THE ETIQUETTE OF RECITATION

6 THE ETI QUETTE OF RECITATION This chapter is the [main] point of this book, and it is wide ranging. I allude to the essence of its objectives for my dislike of lengthiness and for fear of boring the reader. The first things that are obligatory for the reciter are sincerity, as previously stated, and observing proper etiquette with the Qu­ ran. One should bring to mind that he is addressing God Most High and therefore should read as if one sees God Most H igh; and [even] if he does not see God, verily God Most High sees him.' The Toothstick [Miswak] If one wants to recite the Quran, he should clean his mouth with a toothstick [miswak] or the like. The preference is for the tooth­ stick to be a twig from the arak tree. It is permissible to use all other twigs and to use anything that cleans, such as a coarse cloth or saltwort. As for accomplishing this with a coarse finger, the companions of al-Shafi'i (God grant him mercy) have three opinions. The most well know is that this does not accomplish the task; the second is that it does; the third is that this [is acceptable] if nothing else is available-but not when there is. One uses the toothstick laterally, beginning from the right side. He makes intention to perform the sunna. Some scholars have said that when using the toothstick one should say, "O God! bless me in it! 0 Most Merciful of the merciful!" 3 5

ETIQUETTE WITH THE QURAN Al-Mawardi, one of al-Shafi'I's later followers, said, " It is rec­ ommended to use toothstick on the outer and inner portions of the teeth. One gently passes the toothstick over the edges of his teeth, bicuspids, and molars, and the roof of his palate. They said that one should use an ordinary toothstick, not [one] extremely dry or wet." He said, "If it is extremely dry, then one should soft­ en it with water. There is no problem with using someone else's toothstick with his permission." When the mouth is filtby When one's mouth is filthy with blood or the like, it is offensive to recite the Quran before rinsing it. But is it unlawful? Al-Ruwyani, one of the later followers of al-Shafi'i, conveyed from his father that two opinions are conceivable> the soundest one being that it is unlawful. Ritual purity MINOR RITUAL IM PURITY: It is recommended to be in a state of ritual purity when reciting the Quran. It is permissible to recite in a state of minor ritual impurity, according to the consensus of the Muslims; the hadiths concerning it are many and well known. Imam al-I:Iaramayn [al-Juwayni] said that one should not say that one has committed something offensive [if he recites with minor ritual impurity]; rather, he has neglected what is best. If one does not find water, he should make tayammum [dry ablution]. The ruling concerning a woman with abnormal vaginal bleeding when she is otherwise considered pure, is similar to that of any­ one with minor ritual impurity. MAJOR RITUAL IMPURITY: It is unlawful for a person in a state of major ritual impurity or during menstruation to recite the Qu­ ran, whether it is a verse or even less.3 It is permissible for them to [silently] peruse the Quran in their hearts without uttering it, and to look in the actual written text of the Quran [musbaf] and go over it in the heart. The Muslims have consensus that it is permissible for a person in a state of major ritual impurity or during menstruation to say

THE ETIQUETTE OF RECITATION "Subbdn Allah," "Ld ildha illa'Allah," "al-bamdulilliih," "Allahu akbar," to offer prayers of salutation upon the Messenger of God

ETIQUETIE WITH THE QURAN an issue that is asked about and considered rare. It is said: What is a scenario in which a person in major ritual impurity is barred from praying but not barred from reciting the Quran or sitting in the mosque without necessity? [The foregoing] is such a scenario. Regarding this issue, there is no difference between making dry ablution while resident or traveling. Some of the followers of Imam al-Shafi'i have mentioned that if one makes dry ablution while resident, it is lawful to pray, but he may not recite [Quran] outside the Prayer nor sit in the mosque. But the sound position is that [reciting] is permissible, as we previously mentioned. If one were to make dry ablution, pray, recite, and then saw water, he must use it [for a purification bath], since it is unlawful for him to recite or perform anything unlawful for one with ma­ jor ritual impurity until making the purificatory bath. If one were to make dry ablution, then pray, recite, and then wanted to make dry ablution again because of major ritual im­ purity-to prepare for another obligatory Prayer or something else-it is not unlawful for him to recite Quran according to the sound preferred opinion. Some of the [ later] companions of al-Shafi'i hold the opinion that it is not permissible, but the well­ known is the former. In the Absence of Water and Earth When someone with major ritual impurity finds neither earth nor water [with which to attain purification], he may perform Prayer because of the constriction of the [Prayer's] time range. He does so whatever his circumstances may be. It is unlawful, however, for him to recite [Quran] outside of the bounds of Prayer; and during the Prayer itself it is unlawful for him to recite more than al-Fatiha. Yet is it unlawful for him to recite al-Fatiha? There are two opinions concerning this. The sound and preferred opinion is that it is not unlawful. In fact, it is obligatory [to recite al-Fatiha] since Prayer is invalid Րwithout it. Just as it is permissible to perform Prayer in spite of major ritual impurity-because it became criti­ cal at that moment-it is likewise permissible to recite [al-Fatiha).

THE ETIQUETTE OF RECITATION The second opinion is that it is not permissible; rather one says the litanies that an incapacitated person who has not memorize anything from the Quran would say; the former is incapable, ac­ cording to Sacred Law, [to perform Prayer] and has become anal­ ogous to someone disabled. The correct opinion is the first. These details that we have just mentioned are needed, and thus I alluded to them with the most concise expressions. They have evidence and numerous supplements, which are well known in the books of fiqh. And God knows best. The Place of Recitation A CLEAN PLACE: It is recommended that recitation [of the Qu­ ran ] be in a carefully chosen and clean place. Because of this, a group of scholars recommended reciting in the mosque, since it combines cleanliness and nobility; and it achieves another bene­ fit: spiritual retreat [i'tikaf]. Anyone who sits in a mosque should intend spiritual retreat whether he sits for a short or long dura­ tion. Upon entering the mosque, he should intend such a spiritual retreat. This etiquette should be given attention and disseminated widely so that the young and the general public know of it, for it is one of the things that is now ignored. BATH HOUSES: The righteous forebears disagreed over whether or not it is offensive to recite in a bathhouse. Our Shafi'i compan­ ions said that it is not offensive. Imam Abu Bakr ibn al-Mundhir, whose illustriousness is agreed upon, relates this in al-Ishraf from Ibrahim al-Nakha'i and Malik. It is also the opinion of 'Ata. However, one group of scholars declared it offensive, including 'Ali ibn Abi Talib (God be pleased with him). (Ibo Abi Dawud re­ lated this position from him. Ibo Mundhir related it from many of the Successors, including Abu Wa'il Shaqiq ibn Salama, al-Sha'bi, al-I:Iasan al-Ba$ri, Makhul, and Qubisata ibn Dhu'ayb. He also related from Ibrahim al-Nakha'i. Our Shafi'i companions related it from Abu I:Ianifa.5 God be well pleased with them all.) Al-Sha'bi said that it is offensive to read the Quran in three lo­ cations: bathhouses, lavatories, and mill-houses while the stone is 3 9

ETIQUETIE WITH THE QURAN turning. Abu Maysara said, "Do not make remembrance of God except in a wholesome place." And God knows best. ON THE ROAD: As for reciting on the road, the preferred opin­ ion is that it is permissible and not offensive if the reciter is not distracted. But it is offensive if the reciter is distracted. This is analogous to the Prophet

THE ETIQUETIE OF RECITATION ing the Quran while I was menstruating."7 (Bukhari and Muslim related it, and in one narration [it reads] " ... reciting the Quran while his head was in my lap.") Abu Musa al-Ash'ari (God be pleased with him) said, " I read the Quran in my Prayer and in my bed." 'A'isha (God be pleased with her) said, "I read my bizb while laying on my side in bed." Seeking Protection When one intends to begin recitation, he first seeks protection saying: "A 'udhu billahi min al-shaytan al-rajim" ["I seek protec­ tion by God from the accursed Devil"], as the majority of the scholars said. Some of the righteous forebears have said that one should seeks protection after reciting, because God Most High says, When you recite the Quran, seek refuge from the accursed Devil (Quran, 16:98). The interpretation of this verse-according to the majority of scholars-is that if you have determined to recite, seek refuge. ITS DESCRIPTION: The description of seeking protection is as we mentioned. A group of the Righteous Forebears, however, would say: "I seek protection in God, the All-Hearing, the All-Knowing, from the accursed Devil." There is nothing wrong with this, but the preferred one is the first. ITS RULING: Seeking protection is recommended but not obliga­ tory. It is recommended for every reciter, whether in Prayer or not. It is recommended in Prayer in each rak'a, according to the sound opinion of our Shafi'i companions. According to the second opin­ ion, it is only recommended in the first rak 'a, and if one neglected it in the first, then he says it in the second. It is recommended to seek refuge after the inagural "Allahu akbar" is said in the Funer­ al Prayer, according to the soundest opinion. Saying "Bismillahi al-Rabman al-Rabim" One should take care to recite "Bismillahi al-Rabman al-Rabim" [ "In the name of God, Most Merciful and Compassionate"] in the beginning of each chapter [of the Quran] except for Surat al-Bara' (9) [or al-Tawba].8 Most scholars consider [the basmala] 4 1

