Part 3

Chapter -1 The Manners Of Reciting The Qur’an,.. 2

is not permissible for one to carry it when one enters the toilet. Before entering, one should leave it in an appropriate place, so as to show honor and veneration for the Quran. But if one is forced to enter with it because he fears that, left outside, it will be stolen, he is allowed to take it into the washroom with him, for there is a necessity in this case.

8) The Permissibility Of Reciting The Qur’an From Memory For One Who Is In A Minor State Of Impurity

If one is Junub, in a major state of impurity (this results, for instance, from engaging in sexual intercourse or having a wet dream, and one continues to remain in this state until he takes a shower), it is categorically forbidden for him to recite the Qur’an, which means that he may neither touch the Qur’an and read from it directly nor recite it from memory. ‘Alee 2 said, “The Messenger of Allah #@ would recite the Qur’an to us, as long as he was not Junub (in a major state of impurity).”

But if one is in a minor state of impurity (which results, for example, from sleeping, passing wind, defecating, or urinating), then it is permissible for him to at least recite the Quran from memory. Discussing the time when he spent the night at the home of his aunt - Maymoonah 4%, the Prophet's wife ~ ‘Abdullah Ibn ‘Abbaas 2 said, “In the middle of the night - or just before or just after ~ the Messenger of Allah #% woke up, sat up, and wiped the sleep from his face with his hand. He # then recited the last ten verses of Soorat Aal-‘Imraan (The Family Of ‘Imraan Chapter), after which he stood up [and went] to a canteen that was suspended (or tied). He #% then made ablution, performing it well.” That the Prophet # recited the Qur’an after sleeping but before performing ablution proves that it permissible for one who is in a minor state of impurity to recite the Quran, for like sleep, urinating and passing wind and defecating result in one being in a state of minor impurity; hence, they all take the same ruling.

True, it is better and more complete to recite the Qur’an when one is purified; nonetheless, neither blame nor criticism should

be leveled at one who recites it while being in a minor state of impurity. In fact, the one who blames or criticizes him is the one who deserves censure, because he is imputing blame to one who is doing the same as the Prophet #@ did — as is established in the authentic Sunnah.

‘Umar Ibn Al-Khattaab 4 was once with a group of people who were reciting the Quran. He left them to relieve himself, and as he was returning, he was reciting the Qur’an. A man said to him, “O Leader of the Believers, do you recite the Qur’an without having had performed ablution?” ‘Umar # rejoined, ‘Who issued this ruling to you (that it is not permissible to recite the Qur’an when one is in a minor state of impurity); was it Musailamah?”"]

Question: Is it permissible for a person who is in a minor state of impurity to read directly from the Quran (i.e, while he is touching it)?

The Permanent Council For Scientific Researches (in Saudi Arabia) gave the following answer: If one is Junub (in a major state of impurity), he may not recite the Quran until he takes a shower; he may neither read from the Qur’an directly nor recite it from memory. And only after one is completely purified, from both the minor and major states of impurity, may one read directly from the Qur’an.?!

Question: Which is better for the reader — to read from memory or to read directly from the Qur’an?

Answer: The scholars are in disagreement concerning this issue. Some hold that it is better to read from one’s memory, while others maintain that it is better to read directly from the Quran. The latter group represents the majority of scholars; they say it is better to read directly because there is the added precision and blessings of seeing the Quran, blessings that are not necessarily tangible or directly felt. However, there remains a third group of

Chapter -1 The Manners Of Reciting The Qur’an,.. 27

scholars whose opinion in the matter lies somewhere in between: Ibn Katheer said, “Some scholars say, ‘The matter really revolves around humility and presence of heart; if these are found in greater abundance when one reads from memory, then it is better for him to read from memory; but if they are found in greater abundance when one is reading directly from the Quran, then reading directly from the Quran is better. And if one finds that he has an equal amount of humility when reading directly or when reading from memory, then reading directly from the Quran is better, because better precision is achieved and because there is the added distinction of looking at the Quran.” After discussing this last opinion, Ash-Shaikh Abu Zakariyyah AnNawawee {may Allah have mercy on him) said, ‘From the sayings and actions of our pious predecessors, it appears that they applied this detailed ruling.” And in relation to this issue, Tbn Al-Jawzee said, “Whoever has a copy of the Qur’an should at the very least read a few verses directly from it everyday, so that it does not become abandoned.’""!

