TRANS LATOR ' S NOTES

TRANSLATOR'S NOTES AUTHORS I NTRODUCTION r . This is a reference to what God Most High said, This day I have perfected your religion for you, and completed My favor upon you, and chosen Islam for you as the religion (Quran, 5:3 ). CHAPTER ONE r. Bukhari (5027), Adu Dawud ( 1 452), Tirmidhi (2909), Darimi ( 3 3 41 ), Ibn Majah (2r r ), Ahmad ( 1 :412, 413, 500). Someone who learns and teaches the Quran has become the representative of God and His Messenger (God bless him and grant him peace) and ben­ eficial to His servants. The person that is most beloved to God is the one most beneficial to His servants. See al-Taj al-Jami' Li al-U$ul (4:3 ). 2. Bukhari (4937), Muslim (798), Tirmidhi (2906), Adu Dawud ( 1 454), Ahmad (6:48, 94, 98, r ro, 170, 1 92, 239, 266), DarimI ( 3 3 7 1 ), Ibn Majah (3 779). Someone who has memorized the Qu­ ran, is skillful in it, and acts according to it is on the level of those noble angels. The one who recites it and wants to memorize it while it is difficult for him, has two rewards: the reward of recitation and the reward for trying to memorize it. See al-Taj al-Jami' Li al-U$ill (4:4). 3 . The phrase "Sabi/:Jayn" refers to the collections of rigorously au­ thenticated hadiths by Bukhari and Muslim. The authenticity of a hadith found in both collections is considered very strong. [The numerals in the parenthesis are to be understood as foUows: those set off by a colon (e.g.: 5:234) refer to volume and page number of the source; the others are the haditb numbers, as they are arranged in the respective hadith compen­ diums.]

TRANSLATOR'S NOTES 4. Bukhari (5020, 5059, 5427, 7560), Muslim (797), Tirrnidhi (2869), Abu Dawud (4830), Nasa'i (4:397, 404; 8:124-25, 404, 408), Darimi (33 66), Ibn Majah (214). 5. Muslim (81 7), Darimi (33 18), lbn Majah (218). 6. Muslim (804), Ahmad (5:249). 7. Bukhari (5025, 7529), Muslim (81 5, 267), Tirrnidhi ( 1 937), Ahmad (2:9, 36, 88). 8. Bukhari (73, 1409, 7 14 1 , 73 16), Muslim (816), Ibn Majah (4208). 9. Tirrnidhi (2912), Darimi (3 3 1 1). I O. Regarding Tirrnidhi's use of compound judgments with hadiths, Imam al-Nawawi says: "Tirmidhi and others saying 'this hadith is well-rigorously authenticated' is problemaric since their definitions differ, so how are they reconciled? The answer: It is interpreted to mean that the hadith was narrated with two chains: one of them rigorously authenticated and the other well-authenticated. Shaykh Ibn Salah said, 'And it is possible that what is intended by the lin­ guistic meaning of "well" is that which the self inclines towards."' (Irshad Tu/lab al-lf.aqa'iq, p69.) The last explanation is considered weak. And God knows best. r r . Tirmidhi (2927), Darimi (33 59), Fat/:J al-Bari (9:66). 12. Tirmidhi (29 14), Ahmad ( 1:223), Darimi (3309), al-Hakim ( r : 5 54). A ruined house i s void o f goodness and inhabitants, and so someone who memorizes the Quran is full of goodness and steeped in excellence. See al-Tai al-Jami' Ii al-U$ul (4:6). 13. Abu Dawud ( 1464), Tirmidhi (2915), Ahmad (2: 192), Ibn Hibban (1789), al-Hakim ( 1 :552-53). 14· Abu Dawud ( 1453), Ahmad (3 :440). I 5. For the first half of the hadith, see Dari mi (3 3 22-23 ); for the second half, see Dari mi (3 3 I O, 3 3 26). 16. See the first footnote of this chapter. CHAPTER TWO r . The one with the most Quran i s given precedence, even i f the other person is a legist; this is the opinion of al-Ahnaf, Ibn Sirin, and the Hanbalis. But the majority say that the one with the most under­ standing regarding purification and Prayer is given precedence over the one who has merely memorized more Quran. Their proof is that the amount of Quran required for Prayer is limited, while what is needed for the study of Sacred Law is unlimited. Something may oc­ cur in the Prayer that is known only to a legist. Ibn Mas'ud (God be 1 3 3