ETIQUETIE WITH THE QURAN a verse [of the Quran] since it is written in the text of the Quran [mu$baf], and has been written in the beginning of all chapters except al-Bara': so if one recites it he affirms a complete recita­ tion [of the whole Quran] or a whole chapter, and if one omits it, then-according to the majority of scholars-he is neglecting part of the Quran. If the recitation is part of a service that involves wages-such as reciting a seventh of the Quran [subu1 or a thir­ tieth [juz'] that comprises endowments and sustenance-more care must be taken to read [the basmala] so as to be CErtain that the reciter deserves [the wage] he is taking, for if he left it out he would not deserve anything from the endowment, according to those who say that the phrase "Bismillahi al-Rabman al-Rabim" is a verse at the beginning of the chapter. This fine point merits additional attention and prominence. Humility and Pondering At the beginning and during recitation, one's state should be that of humility and reflection. There is boundless evidence for this­ very well known and too obvious to be mentioned here. [This state] is the sought-after objective, through which breasts are opened and hearts illuminated. God Mighty and Majestic said, Will they not reflect upon the Quran? (Quran, 4:82); [This is] a Book that We have sent down to you, full of blessing, that they may reflect upon its signs (Qu­ ran, 3 8:29). The hadith concerning this topic are numerous, and the sayings of the Righteous Forebears are well known. Once a number of Righteous Forebears spent the night reciting a single verse, pondering and repeating it until the morning. A number of them were overwhelmed when reciting [it], and some actually died. We related that Bahz ibn I:Iakim said that the noble Successor Zurar ibn Awfa (God be well pleased with them), led them in the morning Prayer; he recited [surah 74] until he reached the passage, For when the trumpet sounds, surely that day will be a day of dis­ tress (Quran, 74:8-9), at which point he fell to the ground dead. Bahz said, "I was among those who carried him."9 THE ETIQUETTE OF RECITATION Ahmad ibn Abi al-I:Iawari (God be pleased with him), the splen­ dor of Syria, was just as Abu al-Qasim al-Junayd (God grant him mercy) had said: when the Quran was recited to him he would cry out and faint. Ibn Abi Dawud said that al-Qisim ibn 'Uthman al-Ju't (God grant him mercy) would scold Ibn Abi al-I:Iawari for this. Al-Ju'i, one of Damascus' outstanding hadith specialists, whose superiority is put before Ibn Abt al-I:Iawari, said, "Abu al-Jawza', Qays ibn I:Iabtar, and others likewise scolded him." I say that it is correct not to scold them, except for someone who admits behaving his way artificially. And God knows best. Ibrahim al-Khawwaä (God be pleased with him), the noble mas­ ter of spiritual gifts and experiences, said: "There are five medi­ cines for the heart: reciting the Quran with pondering, emptying the stomach, standing at night [in Prayer], supplicating during the last part of the night, and sitting with the righteous." Repeating a Verse We have mentioned previously the importance of pondering [the Quran]-making clear its [elevated] station-and the sensitivity of the Righteous Forebears. We related that Abu Dharr (God Most High be well pleased with him) said that the Prophet (God bless him and grant him peace) stood repeating a verse until dawn. The verse was If You punish them, they are Your servants . . . (Quran, 5:u8).'o Tamtm al-Dari (God Most High be well pleased with him) said that he repeated the following verse until daybreak: Or do those who commit evil deeds suppose that We shall make them as those who believe and do good works?" (Quran, 4 5 : 2 I ). 'Abbad ibn l:famza said, "I visited Asma' [bint Abt Bakr] (God be pleased with them borth) while she was reciting: But God has been gracious to us, and delivered us from the torment of the breath of Fire (Quran, p:27). I stood there with her and she be­ gan repeating it and supplicating. This grew long for me, so I went to the market and took care of my needs. I then returned and she was still repeating and supplicating." We related this [same] story from 'A'isha (God Most High be well pleased with her). ETIQUETIE WITH THE QURAN Ibn Mas'ud (God be pleased with him) repeated, My Lord, in­ crease me in knowledge (Quran, 20: 1 1 4). Sa'id ibn Jubayr re­ peated [the verses], And guard yourselves against a day in which you will be brought back to God (Quran, 2:28 1 ), They will soon know when shackles and chains shall be round their necks Quran, 40:70-1), and What has deceived you as regards your generous Lord (Quran, 82:6). Whenever I)ahhak recited, They shall be covered with layers of 'fire from above and from beneath more layers (Quran, 39: 1 6), he would repeat it until the end of night. Weeping During Recitation What incites someone to weep while reciting the Quran was ex­ plained in the two previous sections. It is an attribute of those with profound knowledge of God ['arifin], and a distinguishing feature of God's righteous devotees. God Most High said, They fall down upon their faces weeping, and it increases them in hu­ mility (Quran, 17:109). Many hadiths and accounts from the Righteous Forebears have been related concerning this. Among them is from the Prophet (God bless him give and him peace): "Read the Quran and weep. If you do not weep, cause yourself weep." 1 2 'Umar ibn al-Khattab (God be pleased with him) prayed the Morning Prayer in congregation and read Surat Yusuf ( 1 2). He wept until his tears flowed over his collarbone. In another version [of the report], it was in the Nightfall Prayer, affirming that this happened repeatedly, and in one version he wept until the people in the rows behind him heard his weeping. Abu Raja' said, "I saw Ibn 'Abbas and below his eyes were tracks wet from tears." Abu äalih said, "A group of people from Yemen came to Abu Bakr al-Siddiq (God be pleased with him) and began reciting the Quran and they wept. Abu Bakr al-Siddiq (God be pleased with him) said, 'This is how we were."' Hisham said, "I sometimes heard Muhammad ibn Sirin's crying at night while he was praying." The accounts concerning this are innumerable. What we have just alluded to suffices. And God knows best. THE ETIQUETTE OF RECITATION Al-Imam Abu Bamid al-Ghazali said, "Weeping is recommend­ ed while reciting [the Quran] or witnessing [its recitation] ." He said, "The way to achieve this is by bringing sadness to mind by pondering the threats and warnings, the covenants and agreements that it contains, and then contemplating one's shortcomings with regard to them. If this does not bring to mind sadness and weep­ ing, as it does with the elite worshippers, then one should weep from the lack of it, since it is among the greatest of calamities." ' 3 Distinctly Reciting One should recite distinctly. The scholars (God be well pleased with them) are in agreement that distinct recitation is recom­ mended. God Most High said, And recite the Quran distinctly (Quran, 73 :4). It is established that Umm Salama (God be pleased with her) described the recitation of the Messenger of God

