخْرَى لَهُ عَنْهُ الله عَنْ رَسُولِ اللهِ لهُ أَنَّهُ كَانَ يَنْهَى أَنْ يُسَافَرَ بِالْقُرْآنِ إِلَى أَرْضِ الْعَدُوِّ مَخَافَةَ أَنْ يَنَالَهُ الْعَدُوُّ.
Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) "forbade traveling with the Qur'an to enemy territory." [Agreed upon] In Muslim's narration: "Do not travel with the Qur'an, for I cannot guarantee that the enemy may not get hold of it." In another narration: "He used to forbid traveling with the Qur'an to enemy territory out of fear that the enemy might get hold of it."
Notes / الحواشي
1 His statement: "He prohibited, etc." Al-Nawawi said: It contains the prohibition of traveling with the Qur'an to the land of disbelievers for the reason mentioned in the hadith, which is the fear that they might seize it and violate its sanctity. If this concern is absent, such as when entering with a dominant Muslim army, there is no dislike or prohibition, as the reason is absent. This is the correct view, and Abu Hanifah, Al-Bukhari, and others held it. Al-Zayla’i said in Takhrij al-Hidayah: Know that the hadith refers to a small army where loss is feared. Al-Shafi’i agrees with us on this, while the Malikis took it absolutely. It was said in Nafa al-Mufti wa al-Sa’il: One traveling to enemy land may not take Qur'ans except with an army secure from the disbelievers’ dominance. It was said in Al-Tabyin Sharh al-Kanz: This is due to exposing the Qur'an to disrespect, which is the intent of the Prophet’s saying, “Do not travel with the Qur'an to enemy land.” Al-Tahawi mentioned that this prohibition was in early Islam when Qur'ans and reciters were few, fearing loss of parts of the Qur'an, and it was abrogated when both increased. The first view is more correct and cautious. This was mentioned in Kashf al-Waqayah.
۱قوله: نهى إلخ : قال النووي: فيه النهي عن المسافر بالمُصْحَف إلى أرض الكفار للعلة المذكورة في الحديث، . وهي خوف أن ينالوه فينتهكوا حرمته، فإن أمنت هذه العلة، بأن يدخل في جيش المسلمين الظاهر عليهم فلا كراهة ولا منع عنه حينئذ لعدم العلة هذا هو الصحيح، وبه قال أبو حنيفة والبخاري وآخرون انتهى. وقال الزيلعي في تخريج الهداية»: اعلم أن المصحف حمل الحديث على الجيش الصغير الذي لا يؤمن معه ضياعه، والشافعي معنا في ذلك، وأخذ المالكية بإطلاقه انتهى. وقال في نفع المفتي والسائل: من سافر إلى أرض العدو، وليس له أن يخرج المصاحف إلا في جيش يؤمن عليهم من استيلاء الكفار. قال في التبيين شرح الكنز»: لما فيه من تعريض المصحف على الاستخفاف، وهو المراد عن قول النبي : لا تسافروا بالقرآن في أرض العدو»، وذكر الطحاوي أن هذا النهي كان في ابتداء الإسلام حين كانت المصاحف قليلة والقراء قليلين، فيخاف ذهاب بعض القرآن وانتسخ ذلك حين كثرتهما، والأول أصح وأحوط. كذا في «كشف الوقاية».
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو (رضي الله عنهما) أَنَّ رَسُولَ اللهِﷺ قَالَ: «لَمْ يَفْقَهُ مَنْ قَرَأَ الْقُرْآنَ فِي أَقَلَّ مِنْ ثَلَاثٍ رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَالدَّارِميُّ.
وَفِي رِوَايَةٍ لِأَبِي دَاوُدَ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ عَنْهُ أَنَّهُ سَأَلَ رَسُولَ اللهِﷺ فِي كَمْ يُقْرَأُ الْقُرْآنَ؟ قَالَ: «فِي أَرْبَعِينَ يَوْمًا»، ثُمَّ قَالَ: «فِي شَهْرٍ ثُمَّ قَالَ: «فِي عِشْرِينَ» ثُمَّ قَالَ: «فِي خَمْسَ عَشْرَةَ قَالَ: «فِي سَبْعِ ثُمَّ لَمْ يَنْزِلْ مِنْ سَبْعِ.
وَفِي رِوَايَةٍ لِلْبُخَارِيِّ عَنْهُ قَالَ لِي رَسُولُ اللهِ ﷺ: «اقْرَإِ الْقُرْآنَ فِي شَهْرٍ» قُلْتُ: إِنِّي أَجِدُ قُوَّةً حَتَّى قَالَ: «فَاقْرَأْهُ فِي سَبْعِ وَلَا تَزِدْ۱ عَلَى ذَلِكَ».
