Chapter 5: Recitation Of
The Holy Qur’an
* Qur’an & Ahadith
* Laws of Jurisprudence
* Laws of Qira’at outside Namaaz
* Errors In Qira’at
Allah Almighty says
فَاقْرَءُوۡا مَا تَیَسَّرَ مِنَ الْقُرْاٰنِ ؕ
‘So,
read of the Qur’an whatever you are able to’
Allah Almighty says
وَاِذَا قُرِیَٔ الْقُرْاٰنُ فَاسْتَمِعُوۡا
لَہٗ وَاَنۡصِتُوۡا لَعَلَّکُمْ تُرْحَمُوۡنَ ﴿۲۰۴﴾
‘And
When the Qur’an is recited, Listen to it attentively, and remain silent, so
that you may be blessed with Mercy’
Hadith 1-3: Imam Bukhari and Muslim reported
from Ubadah bin Saamit رضی اﷲ تعالیٰ
عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘The one who did not recite
Surah Faateha has not read his Namaaz’. In other words, he has not read
Namaaz-e-Kaamil. Hence, in another narration it is reported in Sahih Muslim
from Abu Hurairah رضی اﷲ تعالیٰ
عنہ that it was
mentioned, فَھِیَ خِدَاجٌ in other words that Namaaz is in
vain. It must be noted that this law applies to the Imam and the one who is
performing his Namaaz alone. There is no recitation for a Muqtadi (follower),
but the Qira’at (i.e. recitation) of the Imam is his (the Muqtadis) recitation.
[Reported by Imam Muhammad, Tirmizi and Haakim from Jaabir رضی اﷲ تعالیٰ عنہ and similar to this Imam Ahmed has reported it in his
Musnad, and Imam Al Halabi has mentioned it to be Sahih on the stipulation of the
Shaykhain (i.e. Bukhari and Muslim).
Hadith 4-6: Hazrat Abdullah ibn Amr, Hazrat
Zaid ibn Thaabit and Hazrat Jaabir ibn Abdullah رضی اللہ تعالٰی عنہما were questioned (in this regard) and all of these blessed
personalities said, ‘Do not recite Qira’at in any Namaaz when following the
Imam.’ [Recorded by Imam Abu Ja’far At Tahaawi in Ma’ani al Athar]
Hadith 7: Imam Muhammad رضی اﷲ تعالیٰ عنہ reported in Mu’atta that Abdullah ibn Mas’ud رضی اﷲ تعالیٰ عنہ was questioned in regards to Qira’at behind the Imam. He said,
‘Remain silent, for it is a skill in Namaaz, and the Qira’at (recitation) of
the Imam is sufficient for you.’
Hadith 8: Sa’ad ibn Abi Waq’qas رضی اﷲ تعالیٰ عنہ says, ‘I would favour to put embers (burning coal) into
the mouth of a person who makes Qira’at whilst following the Imam.’[1]
Hadith 9: Ameer ul Mo’mineen Farooq-e-Azam رضی اﷲ تعالیٰ عنہ says, ‘I wish there was a stone in the mouth of that
person who makes Qira’at whilst behind the Imam.’[2]
Hadith 10: It is reported from Hazrat Ali رضی اﷲ تعالیٰ عنہ that he said, ‘whosoever recited (made Qira’at) behind
the Imam, he has acted contrary to Fitrat (the inherent way).’
Laws of
Jurisprudence
We already know from before that
in Qira’at the voice should be audible enough that one is able to hear himself,
if there is nothing that is causing a hindrance to him hearing, such as noise
or if he is hard of hearing etc. If in Qira’at ones voice is not as audible (as
we have just explained, i.e. where at least one can hear one’s own voice), then
the Namaaz will not be done. Similarly, in all such affairs where speech is
involved, this amount of audibility in the voice is necessary; such as when
proclaiming the ‘Bismillah’ at the time of Zibah (slaughtering and animal);
when giving Talaaq (verbally); in Itaaq (when freeing a slave), and in Istithna
(when one proclaims his faith); when reciting Ayat-e-Sajdah, causing
Sajdah-e-Tilaawat to become Waajib (compulsory). [Alamgiri vol.1 pg.65;
Durr-e-Mukhtar Vol.1 pg.359]
Law: Jahr (to recite audibly, i.e. aloud)
is Waajib upon the Imam during the first two Raka’ats of Fajr, Maghrib and Esha
and in all the Raka’ats of Jummah, () Eid Prayers, Taraweeh and the Witr of Ramadaan.