ETIQUETTE WITH THE QURAN pleased with him) said, "If one of us memorized a chapter from the Quran, he did not leave it for the next until mastering the knowl­ edge it contains and knowing what it permits and prohibits." This stresses the importance of Sacred Law over mere memorization. See al-Taj al-Jami' Ii al-U$ul ( 1 :2 5 3 ). 2. M uslim (673), Tirmidhi (23 5, 773 ), Abu Dawud (582-84), Nasa'I ( 2:76-77), Ahmad (4: 1 1 8, 1 2 1 ). 3 . Bukhari (4642, 7286). 4. The superiority of reciting Quran is general. But whenever some­ thing has been appointed for a specific time or place by God or His Messenger (God bless him and give him peace), it is superior in that time or place. CHAPTER THREE r. Abu Dawud (4834). 2. Abu Dawud (4842). 3 . Imam Muslim mentioned i t i n the introduction to his Sa/:Jib. Imam al-Sakhawl considered it well authenticated in his biography of Ibn l:Iajar. 4. Bukhari ( 1 343-45, 1 347-48, 1 3 53, 4078), Adu Dawud ( 3 1 3 8), Tir­ rnidhi ( 103 6), Nasa'I (4:62), Ibn Majah ( 1 5 14). 5. Bukhari ( 6502). 6. M uslim (657), Ahmad (4:p2-13 ), Tirrnidhi (222). It was not found in al-Bukhari, and God knows best. CHAPTER FOUR r . Bukhari ( 1, 54, 2529, 3 898, 5070, 6689, 695 3 ), Muslim ( 1 907), Adu Dawud (220 1 ), Tirrnidhi ( 1 647), Nasa'I ( 1 :59-60), Ahmad ( 1 :25, 43), Ibn Majah (4227). 2. This is the first hadith in Imam al-Nawawl's Forty Hadith. Scholars differ in interpreting the phrase "Actions are only by their inten­ tions," which on the surface equates actions and intentions. The I:Ianafls say the complete reward for actions hinges on intention, while the Shafi'ls and I:Ianbalis hold that the soundness of an action hinges on intention. This difference is part of the reason why the I:Ianafls do not consider intention to be a condition for the sound­ ness of ablution (wuqu'), contrary to the Shafi'ls and I:Ianbalis. 3. The remainder of the verse is: .. . then We appoint for him Hell, which he will endure, disgraced and vanquished. 1 34

TRANSLATOR'S NOTES 4. Abu Dawud (3 664), Ibn Majah (25 2), Ahmad (2:3 38), al-Hakim ( 1 :85), Ibn l:fibban (89). 5. This means to turn their attention to him and to become well known among them: God will enter him into the fire unless he repents and singles out his intention for seeking knowledge. See al-Taj al-Jami' Ii al-Usu/ ( 1 =74). 6. The chain from Anas (God be pleased with him): al-Bazzar ( 1 78). The chain from l:fudhayfa (God be pleased with him): lbn Majah (259). The chain from Ka'b (God be pleased with him): Tirmidhl (2656). The hadith has supporting chains; see Majma' al-Zawa'id ( 1 : 1 83-84). 7. Dariml (3 88). 8. Tirmidhl (2652, 265 3 ), Ibn Majah (247). 9. This means that "religion is hinged upon sincerity," since religion and sincerity are not synonymous with one another. Other explana­ tions include: " Religion in its complete form is sincerity," or "One of [religion's] conditions is sincerity." r o. This hadith expresses one of the foundations of Islam and is the seventh hadith in Imam al-Nawawl's Forty Hadith. It is related from Tamlm al-Dari (God be pleased with him), in Muslim (5 5), Abd Dawud (4944), Nasa'i (7: 1 56), Ahmad (4:102); and from Abu Hurayra (God be pleased with him) in Tirmidhi ( 1927) and Ahmad (2:297). Sincerity%{Sincerity!hinged to religion} towards God: by believing in Him, establishing what is obligatory, thanking Him, and bringing people to do this. Sincerity towards His Book: by learning it, acting according to it, and guiding people to this. Sincer­ ity towards His Messenger, Muhammad ibn 'Abdallah (God bless him and grant him peace): by following him, assisting him, and defending him. Sincerity towards the leaders of the Muslims, those responsible for their affairs: by respecting them and obeying their orders in what pleases God and His Messenger (God bless him and grant him peace) (0 you who believe! Obey God and obey the Mes­ senger and those of you who are in authority (Quran, 4:59)) and by correcting them when they err. Sincerity towards their common folk: by guiding them to what holds their happiness in this world and the Hereafter, and offering them assistance and protection. See al-Taj al-Jami' Ii l-usul ( r :27-28).%{Sincerity!hingcd to religion} r r . Bukhari ( 1 3 ), Muslim (45), Nasa'i (8: 1 1 5), Ahmad ( 3 : 1 76, 1 77, 206, 207, 251, 272, 275, 278, 289), Darimi (2743 ), Ibn Majah (66). 1 2. Bukhari in al-Adab al-Mufrad ( rr45-46). 1 3 5

