Laws of
Qira’at (Recitation) Outside Namaaz
Law: To recite the Glorious Qur’an
whilst looking is more virtuous than reciting it from memory (i.e. without
looking), as in this case one is reading and looking, and in doing so, one is
touching with the hand; all this is Ibaadat.
Law: It is Mustahab to make Wudu, wear
good clothes and sit down towards the Qibla, to make Tilaawat (i.e. to recite
the Qur’an). It is Waajib to recite the Ta’ooz (A’oozu Bil’laahi minash
shaitaanir rajeem), in the beginning of the Surah (Ibtida-e-Surat), and it is Sunnat
to recite the بِسْمِ اللہ Bismillah, otherwise its
recitation is Mustahab. If the verse one wishes to recite commences with a
‘Dameer’ (a pronoun) which is attributed towards Allah Almighty, such as in ھُوَ اللہُ الَّذِیْ لَا اِلٰہَ اِلَّا ھُوْ the supererogation of reciting
the بِسْمِ اللہ after the اَعُوْذُ بِاللہِ is emphasised. If one performs any worldly action during recitation
(of a verse); one should recite the اَعُوْذُ بِاللہِ and بِسْمِ اللہ again. However, if one does anything Deeni (religious)
action during recitation, in other words if one replied to Salaam or to the
Azaan; or if one said سُبْحَانَ
اللہِ (Subhaan’Allah),
or recited the Kalima Tayyibah etc., or read any other Azkaar, then in this
case one does not have to recite the اَعُوْذُ بِاللہِ (A’oozubillah). [Ghuniya pg.463]
Law: If one commenced Tilaawat from
Surah Bara’at, then one should say the A’oozu Bil’laah and the Bismillah; and
if one already commenced Tilaawat before (coming) to it, and one then reaches Surah
Bara’at, then there is no need to recite the Tasmiyah (i.e. Bismillah). [Ghuniya pg.463]
As for the new Ta’ooz, which the
Hufaaz of today have implemented before reciting it, then it must be noted that
this is unsubstantiated. As for the famous notion nowadays, that even if Surah
Tauba (Bara’at) is recited in the beginning (i.e. when one starts with recitation
from it), then too Bismillah should not be recited, then it must be noted that
this (notion) is simply incorrect.
Law: During the summer months (i.e.
when it is hot), it is better to complete the Qur’an in the morning, and in the
winter months, it is better to do so in the first portion of the night. As it
has been mentioned in the Hadith Shareef, that one who completes the Qur’an in
the morning, the Angels will make Istighfar for him until evening; and one who
completes the Qur’an in the first portion of the night, the Angels will make
Istighfar for him until morning. [Reported by Daarimi on the authority of Sa’ad
ibn Abi Waq’qas رضی اﷲ تعالیٰ
عنہ ]
So in summer because the days are
longer, thus by completing the Qur’an in the morning, the Angels will make
Istighfar for the recite for a longer period of time and in winter, because the
nights are longer, by completing the recitation in the first portion of night,
the Istighfar will be more. [Ghuniya pg.464]
Law: To complete the Qur’an in less
than 3 days is Khilaaf-e-Ula, because Nabi صلی اللہ تعالی علیہ وسلم said that one who completes the Holy Qur’an in less than
3 nights has not understood. [Reported by Abu Dawud, Tirmizi and Nasa’i on
the authority of Abdullah bin Amr ibn Al A’as رضی اللہ تعالٰی عنہما]
Law: When the Quran is being made
Khatam (completed), it is better to recite Surah Ikhlas قُلْ ھُوَ اللہُ اَحَدٌ thrice (i.e. 3 times), even though it may be in Taraweeh.
However, if one makes the Khatam in a Fard Namaaz, then he should not recite it
(the Surah Ikhlas) more than once. [Ghuniya pg. 464]
Law: There is no harm in reciting the
Qur’an whilst lying down, as long as the legs are gathered (i.e. folded), and
the mouth is open. Similarly, Tilaawat whilst walking and working is also
permissible, on condition that one’s attention is not diverted (i.e. one is not
distracted), otherwise to do so is Makruh. [Ghuniya pg.464]
Law: To recite the Qur’an-e-Majeed in
the Bathroom and in places of impurity (like the toilet etc) is not
permissible. [Ghuniya
pg.464]
Law: When the Qur’an is being recited
aloud, then it is Fard upon all those who are present to listen (attentively),
on condition that those who are gathered there, have done so to listen,
otherwise for just one person to listen is sufficient, even though if the
others may be occupied in their work. [Ghuniya pg.465, Fatawa-e-Razviyah]
Law: Whilst in a gathering for the
people to all read aloud is Haraam. In most ‘Teeja’ (3 days Faateha i.e.