9) The Permissibily Of Reciting The Quran For Menstruating Women And Women Experiencing Post-Natal Bleeding

There is no authentic proof in which it is established that these two categories of women may not recite the Qur’an; nonetheless, we know for sure that they may not touch the Qur’an. The Permanent Council For Scientific Researches (in Saudi Arabia) issued this ruling: “There is nothing wrong in these two categories of women reciting the Qur’an without touching it: menstruating women and women experiencing post-natal bleeding. This is the stronger of the two opinions held by different scholars in this issue, for there is no authentic proof established from the Prophet #% which indicates a prohibition in

"l Ibn Al-Jawzee is referring to this verse of the Qur’an:

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And the Messenger (Muhammad #8) will say: “O my Lord! Verily, my people deserted this Qur’an} (Qur’an 25:30)

10) It Is Recommended To Clean One’s Mouth With Siwaak Before Reciting The Qur’an

One does this, showing good manners to and veneration for Allah’s speech. So if one intends to recite Allah’s speech, he does well to clean his mouth and give it a good smell with As-Siwaak or with anything else through which cleanliness is achieved. This saying of Hudhaifah . indicates something to the effect of the said practice: “When the Prophet # would wake up at night for Tahajjud (late-night prayer), he would rub and clean his mouth with As-Siwaak.”"

11) It Is From The Sunnah To Say The Isti’aadhah (i.e., “I seek refuge in Allah from the accursed Shaitaan”) and the Basmalah (i.e., “In the Name of Allah, the Most Beneficent, the Most Merciful”) Upon Reciting The Quran

That it is Sunnah to say the Isti‘aadhah before reciting the Qur’an

is based on both the Qur’an and the Sunnah. Allah 4¢ said:

“So when you want to recite the Quran, seek refuge with Allah from Shaitaan (Satan), the outcast (the cursed one)’ (Quran

And from the Sunnah, there is the narration of Abu Sa’eed AlKhudree %, who said, ‘‘When the Prophet #% stood at night, he would Kabbar (make takbeer, i.e., say, Allahuakbar, Allah is the greatest). Then he would say,

‘How perfect You are O Allah, and I praise You. Blessed be Your name, and lofty is Your position, and none has the right to be

{] Related by Al-Bukhaaree (1136), Muslim (255), Ahmad (22802), AnNassaaee (2), Abu Daawood (55), Ibn Maajah (286), and Ad-Daarimee

Chapter -1 The Manners Of Reciting The Qur’an,.. 29

worshipped except You.’ Next, he would say, ci Sy Vo

‘Laailaha Illallah (none has the right to be worshipped but Allah),’

three times, followed by ‘Allahuakbar Kabeeran (Allah is Most Great),’ three times, and,

“1 seek refuge with Allah, the All-Hearing and the All-Knowing,

from the accursed Shaitaan (Satan) - from his pride, his poetry, and his madness.’

Then he would recite [the Qur’an].”""

Therefore, from the above-mentioned verse and hadith, we know of two forms of making Isti’aadhah (of seeking refuge with Allah from the accursed Shaitaan):

1) “I seek refuge with Allah from the accursed Shaitaan.””

2) “I seek refuge with Allah, the All-Hearing and the AllKnowing, from the accursed Shaitaan - from his pride, his poetry, and his madness.”

And there is a third wording that is related by Abu Daawood: “I seek refuge with the All-Hearing and the All-Knowing from the accursed Shaitaan.”"" Since each wording has its source in the

"I Related by Abu-Daawood. Al-Albaane said about it, “sahih (authentic).” And At-Tirmidhee said, “In the matter it discusses, this hadith is the most famous one.”

21 Abu Daawood (785). Al-Albaanee did not deem this narration to be authentic; however, upon issuing a ruling in Ash-Sharh Al-Mumtai’, Ibn ‘Uthaimeen mentioned this hadith as a proof, which indicates that he considers it to be established (at the very least, Hasan); refer to Ash-Sharh. (3/71), Muassasah Aasaam.

Qur’an and Sunnah, it is recommended for one to alternate, now using one wording, now using another.

The Isti’aadhah is important because it helps keep the Shaitaan at a fair distance away from one’s heart while he is reciting Allah’s Book. With the Shaitaan far away, one can then benefit by his recitation - by reflecting upon its verses and understanding its meanings, for there is certainly a significant difference between reciting the Qur’an while one’s heart is awake and present, and between reciting it while one’s heart is asleep and heedless.

As for the Basmalah (to say, ‘In the name of Allah, the Most Beneficent, the Most Merciful’), it is Sunnah to say it upon reciting the Qur’an. Anas # said, “One day, while the Prophet #% was among us, he took a nap; then he raised his head, smiling. W asked, ‘What made you laugh, O Messenger of Allah?’ He said,

“YA surah (Chapter of the Quran) was revealed to me earlier.’”’ He then recited:

“In the name of Allah, the Most Beneficent, the Most Merciful’’”’.

<@ #5 “Verily, We have granted you (O Muhammad #2) Al-Kauthar (a river in Paradise). Therefore turn in prayer to your Lord and sacrifice (to Him only). For he who makes you angry (O

Muhammad #%) — he will be cut off (from every good thing in this world and in the Hereafter)’ (Quran 108).’”" 1]