ETIQUETIE WITH THE QURAN 1 3 . Al-I:Iafiz al-'Iraqi Takhrij al-I/:lya' (3:176). Ibo al-Sunni related it in Riya al-Muta'allimin with a weakly authenticated chain. 1 4. Imam al-Nawawi means that a teacher should not be compelled to go to a student to teach him or her. Rather, it is the proper etiquette for a student to go to a teacher to learn. It is said that Imam Malik refused to go to the governor to teach him and insisted that the gov­ ernor come to him, in order to preserve the dignity of knowledge. 1 5. Abu Dawud (4820), al-Adah al-Mufrad ( r r 3 6), Ahmad (3:1 8), al­ I:Iakim (4:269). 1 6. Bukhari ( 5 2, 205 ), M uslim ( 1 599), Abu Dawud (33 29-30), Ahmad (4:267, 269, 271 , 275 ), Darimi (2524). 1 7. Ma'rifa is experiential knowledge of God. 1 8. M uslim (26 in the Introduction). A variation of this' hadith is the last hadith in al-Shama'il al-Mu/:Jammadiyya. 1 9. See al-Khatib al-Baghdadi, al-Faqih wa al-Mutaffaqih (2:99). 20. Al-Adah al-Mufrad ( 1007-08), Ahmad (2:230, 287, 439), Tirmidhi (2707), Abu Dawud (5208), Ibn Majah ( 1 9 3 1-3 2). 2 r . Darimi (256), Fat/:l al-Bari ( 1 : 1 66): Ibo Abi Shayba narrated it with a rigorously authenticated chain. 22. Abu Dawud (2606), Tirmidhi ( 12 1 2), Ahmad (3:4 1 6-17, 432; 4:3 84, 3 90--9 1 ), Ibo Majah (2236). CHAPTER FIVE r . Ahmad (3:428, 444), al-Haythami Majma' al-Zawa'id (4:73), al­ Tabarani in al-Kabir. 2. Abu Dawud (830), Ahmad (3 :397). 3 . One i s CEnsured for reciting the Quran and then begging for mon­ ey-either by extending the hand as one recites or in the streets with the intention to beg. The Quran is the speech of God, not a trade­ good for the perishing trinkets of this world. See al-Taj al-Jami' Ii al-U$ul (4: 1 2-1 3 ). See also Tirmidhi (29 1 8), Ahmad (4:43 2-3 3, 439). 4. See Radd al-Mu/:ltar (2:334), Hida al-Ilahiyya (p. 1 50). 5. Ahl al-Suffa ("People of the Shelter") were poor Muslims who lived under a small awning in the Prophet's mosque (God bless him and grant him peace). 6. Abu Dawud (341 6), Ahmad (5:3 1 5 ), Ibo Majah (21 57). 7. Whoever recites the Quran in less than three nights does not under­ stand what is required when reciting, since etiquette requires having ritual purity, sitting facing the qiblah, reciting correctly, pondering

TRANSLATOR'S NOTES the meanings, being aware that God is observing him and answers each word, and intending to act according to its contents as long as he lives. See al-Taj al-Jami' Li l-u5u/ (4: 1 3 ). 8. Abu Dawud ( 1 394), Tirmidhi (2950), DarimI ( 1 50 1 ), Abroad (2:1 64-65, 1 89, 193, 195), Ibn Majah ( 1 347). 9. The 24-hour day begins with sunset, so "Friday night" starts with the sunset after Thursday afternoon until the dawn ushering Fri­ day's Dawn Prayer. 10. Tbya' 'Ulum al-Din ( 1 :276). r r. Darimi (3486). 12. Bukhari ( 1 1 22, u 57, 3739, 701 6, 7029, 703 1 ), Muslim (2478, 2479). 'Abdallah here is 'Abdallah ibn 'Umar (God be pleased with him and his father). After hearing this he never left it. 1 3 . Bukhari ( u 52), Muslim (2:8 1 4, 1 8 5 ), Ahmad (2:1 70), Ibn Majah ( 1 3 3 1 ). 14· What he means here is that at one time people were regularly busy reading the Quran, whereas the people of his day were not-as if the people were exempt of the fears that drove those of the past to recite so much. 1 5 . Bukhari ( u45, 63 21, 7494), Muslim (758), Abu Dawud ( 1 3 1 5, 473 3 ), Tirmidhi (446), Ibn Majah ( 1 3 66), Imam Malik's al-Mu­ watta ( 1 :214), Ahmad (2:258, 267, 282, 4 19, 487, 504), Darimi ( 1 486-87). 1 6. Muslim (757), Ahmad (3:3 1 3 , 3 3 1, 348). 