Chapter 19: Respect for The Qur’an &
Other Books
Law: To do gold or silver
gilding on the Qur’an is permissible, as this increases the respect in the eyes
of the public. To put in E’rabs and Nuqtas[1]
is Mustahsan[2] (commendable), because if
this were not done, then most people would not be able to recite it (i.e. The
Qur’an) correctly. Similarly, it is permissible to insert a symbol denoting a Sajdah
on an Ayat-e-Sajdah[3], and inserting a symbol
denoting a Waqf[4] or a symbol denoting a
Ruku and the Ta’sheer, in other words, the inserting of a sign after every ten
verses. Similarly, it is also permissible to write the Names of the Surahs and
to write how many verses there are. [Durr-e-Mukhtar,
Raddul Muhtar]
Nowadays, there is also the practice of publishing translations of
the Holy Qur’an. If the translation is a proper one, then there is also no objection
to this being printed with the Qur’an-e-Majeed, as this assists one in
understanding the meaning of the verse. However, the translation should not be
published by itself (i.e. the Qur’anic Text in Arabic should be included).
Law: To use the pages of a
history book as a spine for the Qur’an or as a covering for the books of
Tafseer or Fiqh is permissible. [Durr-e-Mukhtar]
Law: The calligraphy in the
Qur’an should be very beautiful and should be written clearly. The paper and
the ink that is used for this purpose should also be of excellent quality,
allowing it to look good to the one who looks at it. [Durr-e-Mukhtar, Raddul Muhtar] Some publishers, print on inferior paper using calligraphy that
is not good (not clear) and using inferior quality ink. This should never be the
case.
An example of this is that nowadays, certain publishers have published
Ta’weezi Qur’an Majeed, the text of which is so small, that it cannot even be
read. Actually even the pocket edition of the Holy Qur’an should not be
published, as it’s ‘Hajm’ is also minimized immensely.
Law: If the Qur’an-e-Majeed
(i.e. its pages etc.) become old and unravelled, and is no more in a condition
whereby it may be used for recitation and if there is a risk of its pages
becoming separated and thus lost. It should be wrapped in a clean piece of
cloth and buried with care in a protected place (i.e. in a place where it will
not be disrespected). When burying it, a Lahd[6]
must be made, so that no sand falls on it. One may also place a piece of plank
over it, like a roof and then throw in the sand, so that sand does not fall on
it. If the (text and pages of the) Mushaf Shareef becomes old and unravelled, it
should not be burnt. [Alamgiri]
Law: The significance of
the Dictionaries and books of Sarf and Nahw[7]
are alike. The books of each can be kept on the books of the other, and the
books of Ilm-ul-Kalaam[8]
should be kept above these, on top of that, should be kept the books of Fiqh
and the books of Ahadith, Guidance and Books of authentic Duas, should be kept above
the books of Fiqh. The Books of Tafseer should be kept above this and the
Qur’an-e-Majeed should be kept right at the top. Clothing etc. should not be
kept on the trunk or casket wherein the Qur’an is being kept. [Alamgiri]
Law: If one keeps the Holy
Qur’an in ones home solely for the purpose of attaining Khair-o-Barkat
(Blessings), and he does not recite it at all, then there is no sin in this,
but his intention is deserving of reward. [Khania]
Law: If one keeps his foot
on the Qur’an with the intention of showing disrespect, he will become a kaafir
(unbeliever). [Alamgiri]
Law: It is permissible to
be intimate with ones wife in a house in which the Qur’an is kept, as long as
the Qur’an-e-Majeed is covered. [Alamgiri]
Law: The Qur’an-e-Majeed
should be recited in a very good voice. One should also give Azaan in a good
voice. In other words, if one does not have a good voice, he should try to
bring out a good voice. To recite with ‘Lahn’, whereby there is an increase or
decrease in the alphabets, like the manner that is used by singers, is
impermissible. Actually when reciting, one should give consideration to the principals
of Tajweed. [Durr-e-Mukhtar, Raddul Muhtar]
Law: To recite the
Qur’an-e-Majeed in both, the Ma’ruf[9]
and Shaaz[10] manners of recitation at
once is Makruh. To recite it, in only the Qir’at-e-Shaaza, is Makruh to a
greater extent. [Durr-e-Mukhtar, Raddul Muhtar]
Actually, the Qir’at that is most common in that place should be
the Qir’at that is recited in the presence of the general public there, so that
they may not reject it due to their lack of knowledge.
Law: It is the practice
amongst the Muslims, that whilst reciting the Qur’an, if they have to get up
and go somewhere, they close the Qur’an and they do not leave whilst leaving it
opened. This is a sign of respect. However, it is common talk amongst some
people that if the Qur’an is left opened, shaitaan will recite from it. There
is no source of this. Possibly this has been made-up to direct the attention of
children towards the etiquettes (of the Qur’an).
Law: It is also from
amongst the etiquettes of the Qur’an not to face ones back towards it, or
spread out the feet towards it. Neither should you raise your feet higher than
the Qur’an, and nor should one sit in such a manner whereby one is sitting at a
higher position and the Qur’an is kept lower.
Law: To keep the
Qur’an-e-Majeed in a Juzdaan[11]
or to wrap it in a Ghilaaf[12]
is respectful. This has been the practice of the Muslims since the era of the
illustrious Sahaba-e-Kiraam and eminent Taabi’een رضی
اللہ تعالٰی عنھم اجمعین
Law: The shavings of a new
pencil may be thrown anywhere, but the shavings of an old pencil should be kept
in a proper place. It should not be thrown away. The same applies to the grass
and sweepings from the Musjid. This too must be put in a proper place. It should
not be thrown in a place where it is regarded as disrespectful. [Alamgiri]
It is Makruh to wrap (or keep) anything in paper that has Allah’s Name
written on it. To keep money in a purse which has Allah’s Name written on it,
is not Makruh. To wipe ones hands with paper after eating food is Makruh. [Alamgiri]
[1] E’rabs and Nuqtas here refers to punctuation signs in the text of
Qur’an.
[2] Mustahsan refers to that which is commendable.
[3]
Ayat-e-Sajdah refers to the verses of the Qur’an, which make it
compulsory for one to make Sajdah on reciting or listening to it.
[4] Waqf refers to the stopping sign.
[5] Hajm here refers to the thickness and volume of the Qur’an.
[6] Lahd here refers to a niche like that which is prepared in a
grave.
[7] Books of Sarf and Nahw here refers to books of Grammar, i.e.
Morphology & Syntax.
[8] Books of Ilm-ul-Kalaam refers to Books of Theological Rhetoric.
[9] Ma’ruf here refers to the well-known manner of recitation.
[10]
Shaaz or Qir’at-e-Shaaza refers to the rare manner of recitation
from it. There is no source of this. Possibly this has been made-up to direct
the attention of children towards the etiquettes (of the Qur’an).
[11] Juzdaan here refers to the case or the bag wherein the Qur’an is
kept.
[12] Ghilaaf here refers to the covering of the Qur’an.
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