It is Waajib to recite softly, in the 3rd Raka’at of Maghrib, the 3rd and 4th
Raka’ats of Esha and in all the Raka’ats of Zuhr and Asr. [Durr-e-Mukhtar Vol.1
pg.358]
Law: Jahr (to read audibly, i.e. aloud
in this case) means that the recitation (of the Imam) should be audible enough
for the others, i.e. those in the first Saff (row) should be able to hear it.
This is the minimum requirement, and there is no ruling stipulating the maximum
requirement. To read softly, means that (the Imam) should at least be able to
hear himself. [General
books of Jurisprudence]
Law: To recite in this manner whereby
only one or two people who are close to him are able to hear will not be
regarded as ‘Jahr’ but this will be regarded as reciting softly. [Durr-e-Mukhtar Vol.1
pg.359]
Law: To recite so loudly which is more
than the need and whereby it causes discomfort to one self and to the others as
well is Makruh. [Raddul
Muhtar Vol.1 pg.357]
Law: If one was reciting softly and
someone joined him, and then recites what is remaining in ‘Jahr’ and there is
no need to repeat that which, has already been read. [Raddul Muhtar vol.1
pg.357]
Law: If one recited one long Ayat in a
manner whereby he recited part of that long verse such as ‘Ayat ul Kursi’ or
‘Ayat e Madayinah’ in one Raka’at and another part in the next Raka’at, then
this is regarded as being permissible, on condition that the amount that he read
in each Raka’at is equal to 3 Ayats. [Alamgiri vol.1 pg.73]
Law: It is Waajib to recite the Nafils
during the daytime silently. As for the Nafils of the night, then in this
regard, one has the choice (of either read aloud or softly) when one reads it
alone. If one reads the Nafils at night in Jama’at, then it is Waajib to apply
‘Jahr’ (i.e. read aloud). [Raddul Muhtar vol.1 pg.358]
Law: When
reading those Namaaz which require Jahr, the Munfarid (one reading alone), has
the option (of loud or soft), but it is more virtuous (Afdal) to read it aloud
if he is performing ‘Ada’ (i.e. the Namaaz in its appointed time). However, if
he is performing Qaza (expired Namaaz), then it is Waajib to perform it softly.
[Durr-e-Mukhtar
vol.1 pg.358]
Law: If the Qaza of a Jahri Namaaz is
being made, even during the day (in Jama’at), it is Waajib upon the Imam to
apply Jahr (i.e. read it aloud), and in the Qaza of Sir’ri (Softly read
Namaaz), it is Waajib to read it softly, even if it is being performed at
night. [Alamgiri
vol.1 pg.113; Durr-e-Mukhtar vol.1 pg.358]
Law: If in a 4 Raka’at Fard Namaaz,
one forgot to recite the Surah in the first 2 Raka’ats then he should recite it
in the next two Raka’ats. To do so is Waajib. If he forgot to recite the Surah
in the Second Raka’at only then he should recite it in either the third or the
fourth Raka’at. If he forgot to recite the Surahs in the first and second Raka’at
of Maghrib, he should recite Surah in the third Raka’at, and he will lose the
Qira’at of one Raka’at. In all these cases, the Surah must be read with Surah
Faateha. If it is a Jahri Namaaz, the Surah Faateha and Surah must be aloud;
otherwise, it must be recited softly, and in all of the above mentioned cases
one must perform the Sajdah-e-Sahw, and if one intentionally omits it (the
Surah), then one must repeat the Namaaz. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.359]
Law: If one forgot to join a Surah
(after Surah Faateha) and remembered only in Ruku. Then one should stand up and
join the Surah, and thereafter make Ruku again. One should perform Sajdahe- Sahw
at the end. If one does not make the Ruku again, the Namaaz will be invalid. [Durr-e-Mukhtar vol.1
pg.360]
Law: If one forgot to recite the Surah
Faateha in the initial Raka’ats of a Fard Namaaz, then there is no Qaza of this
in the following Raka’ats. If one remembers this before Ruku, then he may Read
it and then recite the Surah. If one is in Ruku, he should come back towards
Qiyaam and he should recite the Faateha and the Surah, and thereafter (again)
go into Ruku. If one does not make Ruku again, the Namaaz will be invalid. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.360]
Law: It is Fard-e-Ain upon every
Muslim who is Mukal’laf (responsible and accountable) to make Hifz of (i.e.
memorise) at least one Ayat (verse of the Qur’an). The Hifz of the entire
Glorious Qur’an is Fard-e-Kifaayah. To memorise Surah Faateha, and one other
short Surah or 3 other short verses equivalent to it, or one long Ayat is Waajib-e-Ain.