1 7. This most likely refers to the biography of Shaykh 'Abd al-Qadir al­ Jaylani, authored by the Sufi scholar 'Ali ibn 'Abdallah ibn al-Hasan ibn Jahdam al-Hamadhiini. It may also be Shaykh Abd al-l:fusayn 'Ali ibn al-l:fusayn ibn Hamawayhi ibn Zayd, a Sufi who died in 374 AH. God have mercy upon them both. 1 8. Abu Dawud ( 1 398), Ibn Majah ( 662), Ibn Sunni (703 ). 19. Bukhari (503 3 ), Muslim (79 1 ), Ahmad (4:397, 4 u ). 20. Bukhari (503 1 ), Muslim (789), al-Muwatta ( 1 :202), Nasa'i (2: 1 5 4), Ahmad (2: 1 7, 64, u 2), Ibn Majah ( 3783). 2r. Abu Dawud (461 ), Tirmidhi (29 17). See also Fatb al-Bari (9:86). 22. The severity of the sin here is not universal, but with respect to the sins associated with the Quran itself. The connection between picking up trash in the mosque and forgetting Quran is that the mosque is a house of God, and the Quran is His speech. Just as there is reward associated with showing respect towards His house by removing trash from it, there is great sin associated with show1 3 7

ETIQUETIE WITH THE Q URAN ing disrespect letting part of His Quran be removed from memory. See al-Futul:uit al-Rabbiiniyya (3:252). 23. Ahmad (5:327), Darimi (3343), Abu Dawud (1474), a/-Futubiit al-Iliihiyya (3:253 ), Fatb al-Bari (9:86). 24. The words wird and bizb refer to a specific amount of a selection of recitation, invocation, reading, or some other action. 25. Muslim (747), Abu Dawud ( 1 3 1 3 ), Tirmidhi (581 ), Imam Malik's al-Muwatta ( 1 :200), Darimi ( 1386), Ibn Majah ( 1 343 ). CHAPTER SIX r . This of course is a reference to the well-known hadith where Ji­ bril (peace be upon him) teaches us about beliefs, actions, and per­ fection. It is the third hadith in Imam al-Nawawi's Forty Hadith. Bukhari ( 50, 4499), Muslim (8, 9, ro). 2. That is, one opinion being that it is lawful and the other that it is prohibited. 3. The Maliki madhab allows women who teach or study the Quran more interaction with the Quran than the other three schools. Some of the rulings apply to all women, while others are specifically for students and instructors. Muhammad Bashir al-Shafaqah writes: [Menstruation and postpartum bleedingj prevent touching the musbaf as long as she is not an instructor or a student. It is permissible for a woman who is menstruating or has postpar­ tum bleeding to recite the Quran-even while blood is Aowing-from memory or from the musbaf without touching it, whether or not she fears forgetting it, and whether or not she is in the state of major rit­ ual impurity because of intercourse, and to do so after the blood has stopped but before making the purificatory both if she is not [alsoJ in the state of major ritual impurity because of intercourse. A woman who is menstruating may touch and write on a board for the sake of instruction, whether she is teaching or learning, and she may also do whatever is associated with this, such as carrying it back to or taking it from its place. It is also permissible for a menstruating woman who a teacher or a student to touch the complete musbaf. ( See Fiqh a/-'/baddt, p. I J I ) It must be stressed that only the second paragraph applies to all women, and that the first and third are specifically for women who are in the process of studying and teaching the Quran itself. We must aU remember that just as doing what God has ordered us to do is obedience for which we are rewarded, stopping at the limits that He has set is also obedience for which we are rewarded. And God knows best. 4. Linguistically, naskh (abrogation) means removing and transport­ ing. Its meaning in the Shari'a is to raise a legal judgment after it