Esaal-e-Sawaab for the deceased), all the people in the gathering usually read
aloud. To do this is Haraam. The ruling is that if there are few people
reciting the Qur’an, then they should recite softly (and not aloud). [Durr-e- Mukhtar
pg.366]
Law: To recite the Holy Qur’an aloud
in a marketplaces or where people are occupied in their work it is
impermissible. If people do not listen (to the recitation); the sin for this is
on the reciter. If he commenced recitation before the people there commenced
working and that place is not particularly for working (i.e. factory etc); then
(in this case) if he commenced reading from before but the people do not
listen, then (in this case) the sin is on the people. However, if he commenced
recitation after they commenced working, then the sin is on him. [Ghuniya pg.465]
Law: It is also disallowed (i.e.
disapproved) to recite the Qur’an aloud at a place where someone is teaching
Ilm-e-Deen, or at a place where students are discussing Ilm-e-Deen, or
studying. [Ghuniya
pg.465]
Law: To listen to the recitation of
the Qur’an (when it is being recited) is more virtuous than reciting and
performing Nafil Salaah. [Ghuniya pg.465]
Law: If whilst making Tilaawat, some
respected Religious person such as the Badsha-e-Islam (Muslim Ruler), an
Aalim-e-Deen, ones Peer (Spiritual Guide), Ustad (Deeni Teacher), or ones
father walks in, then (in such a case) the reciter is permitted to stand up in respect
for the said personality. [Ghuniya pg.465]
Law: It is better for a female to
learn to recite the Qur’an from another woman, rather than from a blind
non-Mahram male, because even though he is not able to see her, but he is able
to hear her voice and even the voice of a woman is meant to be veiled. In other
words, a non-Mahram is not permitted to hear her voice without valid reason. [Ghuniya pg.465]
Law: To read (i.e. learn) the Qur’an
and then allow it to be forgotten is a sin. Huzoor-e-Aqdas صلی اللہ تعالی علیہ وسلم said, ‘The reward of my Ummat was presented before me,
even that of the one who removes a blade of grass from the Masjid and the sins
of my Ummah have been presented before me, and I have not seen any sin bigger
than (this), that a person has been given a Surah or Ayat and he caused it to
be forgotten.’ [Reported
by Abu Dawud, Daarimi and Nasa’i]
Another Narration mentions that
one who reads (i.e. learns) the Qur’an and then forgets it; he will come forth
on the Day of Qiyaamat as a leper. [Reported by Abu Dawud, Daarimi and Nasa’i]
It is mentioned in the
Qur’an-e-Majeed that he will be raised blind (on the last day).
Law: If a person reads the Qur’an
incorrectly, it is Waajib upon the listeners to rectify him, on condition that
jealousy and malice is not caused by rectifying him. [Ghuniya pg.465] Similarly
if the Mushaf Shareef (Pages of Qur’an) belonging to someone is kept with you
and you notice any writing (or typographical) errors in it, you should rectify
it, as to do so is Waajib.
Law: To write the Holy Qur’an (Text)
with a fine very pen (i.e. very small font or text) so as to minimise (the
size), like the ‘Taweezi Qur’ans’ which are being printed nowadays, is Makruh,
as there is (risk of) disrespect in this. [Ghuniya pg. 465] Actually, pocket size (very
small) should also be avoided.
Law: It is more virtuous to recite the
Qur’an aloud, as long as you do not cause discomfort (disturbance) to a Namaazi
(one in Namaaz), an ill person or to one who is asleep. [Ghuniya pg.465]
Law: To write the Qur’an-e-Majeed on
Walls and on the Mehraabs is not good (i.e. not advisable), and there is no
harm in gilding the Mushaf Shareef. [Ghuniya pg.465]. Actually, to do so with the
intention of respect is Mustahab.
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