THE ETIQUETTE OF RECITATION Allah "; whenever he passed by a verse where something is asked for, he would ask for it; and whenever he passed by a verse where protection is sought with God from the Devil, he would seek it."'7 Muslim related it in his Sabib. At the time, Suiat al-Nisa' came before Surat Al 'Imran. Our Shafi'i companions (God Most High grant them mercy) said that asking, seeking protection, and saying CCSubban Allah" are recommended for everyone listening [to the Quran's recita­ tion], whether or not they are praying. They said that this is rec­ ommended for the one leading a congregation [in Prayer], follow­ ing an imam, or praying individually, since they are supplications and are all equal in it, like saying "a min" after the recitation of Surat al-Fatiha. Differences of Opinion What we mentioned regarding the recommended nature of asking and seeking protection [during the recitation] is part of the madh­ hab of Imam al-Shafi'i (God be pleased with him) and the majori­ ty of the scholars (God grant them mercy). However, Abu I:Ianifa (God be pleased with him) said that this is not recommended, rather it is disliked in Prayer.' 8 The correct position is the opinion of the majority based on all that we have mentioned. Things from which to protect the Quran Among the things that should be emphasized is protecting the Quran from matters that some heedless reciters may neglect when gathered together. [The emphasized etiquette] includes avoiding laughing, clamor, and conversing during a recitation-with the exception of absolutely necessary words. This complies with the example in the statement of God Most High: And when the Qu­ ran is recited, listen to it and pay heed, that you may obtain mercy (Quran, r204). The reciter should follow what Ibn Abi Dawud related about Ibn 'Umar (God be well pleased with him and his father both), "Whenever he recited the Quran [outside of Prayer], he would not speak until he had finished what he wanted to recite." Bukhari ETIQUEITE WITH THE QURAN related this in his Sabib, and said, "He did not talk until finishing [ his recitation]." He mentioned it in the "Book of Tafslr" where God Most H igh says: Your wives are a tillage for you'9 (Quran, 2:223 ). Fidgeting, Distractions, and the Unlawful Other things [to avoid] include fidgeting with the hands or the like. Since one is addressing his Lord, Sublime and Most Great, he should not fidget when in His presence. And these matters include looking at what distracts and scatters the mind. More abhorrent than all of these is looking at what is impermissible to look at in general, though it is permissible-out of need-to look about when selling and buying; taking and giving; regarding medical attention; teaching and the like; and other areas of need. In these circumstances, the one looking limits himself to only what is nec­ essary and does not look on unnecessarily. In all situations, it is unlawful to look with lust, whether a man or woman, and whether the woman is unmarriageable kin or not-except looking at one's spouse. Some of our Shafi'! compan­ ions said that it is unlawful to look with lust at his unmarriage­ able kin, such as his daughter or mother. And God knows best.20 Enjoining Right and Forbidding Wrong Someone attending an assembly for recitation and who sees one of these CEnsured things we mentioned or the like, he must forbid it to whatever extent possible: with the hand for someone who is able, with the tongue for someone unable with the hand but able with words, and if not [with the hand or tongue] then he CEnsures it with his heart. And God Most High knows best. Reciting in a Foreign Language It is not permissible to recite the Quran in a [non-Arabic] lan­ guage, whether or not the reciter is proficient with Arabic, and whether or not it takes place during Prayer. If one recites the Qu-

THE ETIQUETTE OF RECITATION ran in a foreign language during Prayer, his Prayer is invalid. This is our school and the school of Malik, Ahmad, Dawud, and Abu Bakr ibn Mundhir. Abu l:fanifa said that it is permissible and it is valid to pray using [a foreign language]. 21 Abil Yusuf said that this is permissible for someone who is not versed in Arabic, but impermissible for someone who is. Permissible Recitations It is permissible to recite [the Quran] using the seven agreed upon recitations.22 It is not permissible using anything else, or using the shadh [anomalous] accounts transmitted from the seven reciters. This will come in Chapter VII (if God Most High wills), in which [we] elucidate on how the jurists agree that one who recites in [an unlawful manner] should seek repentance. Our Shafi'I companions and others said that if one were to re­ cite with the shadh in his Prayer, his Prayer would be invalid if he knew [the ruling forbidding it]. If he was ignorant of it, then the Prayer is valid, but he is not rewarded for this recitation. Imam Abu 'Amr ibn 'Abd al-Barr, the hadith master, reports that there is consensus among the Muslims that it is impermissi­ ble to recite with a shadh recitation, and that one does not pray behind someone reciting as such. The scholars said that whoever recites with a shadh recitation while ignorant of [the recitation itself] or of it being impermissible and is then is duly informed, but still he repeats it, he should be reproached until he refrains. [This holds true] if he knew [from the start] that it was not per­ missible. It is obligatory that anyone able to CEnsure and prevent him [from this] should indeed do so. Switching Recitations If one begins to recite using one accepted recitation, he should not interrupt it as long as the words [ he recites] remain connected. He may, however, recite with another of the seven recitations when the words are no longer connected [at a natural pause]. But it is better for him to continue with the first recitation throughout the sitting. ETIQUETTE WITH THE QURAN Reciting in Order The scholars said that it is better to recite following the order of the musbaf [tbe text of the Quran]. [ For example], one recites al­ Fatiba ( 1 ), then al-Baqara (2), then Al 'Imran (3), then what fol­ lows, according to the order-whether or not one recites during Prayer. Some of our Shafi'! companions even said that if he recited al-Nas ( 1 14) in the first rak'a be should read al-Baqara (2) in the second after al-Fatiha ( 1 ). Some of our Shafi'i companions have said it is recommended that when one recites a chapter he should read what follows it immediately. Support for this is in the fact that the musbafs or­ der was arranged this way purely out of divine wisdom. So one should preserve [the order], with the exceptions mentioned in the the Shari'a, such as the Morning Prayer on Friday, in which one recites Surat al-Sajda (3 2) in the first rak'a and in the second Surat al-Insan23 (76);24 the Eid Prayer, in which Siirat Qaf (50) is recited in the first rak 'a and in the second Surat al-Qamr (54);2s the two sunna rak'iit of the Morning Prayer, in which Surat al-Kafirun ( 109) is recited in the first rak'a and in the second Surat al-Ikh­ las ( 1 1 2); the rak'iit of Witr Prayer, in which Surat al-A'la (87) is recited in the first rak'a, Surat al-Kafirun ( 1 09) in the second, and, in the third, Surat al-Ikhlas ( 1 1 2), Surat al-Falaq ( 1 1 3),26 and Surat al-Nas ( 1 14).27 It is permissible to forgo the order by reading a chapter that does not immediately follow or by reading a chapter and then any before it. Many accounts have been related concerning this. 'Umar ibn al-Khattab (God be pleased with him) recited Surat al-Kahf ( 1 8) in the first rak'a of Morning Prayer and Surat Yusuf ( 1 2) in the second. Reciting a Chapter of the Quran Itself in Reverse Order Some scholars disliked violating the order of the musbaf alto­ gether. Ibo Ahl Dawud related from al-I:Iasan [al-Basri] that he disliked violating the order of the musbaf.28 [He related] with his rigorously authenticated chain that 'Abdallah ibn Mas'ud (God be pleased with him) was informed of an individual who recites

THE ETIQUETIE OF RECITATION [passages of] the Quran in an inverse order: "This will invert his heart," he said. '9 As for reciting a chapter from its end to its beginning, this is categorically forbidden, since it removes aspects<· of [the Quran's] inimitability [i'jaz] and negates the wisdom invested in the spe­ cific ordering of the verses. Ibn Abi Dawud related from Imam Ibrahim al-Nakha'i (the honorable Successor [Tabi'i]) and from Imam Malik ibn Anas that they both disliked this, and that Malik reprimanded the practice and said it was appalling. Teaching children from the end of the musbaf[moving] toward its beginning is good and is not relevant to this discussion since it is a discontinuous recitation throughout several days. In addition, it makes it easier for children to memorize. And God knows best. Reciting from the Musbaf or from Memory Reciting the Quran from the musbaf [the text of the Quran] is better than reciting from memory since looking in the musbaf is a kind of worship one seeks, for it combines recitation and looking. This is what some of our Shafi'i companions, al-Qadi I::Iusayn, Abu I::Iamid al-Ghazali, and groups of Righteous Forebears have said. Al-Imam al-Ghazal! in al-Ibya' cites that many of the Compan­ ions (God be well pleased with them) recited from the musbaf and found it reprehensible that a single day would pass without look­ ing in the musbaf.3° Ibn Abi Dawud related accounts from many of the Righteous Forebears that they recited from the musbaf, and I myself do not see any disagreement therein. It may be said that this differs according to different people: re­ citing from the musbaf is the choice of one who finds having ven­ eration [of God] and pondering [the Quran] equally attainable whether reading from the musbaf or from memory; yet reciting from memory is preferable for someone whose veneration is not complete when reading from the musbaf, and thus his venera­ tion and pondering are greater [when reading from he heart] than when reciting from the musbaf. This is a good opinion. It is clear

ETIQUETIE WITH THE QURAN that the words and actions of the Righteous Forebears conform to these details. Devotion to the Quran in a Group Know that a group reciting together is a recommended act, ac­ cording to clear evidence and according to the actions of the pure Righteous Forebears and their successors. It is rigorously authen­ ticated by way of Abu Hurayra and Abu Sa'id al-Khudri (God be well pleased with them both) that the Prophet