TRANSLATOR'S NOTES was revealed. Abrogation can occur with respect to the wording of the Quran, its meaning, or both. It occurs in the Quran in three ways: r. abrogating the phrase and the meaning together; 2. abro­ gating the phrase but not the meaning; 3. abrogating the meaning but not the phrase. Abrogation is a complex matter discussed in books of jurisprudence and Quranic sciences. 5. See Radd al-Mubtar ( 1 :254). 6. Abu Ya'la, al-Tabarani in al-Awsat. 7. Bukhari (297, 7549), Muslim (301), Abu Dawud (260), Nasa'i ( 1:19 1 ), Ahmad (6:96), Ibn Majah (634). 8. The Quran's 9th chapter, called al-Tawba, or 'Repentance.' 9. Imam al-Dhahabi considered this account to be sound. ro. The remainder of the verse is: and if you forgive them, You, in­ deed You, are the August, the Wise. See Nasa'i (2: 1 77), Ibn Majah ( 1 3 50). r r . The remainder of the verse is: ... the same in life and death? Bad judgments indeed!. 1 2. Ibn Majah (41 96). 13. Ihya' 'Ulum al-Din ( 1 :277). 14· Abu Dawud ( 1 466), Tirmidhi (2924), Nasa'i (3:214), Ahmad (6:294, 300). 1 5 . Bukhari (428 1, 483 5, 5034, 5047, 7540), Muslim (794), Abu Dawud ( 1467). 1 6. Bukhari (775, 4996, 5043), Muslim (822), Ahmad ( 1 : 3 80, 4 1 7, 427). 17. Muslim (772), Ahmad (5:3 84, 397), Abu Dawud (87 1 , 874), Nasa'i (2:176, 177; 3:225-26). 1 8. See Fatb Bab al-'Tnayah ( 1:200). 19. Bukhari (4 3 26). 20. This paragraph has been abridged as it contains some things that are not present at this time. 2r. See Radd al-Mubtar ( 1:325), Bada'i al-Sana'i ( 1:298-99). 22. The seven canonical recitations in which there is consensus, are named after the following imams of recitation: 'Abdallah ibn Kathir al-Dari al-Makki (d 1 20 AH); 'Abdallah ibn 'Amr al-Yashabi al­ Shami (d n 8 AH); 'Asim ibn Abi al-Najud al-Asdi al-Kufi (d 1 27 AH); Abu 'Amr Zabban ibn al-'Ala' al-Baųri (d 1 54 AH); I:Iamza ibn Habib al-Zayyat al-Kufi (d 1 5 6 AH); Nafi' ibn 'Abd al-Rahman ibn Abi Na'im al-Madani (d 1 69 AH); and Abu al-Basan 'Ali ibn I:Iam­ za al-Kisa'i-the grammarian-al-Kufi (d 1 89 AH). 13 9

ETIQUEITE WITH THE QURAN 23. Imam al-Nawawi uses the opening verse of a surah to identify it. But for the sake of clarity and immediate sense, I identify the surah by its conventional name. 24. Muslim (879), Abu Dawud ( 1074), TirmidhI ( 5 20), Nasa'I (2:1 59). 25. Muslim (89 1 ), al-Muwatta ( 1 : 1 80), Abu Dawud ( 1 1 54), TirmidhI (534), Nasa'i (3: 1 83-84). 26. Muslim (726), Abu Dawud ( 1 256), Nasa'I (2: 1 5 5-56). 2 7. These last two are commonly referred to together as the "mua'wwidhatayn". In the translation they are referred to by chap­ ter name and number. As for the hadith, see Abu Dawud ( 1 424), Tirmidhi (463), Nasa'i (2:244-45), al-Hakim ( 1 :305). 28. Ibn J:Iajar said that he did not find the evidence for this, and per­ haps it is a matter of not disagreeing with those who say it is oblig­ atory. See al-Futul:uit al-Rabbaniyyah (2:202). 29. Al-Futuhat al-Rabbaniyyah (2:203 ). 30. Jhya' 'Ulum al-Din ( 1:279). 3 r . Muslim (2700), Tirmidhi (3375), Ahmad (2:447; 3:33, 49, 92, 94). 3 2. Muslim (270 1 ), Abu Dawud ( 14 5 5 ), Ahmad (2:252, 407, 447). 3 3 . Muslim (270 1 ), Ahmad (4:92), TirmidhI (3376), Nasa'i (8:298). 34. Darimi (3370). 3 5 . See: Muslim ( 1 89 3 ), Ahmad (4: 1 20, 5 :274), Abu Dawud (p29), Tirmidhi (2673). 3 6. Bukhari (2942, 3009, J701, 4210), Muslim (2406), Ahmad (5:333). 37. Ihya 'Ulum al-Din ( 1 :278-279). 38. Bukhari (5023, 7482, 7544), Muslim (792), Abu Dawud ( 1 473), Nasa'I (2: 1 80), Abmad (2:271 , 285, 450), Dariml ( 1499, 3493-94). 39. Muslim (793 ), Ahmad (5:349, 3 5 1, 3 59). 40. Ibn Majah ( 1 340), Ahmad (6: 1 9, 20), Ibn J:Iibban (659), al-J:Iakim ( 1 :570), al-Bayhaqi ( 1 0:230). 4r. Bukhari (423 2), Muslim (2399). 42. Abu Dawud ( 1467), Nasa'I (2:179-1 80), Darimi (3 503 ), Ahmad (4:283, 285, 296, 304), Ibn Majah ( 1 342), al-J:Iakim ( 1 :575). 43. Abu Dawud ( 1 3 3 3 ), Tirmidhi (2920), Nasa'i (5:80), Ahmad (4: 1 p , 1 5 8). 44. Hadith Abu Lubabah (God be pleased with him): Abu Dawud ( 1471 ). The chain from Sa'd ibn AbI Waqqas (God be pleased with him): Abu Dawud ( 1 470), Ahmad ( 1 : 1 72, 175, 1 79), Ibn Majah ( 1 3 37), Darimi ( 1 498). Hadith Abu Hurayrah (God be pleased with him): Bukhari (7527). 45. Bukhari (767, 769, 4952, 7549), Muslim (464). 46. Abu Dawud ( 147 1 ).