[Durr-e-Mukhtar
vol.1 pg.361]
Law: As per necessity, it is Fard Ain
to know the Laws of Fiqh, and to learn more than what is necessary upon you is
greater than memorising the entire Qur’an. [Raddul Muhtar vol.1 pg.361]
Law: If one is comfortable and safe
during a journey then it is Sunnat in Fajr and Zuhr to recite Surah Burooj or
Surahs equivalent to it and in Asr and Esha Surahs that are shorter than this
should be recited, in Maghrib one should recite the short Surahs of
Qisaar-e-Mufassal. If one is in a haste (i.e. time is less) then in every
Namaaz one may read whichever Surahs one wishes. [Alamgiri vol.1 pg.72]
Law: In the condition of Iztirar, such
as when time is about to expire or if there is a fear of enemies, then one
should read (Surahs) based on one’s situation, be it on journey or when
resident. This is to the extent that if one is not able to make allowance for
the Waajibs then he is even excused in this regard. For example, if the time
left for Fajr is so little that he can only pray one Ayat in each Raka’at, then
he should do just this. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.362]. However, after the sun has risen
fully, he should repeat this Namaaz.
Law: If one fears that he will lose
the Jama’at of Fajr, then he should merely fulfil upto the Waajibaat in the
Sunnat of Fajr. He should leave out the Thana and the Ta’ooz and he should
recite Tasbeehs once each in Ruku and Sujood. [Raddul Muhtar vol.1 pg.362]
Law: When one is a resident (not
Musafir) and the time is not less then it is Sunnat to recite the Surahs, which
are Tiwaal Mufassal in Fajr and Zuhr, and in Asr and Esha, he should recite
Awsat Mufassal, and in Maghrib one should read Qisaar Mufassal. The ruling with
regards to the Imam and Munfarid is the same in all these cases. [Durr-e-Mukhtar vol.1
pg.363]
Important Note: The Surahs from Hujrat to the end
of the Qur’an are known as Mufassal. Mufassal is classified into 3 categories,
namely (1) Tiwaal-e-Mufassal; (2) Awsat Mufassal and (3) Qisaar Mufassal
_ Tiwaal-e-Mufassal Fajr & Zuhr
_ Awsat Mufassal Asr & Esha
_ Qisaar Mufassal Maghrib [Durr-e-Mukhtar vol.1
pg.363]
Law: If Asr Namaaz is read as Ada
(prompt) in the Makruh time, it is still Thawaab to fulfil the Masnun Qira’at
(Desired Sunnah Qira’at), on condition that the time remaining is not too
little. [Alamgiri
vol.1 pg.72]
Law: In Witr, Nabi Kareem صلی اللہ تعالی علیہ وسلم recited سَبِّحِ
اسْمَ رَبِّکَ الْاَعْلٰی (Surah A’la) in the first Raka’at. In the second Raka’at
he صلی اللہ تعالی علیہ وسلم recited قُلْ یٰۤاَیُّہَا الْکٰفِرُوۡنَ (Surah Kaafirun). In the third Raka’at he صلی اللہ تعالی علیہ وسلم recited قُلْ
ہُوَ اللہُ اَحَدٌ (Surah Ikhlas). So sometimes, you should also read these
to acquire blessings. [Alamgiri
vol.1 pg.73]
Sometimes instead of Surah A’la
in the first Raka’at, He صلی اللہ تعالی علیہ وسلم would recite اِنَّاۤ اَنۡزَلْنٰہُ (Surah Qadr).
Law: Do not overly exceed the
Qira’at-e-Masnuna if it causes discomfort to the Muqtadis. If it does not cause
discomfort to them, then there is no harm in slightly exceeding the desired
amount of verses. [Alamgiri
vol.1 pg.73; Raddul Muhtar vol.1 pg.363]
Law: When reciting in Fard Salaahs one
should recite with pauses (i.e. slowly), and in Taraweeh, one should recite at
a medium pace and one is permitted to read rapidly in the Nafils at night.
However, one should be sure to recite in a manner whereby it can be understood
(i.e. clearly audible). In other words, at least one should fulfil the level of
requirement that has been set by the Qaaris for the ‘Madd’; otherwise, it is
Haraam because we have been commanded to recite the Qur’an with Tarteel (i.e.