THE ETIQUETTE OF RECITATION him) would study the Quran with a group, all of them reciting together. The superiority of studying gathered together is related from many among the illustrious scholars of the early generations and the grand legists of old. I:Iassan ibn 'Atiyya and al-Awza'i both said, "The first one to initiate studies in the Damascus mosque is Hisham ibn Isma'il on his arrival to 'Abd al-Malik." By contrast, Ibn Abi Dawiid related from al-I)ahhak ibn 'Abd al-Rahman ibn 'Arzab that he CEnsured these studies and said, "I did not see nor did I hear [any of this] and I have met the Com­ panions of the Messenger of God

ETIQUETTE WITH THE QURAN pugnant defect, and does not annoy a group by confusing them in their Prayer and confounding them therein. Reciting Quietly The preference to conceal recitation has been conveyed from a group of the Successors out of their fear of what we have men­ tioned. Al-A'mash said, "I visited Ibrahim [al-Nakha'i] while he was reading from the musbaf A man asked him for permission [to enter]. He closed the musbaf and said, 'I do this so he does not see that I read the Quran every hour [of the day]."' Abu al-'Ali­ ya said, "I was sitting with the Companions of the Messenger of God (God bless him and give him peace, and be well pleased with them). One of them said, 'During the night I read such-and-such.' They said, 'That is your portion [of reward] from it."' The hadith of 'Uqba ibn 'Amir (God be pleased with him) provides them evi­ dence: "One who publicly [recites] the Quran is like the one who gives voluntary charity in public. And one who conceals the Qu­ ran is like the one who gives voluntary charity in private."43 Abu Dawiid, Tirmidhi, and Nasa'i related it. Tirmidhi said it is an au­ thentic [basan] hadith." Tirmidhi also said that the meaning of the hadith is that one who makes the Quran inaudible is superior to one who makes it audible, since the giving of voluntary charity in a concealed manner is superior to voluntary charity that is made public, according to the people of knowledge, since the former is safe from conceit, for conceit is not feared for someone who con­ ceals works, though it is feared in someone who announces them. Summary I say that all of this conforms with what was previously men­ tioned in the foregoing sections: if one fears something offensive in [reciting the Quran] audibly, he should not make it audible; if one does not fear this, then it is recommended for him to make it audible. And if the recitation is from a group gathered together, it is emphatically recommended to raise the voice because of what

THE ETIQUETTE OF RECITATION we previously mentioned and because of the benefit it offers to others when doing so. And God knows best. BeautifYing the Voice with Quran The scholars of the earlier generations, including the Companions (God be well pleased with them), the Successors, and the scholars of various regions after them-the imams of the Muslims-are in agreement that it is recommended to beautify the voice when reciting the Quran. The statements and actions are well known to the furthest extent, so there is no need or use in citing individual instances. The evidence for this is the hadiths of the Messenger of God

THE ETIQUETTE OF RECITATION In al-MuzanI's Mukhtasar, al-Shafi'i says, "[A reciter] beauti­ fies his voice in whatever manner it may be." He said, "I like what is recited slowly and with sadness." The lexicographers say that recitation is "slow" when it is said to be drawn out without be­ ing [unnecessarily] elongated. And it is said that "one recites with sadness" if he softens his voice. Ibn Abi Dawud has narrated with his chain of narration that Abu Hurayra (God be pleased with him) read Surat al-Takwir (8r) making it sad, resembling a dirge. [ It is related] in the Su­ nan of Abu Dawud that Abu Mulayka was asked, "What is your opinion if one's voice is not beautiful?" He replied, "He should beautify it as much as he is able."46 Seeking a Wholesome, Beautiful Recitation Know that many among the Righteous Forebears would request those who recite with beautiful voices to recite while they listen on. There is agreement that this is recommended. It is the habit of the elite devoted worshippers and the righteous worshippers of God, and it is an established sunna of the Prophet

ETIQUETIE WITH THE QURAN say, "Bala wa anti 'ala dhalika min al-shahidin" ["Most CErtainly! And I am among those who bear witness to this! "]. (Abu Dawud and Tirmidhi related it with a weak chain of narration from an [unnamed] bedouin, from Abu Hurayra (God be pleased with h im).65 Tirmidhi said, "This hadith was related with this chain from a bedouin by way of Abu Hurayra," and he said, "And he was not named.") Ibn Abi Dawud and others related this hadith with something added beyond the narration of Abu Dawud and Tirmidhi: "Who­ ever recites the end of Surat al-Qiyama (75), Is He then not able to raise the dead to life? (Quran, 75:40),66 should say, "Bala wa anti ashhad' ["Most CErtainly! And I am a witness!"]. Whoever recites, In what words after this will they believe? (Quran, 7:1 85 ),67 should say, ''Amantu bi-llah" ["I believe in God ! " ] . It i s related that whenever Ibn 'Abbas, al-Zubayr, and Abu Musa al-Ash'ari [God be well pleased with them] recited Surat al-A'la (87) they would say, "Subbana rabbi al-A 'la" ["Transcen­ dant is my Lord, Most Exalted, above all imperfections!"], and that 'Umar ibn al-Khattab (God be pleased with him) would re­ peat it three times. It is related that 'Abdallah ibn Mas'ud (God be pleased with him) Prayed and recited the end of Surat Bani Isra'il68 ( 17) and then said, "al-bamdu lillah alladhi lam yatakhidh walada" ["Praise be to God who has not begotten a son!"] . Some of our Shafi'i companions stated that it is recommended to say during the Prayer what we have just mentioned in the had­ ith of Abu Hurayra (God be pleased with him) regarding the three suras. It is likewise recommended to say the other things that we mentioned and their like. And God knows best. Reciting the Quran Intending It to Be Speech Ibn Abi Dawud cited disagreement concerning this matter. It is related from Ibrahim al-Nakha'i (God grant him mercy) that he disliked explaining the Quran with some worldly incident.

THE ETIQUETTE OF RECITATION 'Umar ibn al-Khattab (God be pleased with him), in Mecca, read during the Sunset Prayer, By the fig and the olive and the Mount of Sinai (Quran, 95:1-2)," and raised his voice [at the next verse], And by this secure city (Quran, 95:3). A I:Iukaym ibn Sa'd said that a member of the Muhakkima sect69 came to 'Ali [ibn Abi Talib] (God be pleased with him) while he was in the Morning Prayer and recited [to 'Ali], If you were to as­ cribe partners to God, all your works will be vain (Quran, 39:6 5 ), and 'Ali (God be pleased with him) responded while still in Prayer, So have patience! God's promise is true, and let not those who have no Certainty make you impatient (Quran, 30:60). Our Shafi'i companions said that if a person seeks permission [to enter] from someone who is in Prayer who then recites, Enter it with safety and security (Quran, 1 5:46)-whether he intended thereby only recitation or intending both recitation and notifica­ tion [to person seeking permission]-it does not nullify his Prayer. But if he intended notification alone and the intention [for recita­ tion] did not occur to him, his Prayer is nullified. A Reciter Giving Greetings If one recites while walking and then comes across people, it is recommended to interrupt the recitation, greet the people, and then resume his recitation. And if [upon resuming] he repeats the [supplication] seeking protection from God, it is excellent. And it is the same if he were sitting [as he recites] and someone passes by him. Greeting a Reciter Imam Abu I:Iasan al-Wahid! said, "It is best to omit greeting someone who is reciting because he is occupied with recitation. But if someone gives him greetings, it is sufficient for [the reciter] to reply with a gesture. And he wishes to reply with an utterance, then he may reply as such, but then repeats the [supplication] seeking protection from God, and resumes his recitation." What [Imam Abu al-I:Iasan] said is weak, however. The stronger opin-