TRANSLATOR'S NOTES 47. Bukhari (4582, 5049-50, 505 5-56), Muslim (800), Tirmidhl (3027-28), Abu Dawud (3668), Ahmad ( 1 :3 80, 43 3 ), Ibn Majah ( 4 1 94). 48. Darimi (3496) 49. Quran, 4:23-24: ?@AGBCJ::1(D.E .ǵ-:;,;:ii; •0ßG"01i'°-.l.1.:::0à 50. Quran, 1 2:52-53: 5 1 · 52. 53· 54· 55· 56. 57· 58. GǸlǹǺ'i):N .;:.fli ǰl V&)t.J •00iGi.IJTê,i.;;%1ìt.;,:rô'ë.J1õ095t Û0" W;)1.;;0lri;XY Quran, 2 7: 5 5-5 6: @ - -: .. ,,.. ,,. ""' ,,. ,,..,, ǣ J:/.-:1'Ǹ .. >t ... c-.,,,. .. , > ,. ,,,,.. ...... ""' ,,,.,. "'"' >i"''":' .. 0 , 'r' Ǥ .:ii 'Yl•;...Jiyǻ0ǼW ·ǽ .8..W.r..1 f•..1. Ǿq19yǿ ÜJÝ':}7Uj\t_; •@Al8@,;9_;=.fai;1 ?0O Quran, 4 1 :46-47: · ,,:< i;- ȃG(Ȅȅ·, .d1.Ȇ ...._.;i ,k ȍ· i;-Ȏ-:.1·<: 5::;,1 :--ȏ .. ':ǹli1' " ' IF :< }. i.r-r:j" !J . r- >.r. • . • -- > · .'J !.! ....,... 0-J , , - Ƿ<.l"!" ǥr .!.Jǰ i.Y. ,. ¸¹ ,, !J»• ...,..,,, ·• Lt'.J Ǫ :,,- dzǴ0 '.) " ?0.:;JNF·:.t9i't.:GJi;.JHt:0I?1:;:.;@0d];JK Quran, 5 1 :30--3 1: '<:.-'-1' ""' Ȁ ·/ir' , , r· ,: ,· r.< - ... < . ,_ ., " .;; :,},,. l.J":"A>o-97''.)-'Ǻ1ǻ 114 Ȑ_,_-.)ȑ·ȒȓȔȕȖ ...uȗȘșȚ>-+'ț-' " "'¢' < 'Ǵ-· ....:l· ·! i-'1 ;(· .t1 1 ! •> '' . >'f" o':{,·1 · •'-'j•> /.' /.u< '. •.-::'i" /:'!.f(' -•i'1 DZ Dz_, '-' "¥ Ǽ'-;!l!...Jl.....:.>- ••ǽ '°'1' '-'!-U .!ílc:f--î.ly_,_-..IJï'?ð_,__ dzȠ<; '!'-iV.oj'áâ&.ffe.#.ili.+;1ã .. ɘə;..,tsɚɛr&J!U·ɜ;; ..(DZ .)t::._.jDz r, ... Ƕr--Ƿr ':'" .. %ǫ ... . ... ,. º !..1 ., ¶ 59. Muslim (2995), Abu Dawud (5026-27), Ahmad (3:37, 93, 96).

ETIQUETIE WITH THE QURAN 62. Quran, 1 9:88: 63. Quran, 3 3 :5 6: 64. Quran, 95:8: 65. Abu Dawud (887), Tirmidhl (3344), Ahmad (2:249) 66. Quran, 75:40: 68. An alternative name for Surat al-lsra'. 69. The Mubakkimah were one of the sects of Khawarij, people who seceded from following 'Ali (God be pleased with him). They are known for their literal interpretation of the verse "Judgment is re­ served solely for God" (Quran, 6:57). See Refutation Of The Inno­ vator Of Najd and Kitiib al-Mila/ wa al-Nihal ( 1 : 1 57) 70. The monograph's title is Kitab al-Tarkhi$ fi al-Ikriim bi'l-Qiyyiim Ii Dhawi al-Fad/ wa'l-Mazziya min AHi al-Islam 'ala ]ihat al-Birr wa al-Taqwa wa al-Ibtiriim la 'ala ]ihat al-Riya' wa'l-I'zam. Imam al-Nawawi refers to this again later on in the text. There is a rebut­ tal of this monograph by lbn al-I:Iajj, and lbn I:lajar has written a counter-rebuttal of Ibn al-I:lajj's work. 7 r . See Radd al-Mubtar ( 1 :3 60), Fatb Bab al-'lniiyah ( 1 :227, 23 1 , 234). 72. Ibn I:Iibban (457), lbn Khuzaymah (490). 73. "New" refers to Imam al-Shafi'i's school after going to Egypt. "Old" refers to the previous formulation. As for the issue here, Imam al-Nawawi considers the old opinion to be the strongest one. See Mughni al-Mubtaj ( 1 : 1 59-60). 74. Abu Dawud (798, 799), Nasa'I (2:1 64). 75. There are three views on what the latecomer does after the imam concludes the Prayer. One, the latecomer makes up what he had

TRANSLATOR'S NOTES missed of the Prayer (the I:Ianafi and I:Ianbali view); the second is that he completes what he had started (the Shafi'i); and the third is a mix of the previous two (the Maliki). So someone following the I:Ianafi or I:Ianbali school will read additional verses after al-Fatiha in the two rak'as that he prays because he is now making up for the two rak'as that he prays because he is now making up for the two rak'as that he missed, whereas the Shafi'i will not because the two rak'as that he will pray will be considered the concluding rak'as of the Prayer, in which only al-Fatiha is recited. 76. Bukhari (5043 ), Muslim (822), Ahmad ( 1:3 80, 4 1 7, 427). 77. Imams Malik and Ahmad differ here, making them both audible. 78. This is crucial concerning obligatory invocations during the Prayer. As for other invocations, Imam al-Nawawi mentions in the begin­ ning of al-Adhkar that invocation [dhikr] can occur by the heart or by the tongue, and the best of all is when both are joined. He also mentions that making invocations using the tongue and the heart together should never be left out of fear of showing off [ri'a] since leaving actions for others is showing off while doing them for oth­ ers is associating partners with God [shirk], and that abandoning the good out of fear of the false thoughts that other may have is not the way of those who have knowledge of God. And God knows best. (See the beginning of al-Adhkar). 