Abdullah ibn Amr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "One who recites the Qur'an in less than three days has not understood it." [Narrated by Tirmidhi, Abu Dawud, and al-Darimi]
In another narration by Abu Dawud, Tirmidhi and Nasa'i: He asked the Messenger of Allah (ﷺ): "In how many days should I recite the Qur'an?" He said: "In forty days," then said: "In a month," then said: "In twenty," then said: "In fifteen," then said: "In seven," and did not go below seven.
In Bukhari's narration: The Messenger of Allah (ﷺ) said to me: "Complete the recitation of the Qur'an in one month." I said: "I have more strength than that," until he said: "Recite it in seven days and do not exceed that."
Notes / الحواشي
1 His statement: "And do not exceed that." It was said in Umdat al-Qari: The prohibition against exceeding is not for forbiddance, just as the command in all of this is not for obligation. Its verification is at the beginning of this chapter. It was said in Al-Alamgiriyyah: The best recitation is to reflect on its meaning, to the point that it was said: It is disliked to complete the Qur'an in a single day, and it should not be completed in less than three days, out of reverence for it.
۱ قوله: ولا تزد على ذلك: قال في عمدة القاري»: إن النهي عن الزيادة ليس للتحريم، كما أن الأمر في جميع ذلك ليس للوجوب انتهى. وتحقيقه في أول هذا الباب، وقال في العالمكيرية: أفضل القراءة أن يتدبّر في معناه حتى قيل: يكره أن يختم القرآن في يوم واحد، ولا يختم في أقل من ثلاثة أيام تعظيما له.
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «الْجَاهِرُ۲ بِالْقُرْآنِ كَالْجَاهِرِ بِالصَّدَقَةِ، وَالْمُسِرُّ بِالْقُرْآنِ كَالْمُسِرِّ بِالصَّدَقَةِ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثُ حَسَنٌ غَرِيبٌ.
Uqbah ibn Amir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The one who recites the Qur'an aloud is like one who gives charity openly, and the one who recites it quietly is like one who gives charity secretly." [Narrated by Tirmidhi, Abu Dawud, and Nasa'i]
Tirmidhi said: "This is a Hasan Gharib Hadith."
Notes / الحواشي
2 His statement: "The one who recites the Qur'an aloud, etc." The best way to recite the Qur'an outside of prayer is aloud, as angels attend it, and it repels Satan, as mentioned in Khazanat al-Riwayat from Aqd al-La’ali. In Ayn al-Ilm, it is stated: If one fears showing off or disturbing a praying person, they should recite quietly; otherwise, they should recite aloud. This was mentioned in Nafa al-Mufti wa al-Sa’il. It was said in Al-Alamgiriyyah: The best way to recite the Qur'an outside of prayer is aloud.
۲ قوله: الجاهر بالقرآن إلخ الأفضل في قراءة القرآن خارج الصلاة الجهر؛ لأنه تحضره الملائكة، ويكون فيه طردا للشيطان، كما في خزانة الروايات عن عقد اللآلي»، وفي عين العلم ويسر إن خاف الرياء أو تشويش المصلي وإلا فيجهر . قاله في نفع المفتي والسائل». وقال في العالمكيرية»: الأفضل في قراءة القرآن خارج الصلاة الجهر.
وَعَنْ صُهَيْبِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا آمَنَ بِالْقُرْآنِ مَنْ اسْتَحَلَّ مَحَارِمَهُ». رَوَاهُ التَّرْمِذِيُّ.
Suhayb (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "He has not truly believed in the Qur'an who treats as lawful what it prohibits." [Narrated by Tirmidhi]
وَعَنْ عُبَيْدَةَ الْمُلَيْكِي (رضي الله عنه) وَكَانَتْ لَهُ صُحْبَةٌ قَالَ: قَالَ رَسُوْلُ اللهِﷺ: «يَا أَهْلَ الْقُرْآنِ، لَا تَتَوَسَّدُوا الْقُرْآنَ وَاتْلُوْهُ حَقَّ تِلَاوَتِهِ مِنْ آنَاءِ اللَّيْلِ وَالنَّهَارِ، وَأَفْشُوْهُ وَتَغَنَّوْهُ وَتَدَبَّرُوْا مَا فِيْهِ لَعَلَّكُمْ تُفْلِحُوْنَ، وَلَا تَعَجَّلُوْا ثَوَابَهُ فَإِنَّ لَهُ ثَوَابًا. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ubaidah al-Mulayki (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "O people of the Qur'an, do not make the Qur'an your pillow. Recite it properly night and day. Spread it, chant it, and reflect upon its meanings that you may succeed. Do not hasten its reward, for indeed it has great reward." [Narrated by al-Bayhaqi in Shu'ab al-Iman]
Notes / الحواشي
3 His statement: "So recite, etc." That is, from the types of recitations. This was mentioned in Al-Marqat, compiled from it.
۳ قوله: فاقرؤوا إلخ : أي من أنواع القراءات. «مرقاة» ملتقط منه.