ETIQUETIE WITH THE QURAN ion is that it is obligatory to reply [to someone's greetings] with an utterance. Our Shafi'i companions said that if someone offers greetings upon entering the Friday sermon-though we hold the opinion that being silent is a sunna -then it is obligatory to return his greetings according to the soundest of two opinions. So in the midst of recitation, in which there is agreement that it is not un­ lawful to speak therein, it is even more pressing [to return the greeting], even though returning a greeting is obligatory in gener­ al. And God knows best. Sneezing During One's Recitation If one sneezes while reciting, it is recommended for him to say, "al-bamdu lillah" ["Praise to God"]; it is the same if [one sneezes] during the Prayer. If a person reciting outside of Prayer [hears] someone else sneeze and say, "al-bamdu lillah " ["Praise to God"], it is recommended for the reciter to respond and say, "Yarbamuka Allah " ["God grant you mercy"]. The Call to Prayer If a reciter hears someone make the Call to Prayer [Adhan], he should interrupt his recitation and reply to the call [as established in the sunna] by repeating the utterance of the Call to Prayer and the Call for the Commencement of Prayer [Iqama] . He then may return to his recitation. Our Shafi'I companions agree upon this. Replying to a Question If something is requested from a person reciting the Quran and it is possible for him to respond to the petitioner by way of a known gesture, and [the reciter] knows that it will not break the heart [of the petitioner] and it will not harm the friendship between them and the like, then it is better to answer by way of gesture and not interrupt the recitation. But it is permissible for [the reciter] to interrupt [his recitation]. And God knows best. THE ETIQUETTE OF RECITATION Reciting and Standing for Someone If someone of superior knowledge, righteousness, nobility, old age (without infirmity), or prestige, from position, parentage, or some other reason, passes by someone reciting, there is no harm in the reciter standing [to greet him] out of respect and deference-but not out of ostentation or glorifying. In fact, standing is recom­ mended. Indeed, standing out of deference has been affirmed by the action of the Prophet

ETIQUETTE WITH THE QURAN ed hadith, "A Prayer in which Umm al-Qur'dn [that is, Surat al­ Fatiha] has not been recited is not sufficient."12 An Additional Verse There is agreement among the scholars that it is recommended to recite [verses of the Quran] after reciting Surat al-Fatiha and in the first two rak'as of the other Prayers. They differ over whether or not it is recommended [to recite additional verses] in the third and fourth rak'as. al-Shafi'i has two opinions on this: the newer position is that it is recommended, while the older one is that it is not.73 Our Shafi'i companions state that if we hold that it is recommended, then there is no difference [of opinion] that it is indeed recommended that [the recitation in the third and fourth] should be shorter than the recitation in the first two [rak'as], and, they said, that the recitation in the third and fourth [rak'as] should be equivalent. Should the [recitation] in the first rak'a be made longer than the second? There are two opinions concerning this. The sounder opinion, according to the accomplished authorities [mubaqqiqin], is that [the recitation in the first rak'a] be made long. This is the preferred opinion because of the rigorously authenticated hadith stating that the Messenger of God

ETIQUETTE WITH THE QURAN Someone Unable to Recite al-Fatiba Someone incapable of reciting Surat al-Fatiha in all of these con­ texts may recite something else in its place. He may recite some­ thing else from the Quran of the same length. If he is incapable of that, then he may repeat invocations of the same length, like, "Subbiin Allah " or "Lii illiih illa'Alliih." If he is incapable of any­ thing at all, he stands for the length of [time it takes to recite] al-Fatiha and then bows. And God knows best. Several Suras in One Rak'a There is no harm in joining chapters in a single rak 'a. It has been established in the authentic books of Bukhari and Muslim that 'Abdallah ibn Mas'ud (God be pleased with him) said, "I know the chapters that the Messenger of God

THE ETIQUETTE OF RECITATION Supererogatory Prayers Recitation is not audible in the supererogatory daytime Prayers, with the exception of what we have just mentioned concerning the two Eid Prayers and the Prayer for rain. Our Shafi'i: compan­ ions disagreed concerning Night Prayer Vigil. The dominant posi­ tion is that it is not audible; the second opinion is that it is indeed audible; a third position holds that one alternates his recitation between audibility and silence, and this is what al-Baghawi chose. Making up Prayers If one missed a Prayer normally performed at night and made it up during the day-or if one misses a Prayer normally performed during the day and made it up at night-what aspect is taken into account in order to determine whether it should be audible or silent: the time in which it was missed or the time in which it was made up? Our Shafi'i: companions have two opinions; the preponderant one is that the time in which [the missed Prayer] is made up is taken into account. If one were to recite audibly when he should have been silent, or silent when he should have been audible, his Prayer is valid though he has committed something offensive, but he does not need to make the "prostrations of forgetfulness." Guidelines for Recitation in Silence and Aloud Know that what is meant by "silence" in recitation with regard to saying "Allah akbar" and other statements [of the Prayer] is that one recite them such that he hears them himself. It is indis­ pensable to utter them such that he hears them, that is, if he is of sound hearing and there is no interference. But if one does not hear himself, his recitation [of them] is not valid and neither are other invocations.78 There is no disagreement on this. The Imam pausing for Silence Our Shafi'i companions said that it is recommended for the imam leading an audible Prayer to remain silent during four periods while standing: First, silence after the opening "Allahu akbar," in 7I

ETIQUETIE WITH THE QURAN order to make an opening supplication and so the followers may also say the opening ccAllahu akbar" ; second, a very brief pause right after reciting Surat al-Fatiha and [a brief pause] between the completion of al-Fatiba and saying «Amin" so that «Amin" is not misconstrued to be actually part of al-Fatiha; third, a long pause after «Amin" so the followers themselves can [silently] read al-Fatiha; and fourth, after finishing [the recitation ofJ a surah of the Quran, in order to provide a separation between the recitation and saying ccAllahu akbar" before descending to bow. Saying «Amin" It is recommended for every reciter, whether or not it is during Prayer, to say «Amin" when finishing al-Fatiha. The rigorously authenticated hadiths concerning it are well known and numer­ ous. We mentioned in the previous section that it is recommended to separate the end of al-Fatiha and "Amin" with a brief pause of silence. «Amin " means, "O God, answer!" Other opinions are that it means, "And like this, let it be!"; "Make it so!"; "Of this, only You are capable!"; "Do not let down our hope!"; or "O God, entrust us with goodness! " Other opinions proffer: It i s God's seal on His worshipers and it repels disasters from them; it is a level in Paradise that one who says it deserves; it is one of the names of God Most High-but the accomplished authorities [mubaqqiqin] and the majority [of scholars] have rejected this-or it is a Hebrew word which has been Arabized. Abu Bakr al-Warraq said that it is power endowed in the supplication which causes mercy to descend. And there are more opinions yet. There are various pronunciations concerning "Amin." The opinions of the scholars are: the purest linguistically is «Amin" with elongation and lightening the mim. A second opinion is with the a/if being short [ "Amin"]. These two opinions are well known. A third opinion is that "Amin" is with imala [in which the a/if is pronounced like the ya] with elongation between the two.79 Al­ Wahidi conveys this from l:Iamza and al-Kisa'I. The fourth opin­ ion posits that the mim has a shadda with elongation [ "Ammin"]. THE ETIQUETTE OF RECITATION Al-Wabidi conveys this from al-I:Iasan and al-I:Iusayn ibn al-Faql. He said, "This is confirmed by what was related from Ja'far al­ Sadiq (God be pleased with him) that he said, 'Its meaning is, "To You do we direct ourselves, and You are more generous than to turn back someone seeking You.""' These are al-Wabidi's words. This fourth opinion is very strange indeed, and most of the lexi­ cographers consider it an error made by laymen. A group of our Shafi'! companions said, "Whoever says it in their Prayer [like this], his Prayer is invalid." Arabic linguists said that proper Arabic usage demands that there be a full stop there [after the nun in Amin] because it has the rank of a phoneme. If it is connected, the nun gets a fatba because of the consecutiveness of two silent letters, just like it is given a fatba in [the words] 'ayn and kayf ['ayna, kayfa], and it is not given a kasra since kasra is heavy after ya. This is a summary of what is associated with the pronunciation of "Amin." I have expanded on this, providing the proofs and additional opinions, in [my] book Tahdhib al-Asma' wa'l-Lughat. The Ruling Concerning "Amin " The scholars said that saying "Amin" in Prayer is recommended for the one leading the Prayer, his followers, and for individuals [praying alone]. The one leading the Prayer and the individual [praying alone] should audibly pronounce "Amin" in the audible Prayers. Scholars disagree, however, concerning the audibility of someone following an imam. The soundest [opinion] is that one should say "Amin" audible; the second is that he should not; and the third is that he should say it audible if [he prays with] a large congregation; otherwise he does not. Its Utterance Being Simultaneous to the imam's The follower saying "Amin" should say it simultaneously with the imam-not before nor after-because of the statement of the Prophet