79. Imam al-Nawawi uses the term "imalah" in describing this pronun­ ciation of "Amin," in which the alif is articulated a ya'. 80. Bukhari (780-82, 4475, 6402), Muslim (409), Abii Dawiid (93 6), Tirmidhi (250), Nasa'i (2:143-44), Darimi ( 1 248-49), Ahmad (2:23 3, 238, 270, 459). 8r. See Radd al-Mubtar ( 1 :5 1 5), Fatb Bab al-'Inayah ( 1 :373-74). 82. Bukhari (ro77). 83. Bukhari ( ro72), Muslim (577), Abu Dawud ( 1 404), Tirmidhi (576), Nasa'i (2:1 60), Darimi ( 1480), Ahmad ( 5 : 1 83, 1 86). 84. Bukhari (ro71 , 4862), Muslim (575-76), Abu Dawiid ( 1 406), Nasa'i (2:1 60), Ahmad ( 1 :388, 401, 437, 443, 462), Darimi ( 1473). 85. Bukhari (ro69, 3422), Abu Dawud ( 1 409), Tirmidhi (577), Nasa'i (2: 1 59), Darimi ( 1475), Ahmad ( 1 : 279, 3 60, 3 64). 86. See Radd al-Mubtar ( 1 :5 13 ),Fatb Bab al-'Inayah ( 1 :375). 87. See Radd al-Mubtar ( 1 : 5 1 3 ), Fatb Bab al-'Inayah ( 1 :377). 88. Quran, 41 :37: _ _ _ .,ǫ iil.Jii .1.;; .. :x / -oi11- ·'.. "• <..S, , ,!) . "ǡ "Ǣ " . J""'!J !..!..> !.Iv-:' ,, . ǠJ '/' .(.6, /' H >1- %Ǭ ǭ_JǮOǯ!.---

ETIQUETIE WITH THE QURAN ?0Li;_;Mi; J:.;;;,·;-:jr_; .;.plPQR.;S(Tj,dj, 90. The reliable opinion is that it is obligatory for a person to make the prostration upon hearing one of these verses. See Radd al-Mubtar ( 1 : 5 1 6), Fatb Bab al-'Inayah ( 1 :373 ). 9 r. Yahya ibn Abi al-Kha yr. He memorized al-Shirazi's al-Muhadhdhab and explained it in his work al-Bayan. He died in Yemen in 5 58 AH. 92. See Radd al-Mubtar ( 1 : 5 20), Fatb Bab al-'Inayah ( 1 :372). 93. Al-Ruwyani. 94. The relied upon position with the l:Ianafls is Abu l:Ianifa's. See Radd al-Mubtar ( 1 :522). 9 5. The term Persian [Parisi] is sometimes used to refer to all languages other than Arabic. 96. See Radd al-Mubtar ( 1 :5 14). 97. See Radd al-Mubtar ( 1 : 5 1 8). 98. See Fatb Bab al-'Inayah ( 1 : 3 8 1 ). 99. 'Abd al-Rahman ibn Ma'mun. He was a Shafi'i scholar, known as "al-Mutawwali," who was born in Nisabur in 427 AH. He was as­ signed head of the Nizamiyya School in Baghdad, where he died in 487 AH. God have mercy upon him. 100. Al-l:Iusayn ibn Mas'ud. IOI. Evidence for gender-related differences associated with Prayer are found in a genre of literature known as the mu5annafat. Books of this genre include accounts of the Prophet (God bless him and grant him peace), his Companions (God be pleased with them), and the first generations of Successors. 'Abd al-Razzaq al-San'ani-the great hadith master and instructor of Imam Ahmad-mentioned these hadiths in a section right before the chapter on Friday Prayer ( 3 : 1 26-5 1 ). 102. Tirmidhi (579), Ibn Majah ( 105 3 ), Ibn Khuzaymah (562), Ibn Majah ( 69 1 ), al-I:Iakim ( 1 :2 1 9-20). 103 . Bukhari (823 ), Abu Dawud (844), Tirmidhi (287), Nasa'I (243). 1 04. See Majma' al-Zawa'id ( 1 : 1 60): al-Tabaranl related it in al-Kabir. 105. Muslim ( 2687). 106. Bukharl ( 1 46 1 ). 107. Bukhari (461 2), Muslim ( 177), Tirmidhi (3070), Abmad (6:49-50). 108. Bukhari (324, 3 5 1, 971, 974, 980-8 1, 1 652), Muslim (890), Abu Dawud ( 1 1 3 6-1 1 39), Tirmidhi (539-40), Nasa'i (3:180-8 1 ). 109. Darimi (3475), see al-Futubat al-Rabbaniyyah (3 :243). l rn. Darimi (3484), see al-Futubat al-Rabbaniyyah (3 :246). l l r. A sounder account is related from Ibn 'Abbas (God be well pleased with them both): Tirmidhi (2949), Darimi (3479). Every time one I44

TRANS LATOR'S NOTES finishes the Quran's recitation, he should immediately begin again. The Quran is the most superior worship-after the things required of a person-bringing the servant close to his Lord Most High. It is related from Imam Ahmad (God be well pleased with him) that he saw in his sleep his Lord a number of times and said, "By God, if I see Hirn another time I am going to ask Hirn which thing brings servants closer to Him." So he saw his Lord and said, "O Lord! By what thing does the servant draw closer to You?" He said, "By recit­ ing My speech, 0 Ahmad." He said, "If he understoods the meaning or if he does not