To recite in a slow, measured, regular tone). [Durr-e-Mukhtar & Raddul Muhtar vol.1
pg.363]
Nowadays, in the manner in which
most of the Hufaaz recite they fail to fulfil the requirement set for the
‘Madd’. With the exception of یَعْلَمُوْنَ and تَعْلَمُوْنَ (i.e. with the exception of hearing the last words of each
Ayat), one is neither able to hear or recognise any other word that is being
recited, nor are the alphabets pronounced correctly. However, in the speed with
which they read, they eat up (i.e. omit) so many words that they are boastful
in this regard by saying, ‘a certain person reads so fast’, whereas it is
Haraam to recite the Holy Qur’an in this manner. It is severely Haraam to do
this.
Law: All seven Qira’ats (i.e. manners
of recitation) are permissible. However, the proper ruling is that it is better
for one to avoid reciting in the manner which is unheard of by the general
public, because in avoiding this, there is safety of their Deen, just as in our
region (and in most other places), the Qira’at Imam Aasim on the Narration of
Hafs is most common. Thus, it is this, which should be read. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.363]
Law: It is Masnun to lengthen the
first Raka’at of Fajr, more than the second Raka’at. The measure that has been
stipulated is two thirds in the first Raka’at and one third in the second
Raka’at. [Alamgiri
vol.1 pg.73]
Law: If one excessively lengthened the
recitation (Tool-e-Faahish) in the First Raka’at, in other words if one recited
forty verses in the first Raka’at and only 3 verses in the second Raka’at,
there is no harm in this as well but it is not what is best (i.e. nor recommended).
[Raddul
Muhtar vol.1 pg.364]
Law: It is also better in all the
other Namaaz for Qira’at of the first Raka’at to be slightly longer than the
second Raka’at. The same ruling applies to the Jummah and both Eid Prayers. [Alamgiri vol.1 pg.73]
Law: In the Sunnats and Nafils, one
should (try) to read the Surahs that are similar (in length) in both Raka’ats. [Muniya pg.129]
Law: It is Makruh to lengthen the
recitation of the second Raka’at more than the first Raka’at, if the difference
is obvious and very apparent. The measure for this is that if verses of both
the Surahs seem similar (in length), then to increase it by more than three
Ayats (verses) is disapproved and if the
Surahs are long and short, then it will not depend on the amount of verses
recited, but it will depend on the Alphabets and words. If there is a huge
difference between the (amount) of alphabets and words, then this is
disapproved, even though the verses may be similar in number. In other words,
if one read اَلَمْ نَشْرَحْ (Surah Alam Nashrah) in the first Raka’at and لم یکن (Surah Lum Yakun) in the second
Raka’at, then it is disapproved (i.e. objectionable), even though both have 8
Ayats (verses) each. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.365]
Law: It is Sunnah in Jummah and both Eid
Prayers to recite سَبِّحِ
اسْمَ in the first
Raka’at and ھَلْ اَتٰکَ in the second Raka’at, as this is
proven from Nabi صلی اللہ تعالی
علیہ وسلم . This is exempted from the said
rule. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.365]
Law: To set a particular Surah,
whereby one only recites that particular Surah in that particular Namaaz is
Makruh. It is Mustahab to sometimes recite those Surahs, which have been
mentioned in the Ahadith. However, one should not recite it continuously, so
much so that someone may start to think that it is Waajib (to recite). [Durr-e- Mukhtar &
Raddul Muhtar vol.1 pg.365]
Law: In the Fard Namaaz when reciting
Ayat-e-Targheeb (which discusses attaining rewards) and Ayat-e-Tarheeb (which
discusses punishment), the Imam and Muqtadis should not make Dua to attain (reward)
or protection from (punishment). The same Ruling applies when performing any
Nafil Namaaz with Jama’at. However, if one is reading Nafil alone, he may make
Dua. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.366]
Law: To repeat the same Surah in both
Raka’ats is Makruh-e-Tanzeehi, unless there is no one and there is some
compulsion, then there is no disapproval at all. For example, if one recited
the entire (Surah Naas) قُلْ
اَعُوْذُ بِرَبِّ النَّاسِ in the first Raka’at, he may recite this in the second
Raka’at as well, or if in the second Raka’at he unintentionally started
reciting the same (Surah) which he recited in the first Raka’at, or if one does
not know any other Surah, then one may recite the same first Surah (which he
already recited in the first Raka’at). [Raddul Muhtar vol.1 pg.367]
Law: During Nafil Namaaz to repeat the