ETIQUETIE WITH THE QURAN This is the opinion of Abu al-'Abbas ibn Surayj, and Abu Isbaq al-Marwazi, one of al-Shafi'i's [later] companions. There are two accounts from Malik. The first is like what al-Shafi'i said. But the most well known of the two is that there are eleven [occasions of prostration] omitting al-Najm (53), al-In­ shiqaq (84), and al-A'laq (96). This is the old opinion of al-Shafi'I. The sound opinion is what we have previously mentioned. The rigorously authenticated hadith indicate it. LOCATIONS OF THE VERSES OF PROSTRATION The specific locations [of the prostration verses] are: al-'Araf, at its end . . . but they praise Him and fall down in prostration be­ fore Him [7:206]; al-Ra'd, immediately after God's statement, Mighty and Majestic is He, . . . in the mornings and in the eve­ nings [ 1 3 : 1 5]; al-Nahl, . . . and they do all that they are command­ ed [ 1 6:50]; al-Isra', .. . and it increases them in humility [ 17:109]; Maryam, they would fall down in prostration and tears [19:58]; the first of al-I:Iajj's prostrations, God does what He wills [22: 18] and the second, . . . and do good, that you may succeed [ 22:77 ]; al-Furqan, And it increases them in aversion [25:60]; al-Naml, the Lord of the formidable Throne [27:26]; al-Sajda, and are not proud [32: 1 5]; Fussilat, . . . and are never wearied [ 4 1 :38]; al-Na­ jm, at its end, . . . and worship Him [53 :62]; al-Inshiqaq, do they not prostrate? [84:2 1 ]; and al-'Alaq, at its end, ... and draw near [to God] [96:1 9]. [See APPENDIX TWO listing the Quranic texts of these passages.] DISAGREEMENT ABOUT SURAT FUSSILAT There is no disagreement of any consideration as to their specific locations [in the suras], except for Fussilat (4 1 ), in which there is disagreement among the scholars. The opinion of al-Shafi'i and his companions is as we mentioned: it occurs immediately after God's statement, Most H igh is He, . . . and are never wearied (Qu­ ran, 4 1 :3 8). This is the opinion of Sa'id ibn al-Musayib, Muham­ mad ibn Sirin, Abu Wa'il Shaqiq ibn Salama, Sufyan al-Thawri, Abu I:Ianifa,87 Ahmad, and Ishaq ibn Rahuyah.

THE ETIQUETTE OF RECITATION Others hold that it occurs immediately after God's statement, Most High is He, . .. if you would worship Him (Quran, 4I :37).88 Ibn Mundhir related this from 'Umar ibn al-Kha5tab, al-hasan al­ Ba$ri, the companions of 'Abdallah ibn Mas'ud, Ibrahim al-Na­ kha'i, Abu Salih, Talba ibn Mu$arrif, Zubayr ibn al-I:Iarith, Ma­ lik ibn Anas, al-Layth ibn Sa'd. It is also an opinion of one or more of the companions of Imam al-Shafi'i. (Al-Baghawi related this in al-Tahdhib.) As for the statement of Abu al-I:Iasan 'Ali ibn Sa'd al-'Abdari, one of our Shafi'i companions, in his book al-Kifaya, addressing the disagreement between the legists [fuqaha'] about the pros­ tration of Surat al-Nam! occuring at the saying of God Most High, ... and knows what you conceal and what you reveal (Qu­ ran, 27:25),89 he said, "This is the opinion of most of the legists. Malik said that the prostration occurs at the statement of God Most High, ... Lord of the formidable Throne (Quran, 27:26)." This quote of his, according to our opinion and the opinion of the majority of the legists, is not known or accepted. It is a manifest error. The books of our Shafi'i companions are explicit [that the verse of prostration] occurs at the statement of God Most High, Lord of the formidable Throne (Quran, 27:26). And God knows best. SPECIFIC RULINGS CONCERNING THE VERSES OF PROSTRATION Prostration occasioned by the recitation of the Quran has the same general ruling as a supererogatory Prayer, in that its con­ ditions are that one must be cleansed of impurity, free of filth, face the qiblah, and his nakedness covered. So it is unlawful for anyone [to make the prostrations] while he has legally inexcus­ able filth on his body or clothes or has ritual impurity, unless he were to make dry ablution in a situation in which dry ablution is permissible. [ Prostration] is also unlawful when turned toward a direction other than the qiblah, except during a journey where su­ pererogatory Prayers are permissible when one is turned toward a direction other than the qiblah. A11 of this is agreed upon. ETIQUETIE WITH THE QURAN ABOUT SURAT SAD One who says that reciting (verse 24] of Surat Sad (38) requires prostration holds, moreover, that he should prostrate whether he reads it during Prayer or outside of it-treating it like all other verses of prostration. Al-Shafi'i and others who claim that it is not one [of the verses] requiring prostration say that when one recites it outside of Prayer, it is recommended to prostrate, since the Prophet

THE ETIQUETTE OF RECITATION Moreover, this is established for someone who merely heard [the recitation] though he was not particularly listening [to it]. How­ ever, al-Shafi'I said, "I do not emphasize this f<;>r [the one who merely overheard it] as I emphasize it for the attentive listener." And this is the correct opinion. Imam al-I:Iaramayn, one of our Shafi'i companions, said that someone who [merely] heard [the recitation] does not prostrate. However, the well-known opinion is the first. Whether or not the reciter was in or outside of Prayer, it is established, for the one who overheard [the recitation] and the at­ tentive listener to prostrate; this holds true whether or not the one reciting actually prostrated himself. This is the well-known and correct opinion according to the companions of al-Shafi'! (God be well pleased with them). It is what Abu I:Ianifa said as well.9° The author of al-Bayiin,9' one of al-Shafi'l's companions, said that a bystander listening to someone reciting [a verse of pros­ tration] during Prayer does not prostrate. A1-$aydalani, one of al-Shafi'l's [later] companions, said that it is not established that he prostrate unless the one reciting prostrates. The correct opin­ ion is the first. There is no difference [ in the rulings concerning the verses of prostration ] if the one reciting is a Muslim, mature, in a state of ritual purity, and male or if [the reciter] is a non-Muslim, pre­ pubescent, in a state of ritual impurity, or a woman. This is the sound opinion of our school, and it is the opinion of Abu I:Ianifa. Some of our Shafi'i companions said that one does not prostrate if the reciter is a non-Muslim, prepubescent, in a state of ritual impurity, or intoxicated. A group of the scholars among the Righ­ teous Forebears said that one does not prostrate at a woman's recitation. Ibn Mundhir conveyed it from Qatada, Malik, and Isbaq. The correct opinion is what we previously mentioned. PROSTRATING IN GENERAL One recites one or two verses and then prostrates. Ibn Mund­ hir conveyed from al-Sha'bi, al-I:Iasan al-Basri, Muhammad ibn Sirin, al-Nakha'i, Ahmad, and lsbaq that they disliked this. [He ETIQUETTE WITH THE QURAN conveyed] from Abu I:Ianifa, Muhammad ibn al-hasan, and Abu Thawr that there is no harm in this, and this conforms to what our madhab dictates. PROSTRATION IN DETAIL INDIVIDUALS: Someone praying individually should prostrate at his own recitation. If he omits the prostration for recitation and bows, and then wants to prostrate for the recitation, this is not permissible. And if he does so knowingly, his Prayer is invalid. If he descends to bow but does not reach the limit of what is customarily considered to be bowing [ruku1, it is permissible for him [to adjust and] prostrate for the recitation. If he descends for prostration and he realizes [ he omitted the prostration of recita­ tion] and returns to his standing position [to perform the prostra­ tion of recitation], this is permissible. It is not permissible for someone praying individually to pros­ trate because of someone else's recitation, whether or not the [other] recitation is in a Prayer. If he knew this and still prostrat­ ed, his Prayer becomes invalid. CONGREGATIONAL PRAYERS: If one is the imam, then his situ­ tion is like that of an individual. As for the follower of a Prayer: If the imam prostrates at his recitation, it is obligatory for the fol­ lower to prostrate with him, and the follower's Prayer is invalid if he fails to do so. If the imam does not prostrate, it is not permissible for the fol­ lower to prostrate, and if the follower were to prostrate anyway, his Prayer is invalid. However, [in this case] it is recommended for him to prostrate when he finishes his Prayer, though this is not something emphasized. If the imam prostrated and the follower did not know this until the imam raised his head from the prostration, his [ momentary] departure from the imam is excused and it is not permissible to prostrate. But if the follower discovers this while the imam is still in the prostration, it is obligatory for him to prostrate. Yet if he descends to prostrate and the imam then rises [ from his prostra­ tion] while the follower is in the process of bending down, the THE ETIQUETTE OF RECITATION follower should then [adjust and] rise with imam; it is not permis­ sible for him to prostrate. It is the same for a weak person who bends down [to make prostration] with the imam, but the imam then rises before the weak person reaches prostration-because of the pace of the imam and the slowness of the follower-the weak person must rise back with imam and does not prostrate. RECITATION OTHER THAN THE IMAM'S It is not permissible for someone following an imam to prostrate at his own recitation [in a silent Prayer] nor the recitation of any­ one except the imam. If he prostrates, his Prayer is invalidated. It is offensive for him to recite a [verse containing a] prostration, and it is offensive for him to listen to any recitation other than the imam's. TI-IE TIMING OF PROSTRATION The scholars said one's prostration should occur immediately af­ ter reading or hearing the verse containing the prostration. If he delays and the separation is not long, he still may prostrate. If [the span of time] is long, then he has missed the prostration altogeth­ er and does not need to make up according to the well known and sound opinion [just as one does not make up the Prayer of the eclipse]. Some of our Shafi'i companions said that there is a weak opinion that one should make it up [the prostration], as one would make up sunna Prayers that precede or follow the obliga­ tory Prayers, such as the sunnas of the Morning, Noon, and other Prayers. RITUAL IMPURITY If the reciter or the listener is in a state of ritual impurity when the verse of prostration is recited and he makes ritual purity soon thereafter, he should then prostrate. If he delays [ablution ] to the point that the separation in time becomes long, he does not pros­ trate, which is the correct and preferred opinion of which the majority of scholars are CErtain. Another opinion, however, holds that he still should prostrate-and it is the choice of al-Baghawi, 8 1