understand, 0 Lord?" He said, "Whether he un­ derstood the meaning or not." See al-Tajj al-Jami' Li al-U$ul (4:7). CHAPTER SEVEN I. This verse is mentioned since there is consensus that here it is a verse of the Quran, while there is difference of opinion whether the preceding "Bismillahi al-Rabmani al-Rabim" is intended as a verse or not. 2. This obviously refers to the very last verse in the Quran, thus em­ phasizing without ambiguity that the whole of the Quran, with­ out exception, is considered from God and revealed to the Prophet (God bless him and grant him peace) through the agency of the noble Angel Gabriel (peace be upon him) (Jibril). 3. These are matters known and communicated via naql, transmitting what other qualified scholars have said. This would include such things as abrogation and circumstances for a particular revelation. 4. Abu Dawud (4603 ), Ahmad (2:258, 286, 424, 475, 478, 494, 503, 528). 5. Bukhari (503 2, 5039), Muslim (790), Tirmidhi (2943), Nasa'i (2: 154), Ahmad ( 1 :382, 4 1 7, 423, 429, 438, 449, 463), Darirni (2248, 3 3 50). 6. Bukhari (5037-38, 5042, and 265 5, 63 3 5 ), Muslim (788), Adu Dawud (1 3 3 r ), Ahmad (6:138). Forgetting means abandoning, something which is not suitable with the Quran. See al-Taj al-Jami' Li al-U$ul (4:8). 7. [a] According to the majority of scholars, what is intended here is the Arabic text itself, not necessarily a translation of its meanings. 8. This is in reference to the mu$baf, that is, the actual Arabic text of the Quran in one bound volume. It does not refer to translations of the Quran's meanings. 9. One opinion being permissibility and the other prohibition. ETIQUETTE WITH THE QURAN IO. [a] The reciter recites the Quran and puffs out his breath gently on the sick person. This is one way in which the Quran is used for healing and protection. I r . Bukhari (50I6-I7, 5748, 63 19), Muslim (2192), Adil Dawiid (3902), Tirmidhi (3399), Ibn Majah (3529), Ahmad (6:I04, I 14, I 24, 1 66, I8I, 256, 263 ). CHAPTER EIGHT r. Ubaydullah ibn Abi Rafi': Muslim (877); Abu Dawiid ( I I 24); and Tirmidhi ( 5 1 9). Samura ibn jundub: Abu Dawild ( I 1 25) and Nasa'i ( 3 : 1 I I-I2). 2. Abu Dawiid ( 1424), Tirmidhi (463), Nasa'i (2:244-45), al-I:Iakim ( I :305). 3. Darimi (34IO), al-Bayhaqi (3:239), al-I:Iakim (2:3 68). 4. Darimi (3407). 5 . Abu Dawud ( I 523), Tirmidhi (2905), Nasa'i ( 3:68),Ahmad (4:20I). 6. Bukhari (4008, 5008-09, 5040, 505 1 ), Muslim (808), Adil Dawiid ( I 397), Tirmidhi (2884), Ahmad (4: u 8, I 2 I, I22), Ibn Majah ( I 3 69), Darimi ( 149 5, 339 1 ). 7. Darimi ( 3 3 8 I ). 8. Ahmad (4: 1 5 8). See also Majma' al-Zawa'id (7: I49). 9. Surat Bani Isrii'il is an alternative name for Surat al-Isra' ( I7). As for the hadith, see Tirmidhi (2921 ), Ahmad (6:68), and al-I:Iakim ( 2:434). IO. Bukhari (4569), Muslim (763 ). I r. Bukhari (2276, 5007, 573 6, 5749); Muslim (220I ); Adu Dawiid (341 8); Tirmidhi ( 2064); Ibn Majah ( 2 I 5 6); and Ahmad (3 :2, IO, 44). The hadith tells of the occasion when a few of the Companjons of the Prophet (God bless him and grant rum peace) were traveling and a girl ran up to them and said that the chief of her clan was stung, presumably by a scorpion, and needed help. "Are any of you a healer?" she asked. One of the Companions went with her and recited Surat al-Fatiha over the chief, who then recovered. When he rejoined the other Companions and informed them of what had happened, they asked him if he had ever healed like this before. He said, "No. I only recited ! Surat al-Fatiha] over him." When they returned to the Prophet (God bless him and grant him peace) and narrated to him the event, he approved. I 2. Sharb A$btib al-Hadith ( 1 89). TRANSLATOR'S NOTES 1 3 . The majority of scholars understand this to mean someone on the brink of death, while others understand this to mean someone who has died. 14. Abu Dawud (3 1 21 ), Nasa'I ( 1074), Abmad (5:26-27), Ibo Majah (1448), Ibo I:Iibban (720), al-I:Iakim ( 1 :565). CHAPTER NINE i. Bukhari (4987). 2. Darimi ( 3 3 5 3 ). 3. Bukhari (2290), Muslim ( 1 869), Abu Dawud (2610), Ibo Majah (2879). 4. The author of this book is al-Baghawi.