same Surah in both Raka’ats, or to recite the same Surah numerous times in each
Raka’at is permissible without objection. [Ghuniya pg. 462]
Law: If one completed the entire
Qur’an in one Raka’at, he should commence from الٓم Alif Laam Meem after Surah Faateha in the second Raka’at. [Alamgiri vol.1 pg.74]
Law: If in Fard Namaaz, one read few
Ayats, then in the second Raka’at he read few Ayats from another place, even if
they are from the same Surah. If in-between two or more verses were left out, there
is no objection, but one should not do this without need. However, if one
Raka’at, one read few Ayats, and then left some Ayats and then read from
another place, then this is Makruh. If one did this by error, one should go
back and recite the Ayats that have been left out (and then continue). [Raddul Muhtar vol.1
pg.367]
Law: If one read the end of a Surah in
the first Raka’at and in the second Raka’at, he recited a short Surah. For
example, in the first Raka’at he recited اَفَحَسِبْتُمْ and in the second Raka’at he recited قُلْ ھُوَ اللہُ there is no objection. [Alamgiri vol.1 pg.74]
Law: Two Surahs should not be recited
in one Raka’at of Fard. If a Munfarid recites it, there is also no harm in it,
as long as there is no gap between both but if he leaves out one or few Surahs
in-between then this is Makruh. [Raddul Muhtar vol.1 pg.367]
Law: If one read a Surah in the first
Raka’at and in the second Raka’at, he left out a short Surah in-between and
then recited (another Surah), then this is Makruh, and if the Surah in-between
is very long that if it is recited, then the Qira’at of the second Raka’at will
be much longer than that of the first Raka’at, then there is no objection; For
example, there is no harm in reciting اِنَّا اَنْزَلْنَا (Surah Qadr) after وَالتِّیْنِ (Surah Teen). However, to read قُلْ ھُوَ اللہُ (Surah Ikhlas) after reciting (Surah Nasr) اِذَا جَآءَ is not recommended. One should not do this. [Durr-e-Mukhtar vol.1
pg.367 etc]
Law: To read the Qur’an in a reversed
manner, whereby one reads in the second Raka’at (A Surah) which is before the
one, which one read in the First Raka’at, then this is Makruh-e-Tahreemi. For example,
in the first Raka’at one recited (Surah Kaafirun) قُلْ یٰاَیُّھَا الْکٰفِرُوْنَ and in the second Raka’at one recited the اَلَمْ تَرَکَیْفَ (Surah Feel). [Durre- Mukhtar vol.1 pg.367]
There has been severe warning in
this regard. Hazrat Abdullah ibn Mas’ud رضی اﷲ تعالیٰ عنہ says, ‘does the one who reads the Qur’an in reverse, not fear
that Allah will overturn his heart.’ If one does this in error then neither is
there any sin for it and nor is there need for Sajdah-e-Sahw.
Law: To make it easy upon the
children, to recite Paara-e-Aam (Amma Paara) differing from the sequence of the
Qur’an is permissible.[3]
[Raddul
Muhtar vol.1 pg.367]
Law: If forgetfully one started
reciting in the Second Raka’at a Surah which is before (the one already recited
in the first Raka’at), or if there is a gap of one small Surah, and then only
one remembered. Then in this case, one should complete the Surah, which one has
already commenced, even if one has only recited one alphabet (of that Surah).
For example, in the first Raka’at one recites قُلْ یٰاَیُّھَا الْکَفِرُوْنَ (Surah Kaafirun) and in the second Raka’at, once
commenced اَلَمْ تَرَکَیْفَ (Surah Feel) or تَبَّتْ (Surah Lahab), then on remembering, one should complete
this very Surah. In this case, one is not permitted to leave it and read اِذَا جآءَ (Surah Nasr). [Durr-e-Mukhtar vol.1 pg.367]
Law: In comparison to one long Ayat,
it is Afdal (more virtuous) to recite three short verses. As for a part of a
Surah or a Surah, then in this case the one that is more virtuous (to recite)
is the one that has more Ayats (verses). [Durr-e-Mukhtar vol.1 pg.367]
Law: If one proclaimed the Takbeer for
the Ruku, but has not yet entered into the Ruku. In other words, he did not
bend over low enough for his hands to touch his knees, and he wishes to read (more),
he may do so, as there is no harm in this. [Alamgiri vol.1 pg.74]
[1]
In other words, he is clarifying how disliked it is to
recite whilst following the Imam.
[2]
Here as well, Hazrat Umar رضی اﷲ
تعالیٰ عنہ is
trying to show that if that kept a man from reciting behind the Imam then it
was better he had stones or a rock in his mouth rather than reciting.
[3]
Usually when children are taught Paara-e-Aam, they are
first thought the shorter Surahs at the end and then the longer Surahs at the
top. This is permissible to make it simple for the children to learn the
Surahs.
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