ETIQUETTE WITH THE QURAN one of our Shafi'i companions. This is analogous to one respond­ ing to the Call to Prayer [adhiin] after finishing his Prayer [that he was engaged in while the adhiin was called]. Custom [ 'urf] is considered for determining the length of time [for the separation being short of long], according to the preferred opinion. And God knows best. M ULTIPLE PROSTRATIONS If one reads some or all of the verses of prostration in a single sitting, he prostrates for each of them; there is no disagreement on this. If he repeats a single verse of prostration in several sittings, he prostrates for each occurrence; there is no disagreement on this. If he repeats a single verse of prostration in a one sitting, he examines the following: First, if he did not prostrate for the first occurrence, a single prostration suffices him for them all. Second, if he prostrated for the first occurrence, there are three opinions: [First,] he should prostrate for each occurrence, since the cause is renewed after fulfilling the ruling of the first-which is the sound­ est opinion. [Second,] the first prostration suffices him for them all. It is the opinion of Ibn Surayj, and it is the opinion of Abu I:Ianifa (God grant him mercy).92 The author of al-'Udda,93 one of our Shafi'i companions, said that religious verdict accords with this. This is the preference of Shaykh Naär al-Maqdisi, the ascetic and one of our Shafi'i companions. [Third,] if the separation [be­ tween occurrences] is long he prostrates [for each], otherwise the first prostration suffices [ for them all]. When he repeats a single verse of prostration during Prayer in one rak'a, it is analogous to [repeating it] in a single sitting and thus has the same three opin­ ions. If he repeats it during two rak'as, it is like two sittings, so he repeats the prostration without any disagreement. WILE RIDING If one recites a verse of prostration while riding an animal during a journey, he prostrates by way of gesture. This is our opinion, and the opinion of Malik, Abu I:Ianifa, Abu Yusuf, Muhammad, Ahmad, Zufar, Dawud, and others. Some of Abu I:Ianlfa's com82

THE ETIQUETTE OF RECITATION panions said that he does not prostrate.94 The opinion of the ma­ jority is correct. As for someone riding an animal but not travel­ ing, it is not permissible for him to prostrate by way of gesture. READING A VERSE OF PROSTRATION BEFORE AL-FATll;IA If one recites a verse of prostration during Prayer before reciting Surat al-Fatiha, [in the opening invocation,] he prostrates. This is different than had he recited while bowing or prostrating, since it is not permissible to recite [in those postures] because standing [in Prayer] is the place of recitation. If one recited a verse of pros­ tration, descended to prostrate, and doubted that had he read al­ Fatiha, he then prostrates for the recitation, returns to standing, and recites al-Fatiha, since prostration for recitation should not be delayed. READING A VERSE OF PROSTRATION IN PERSIAN OR AS AN EXPLICATION If one recites a verse of prostration in Persian,9s it is our opinion that he not prostrate. It is the same if he were to explicate a verse of prostration. Abu I::Ianifa, however, said that one does prostrate.96 LISTENERS PROSTRATING WITH A RECITER One listening [to the recitation] may prostrate with the reciter, but is not bound to the reciter and should not intend to be led by him, and so he may rise from the prostration before [the reciter does]. THE RULING CONCERNING AN IMAM RECITING A VERSE OF PROSTRATION In our madhab, it is not offensive for the imam to read a verse of prostration whether the Prayer is silent or audible. One prostrates whenever he recites [a verse of prostration]. Malik said that is categorically offensive. Abu I::Ianifa said that it is offensive in the silent, but not the audible.97

ETIQUETTE WITH THE QURAN PROSTRATION AT TIMES WHE PRAYER IS PROHIBITED In our madhab, the prostration for Quranic recitation is not of­ fensive during the times in which Prayer itself is prohibited [e.g., the exact moment of sunrise or sunset]. This is the opinion of al-Shu'bi, al-I:Iasan al-Basri, Salim ibn 'Abdallah, al-Qasim, 'Ata', 'Ikrima, Abu I:Ianifa, the people of juristic opinion, and Malik ac­ cording to one of two accounts. A group of scholars, though, dis­ liked it. They include 'Abdallah ibn 'Umar (God be pleased with him), Sa'id ibn al-Musayyib, Malik in the other account, Isbaq ibn Rahuyah, and Abu Thawr. BOWING INSTEAD OF PROSTRATING Bowing [ruku1 does not take the place of prostration for Quranic recitation, when it is optional. This is our opinion, and the opin­ ion of the majority of the scholars of the early generations [the Sala( and Khalaf]. Abu I:Ianifa (God grant him mercy) said that the bowing may take its place.98 The evidence of the majority, however, is that [prostration for Quran recitation] is analogous to prostration in the Prayer [which cannot be replaced by bowing]. Someone incapable of prostrating may gesture, just as he gestures for prostrating in Prayer. THE DESCRIPTION OF THE PROSTRATION Know that someone prostrating for Quranic recitation [is in ei­ ther] two states: outside of Prayer, or during it. If it is outside of Prayer and one wants to prostrate, he does the following: ( I ) He makes his intention for the prostration of recitation; (2) says the opening "Allahu akbar" [takbirat al-ibram], raising his hands parallel to his shoulders, just as he does for the opening "Allahu akbar of any Prayer; ( 3 ) he then says a second "Allahu akbar" as he moves toward the prostration, but does not raise his hands during it. Saying "Allahu akbar" a second time is recommended and is not a condition [for validity], just as the saying of "Allahu akbar" for prostr3;tion during a Prayer. Our Shafi'! companions have three opinions concerning the opening "Allahu akbar." ( 1 ) It is an integral part [rukn] and the

THE ETIQUETIE OF RECITATION prostration is not valid without it, according to the most obvious opinion, which is the opinion of the majority. (2) It is recommend­ ed, and if one omits it, the prostration would Ցtill be valid, and this is the opinion of al-Shaykh Abu Muhammad al-Juwayni. ( 3 ) It i s not even recommended. And God knows best. STANDING OR SITTING If the one intending to make the prostration of reciation is stand­ ing, he says the opening "Alliihu akbar" while standing, and then says "Alliihu akbar" again for his actual prostration while de­ scending therein. If one is sitting, a group of our Shafi'i compan­ ions have said that it is desirable for him to stand and say the opening "Alliihu akbar" while standing, and then descend down to the prostration, just as if he were standing to begin with. The evidence for this is it that this [practice] is analogous to the open­ ing "Alliihu akbar" and prostration during Prayer. Our imams who unequivocally hold this include Shaykh Abu Muhammad al-Juwayni, al-Qadi I:Iusayn and his companions (the author of al-Tatimmah99 and al-Tahdhib'00) and the imiim and masterfully skillful Abu al-Qasim al-Rafi'i. Imam al-I:Iaramayn [al-Juwayni] related it from his father, al-Shaykh Abu Muhammad, and then rejected it saying, "I do not see any source or mention for this." Imam al-I:Iaramayn's statement is obvious, since nothing concern­ ing this is established from the Prophet

ETIQUETIE WITH THE QURAN and directly places them on the Prayer surface; (4) spreads his elbows out from his sides and raises his stomach from his thighs if he is a male (a female or a hermaphrodite does not spread them out); 101 ( 5 ) he raises his posterior higher than his head, firmly plac­ ing his forehead and nose on the Prayer surface, (6) and comes to rest during his prostration. As for making invocations [tasbib] during the prostration, our Shafi'i companions said that he makes invocations using the invo­ cations he makes normally in his prostration during Prayer. So he says three times "Subbana rabbi al-a'lii" ["My Lord Most Great is exalted above all imperfection"], then he may say: "Alliihumma /aka sajadtu wa bika iimantu wa /aka aslamtu, sajada wajhi lil­ ladhi khalaqahu wa $awwarahu wa shaqqa sam'ahu wa ba$arahu bi bawlihi wa quwwatihi, tabiiraka Allahu absanu al-khaliqin" ["O God, I prostrate myself to You, believe in You, and surren­ der to You. My face prostrates to Him who created it and gave it form, who opened its hearing and vision by His power and strength. God is exalted in perfection, the Best of Creators"]. And he says, "subbubun quddusun rabbu al-mala'ikati wa al-rub " [ "Most Exalted and Holy: Lord of all angels and souls" ]. All of this is from what someone says in his prostration during Prayer. They said that it is recommended to say: "Allahumma uktub Li biha 'indika ajran, wa ij'alha la 'indika dhakhran, wa da' 'anni biha wizran, wa-qbalhii minni kamii qabalatuhii min 'abdika Dawud ETIQUETIE WITH THE QURAN al-Sulami, Abu 'Abd al-Rahman Abu al-Ahwaä, Abu Qilaba and Ishaq ibn Rahuyah. Those who said that one does not make the salutation include al-I:Iasan al-Baäri, Sa'id ibn Jubayr, Ibrahim al-Nakha'i, Yahya ibn Waththab, and Ahmad. All of the foregoing concern the first situation, that is, prostrat­ ing outside of the Prayer. PROSTRATION OF RECITATION DURING PRAYER The second situation is prostration of recitation during the Prayer. One does not say "Allahu akbar" in the opening. But it is recom­ mended to say " Allahu akbar" upon prostration, but one does not raise his hands. One also says "Allahu akbar" upon rising from the prostration. This is the sound, well known opinion that the majority holds. Abu 'Ali ibn Abi Hurayra, one of our Shafi'! com­ panions, said that one does not say "Allahu akbar" upon prostra­ tion nor upon rising from it. But the first [opinion] is well known. THE PROSTRATION AND INVOCATION The etiquette concerning the manner of prostration and invoca­ tion [tasbib] is as we previously mentioned with regard to pros­ tration outside of Prayer. However, if the one prostrating is lead­ ing others in Prayer then he should not lengthen the invocation unless he knows that they prefer it being lengthy. RISING FROM PROSTRATION When one rises from the prostration, he stands and does not brief­ ly rest by sitting [as one does between rak'as of Prayer]. There is no disagreement about this. This issue is seldom mentioned, andl there are few who have advocated it. Among those who did are al-Qadi I:Iusayn, al-Baghawl, and al-Rafi'L. This is different than the prostration of Prayer, since the sound and unequivocally preferred opinion of al-Shafi'i-for whic there are rigorously authenticated hadiths in Bukhari and other compilations-is that it is recommended in all Prayers to briefly: rest by sitting immediately after the second prostration in the first rak 'a, and from the third in four-part Prayers. '03 THE ETIQUETTE OF RECITATION STANDING ERECT When one rises from the prostration for recital, he must stand ful­ ly erect. When he stands upright fully, it is recommended to recite something [additional of the Quran] and then bow [as he normal­ ly would in Prayer], though it is permissible if he stands upright and then bows immediately without [additional] recitation. [This marks the end of the discussion on prostration.] Optimal Times for Recitation Know that the best recitation is during Prayer. The opinion of al-Shafi'i and others is that lengthening one's standing during Prayer is better than lengthening the prostration. When outside of Prayer, it is best to recite at night-the last half of the night being better than the first. And reciting between the sunset and nightfall Prayers is also beloved. When reciting during the day, the best time is after the Morning Prayer. There is nothing offensive in reciting any time because of some­ thing inherent to that time. What Ibn AbI Dawud related from Mu'adh ibn Rifa'a from his shaykh-that they disliked reciting Quran after the Mid-Afternoon Prayer, saying that it is the time of study for the Jews-is rejected and is baseless. The especially preferred days [to recite] are Friday, Monday, Thursday, and the Day of 'Arafa. The [preferred] ten [contiguous days] are the last ten of Ramadan, the first ten of Dhu'l-bijja. The [preferred] month is Ramadan. Losing One's Place During the Recitation If the reciter becomes tongue-tied and does not know what fol­ lows what he stopped at and asks someone else, he should fol­ low the etiquette as related from 'Abdallah ibn Mas'ud, Ibrahim al-Nakha'i, and Bashir ibn Abi Mas'ud (God be pleased with them). They said, "If one of you asks his brother about a verse, he should read what comes before it and then remain silent. He should not ask unnecessary questions. '04

ETIQUETIE WITH THE QURAN Quoting the Quran If someone wishes to use a verse as proof [for his argument] he may say: "God Most High said such-and-such," or, "God Most High says such-and-such." Neither one of them is offensive. This is the sound, preferred opinion which follows the action of the early generations. Ibn Abi Dawud related that Mutarrif ibn 'Abdallah ibn al-Shi­ khkhir, the well-known Successor, said, "Do not say, 'God Most High says.' Instead say, 'God Most High said."' What Mutarrif (God grant him mercy) rejected, however, is contrary to what the Quran and Sunna brought, and what the Companions and those after them did [God be well pleased with them], since God Most High Himself has said, And God says the truth and He guides to the path (Quran, 3 3 :4). In Muslim's Sahib, Abu Dharr (God be pleased with him) re­ lates that the Messenger of God

THE ETIQUETTE OF RECITATION says, 0 Messenger! Make known that which has been sent down to you from your Lord (Quran, 5:67)." And then she said, "And God Most High says, Say: None in the heavens and the earth knows the unseen save God .. . (Quran, 27:65 ):" 107 Comparable accounts from the early generations are innumera­ ble. And God knows best. The Etiquette of Completing the Quran There are several issues concerning completing the recitation of the Quran [khatma]. I . WHEN TO COMPLETE: The first etiquette concerns its timing. As previously mentioned, it is preferable for someone reciting the Quran on his own that [ he complete it] during Prayer. Another opinion is that it is preferable for it to occur in the two rak'a of the obligatory Morning Prayer, and in the two sunna rak'as of the Sunset Prayer, and the two rak'as of the Morning Prayer is better. In another opinion, it is preferable for the completion [khatma] in the beginning of the day for one turn [of recitation], and at the end of the day for next turn. When someone completes the recitation outside of Prayer or a group completes while assembled together, it is recommended that it be at the beginning of the day or in the beginning of the night, as we previously mentioned. According to some scholars, though, the beginning of the day is better. 2. FASTING THE DAY OF THE KHJ\TMA: It is recommended to fast the very day of the khatma unless it falls on a day in which it is forbidden to fast according to the Shari'a. Ibn Abi Dawiid related with his rigorously authenticated chain of narrators that Talha ibn Musarrif, I:Iabib ibn Abi Thabit, and al-Musayib ibn Rafi'i-all well known Kufan Successors [God be well pleased with them]-wouJd awaken fasting on the mornings in which they would complete the Quran. 3 . ATTENDING THE KHATMA: It is emphatically recommended to attend gatherings in which the khatma takes place. It has been es­ tablished in the rigorously authenticated hadiths of Bukhari and 9 1

ETIQUETTE WITH THE QURAN Muslim that the Messenger of God