On Recitation of the Qur’an During Ramadan

On Recitation of the Qur’an During Ramadan

Shaykh Abdullahi Dan Fuduye’, may Allah be merciful to
him said in his Fara’id al-Jaleela where he raises the
question whether reciting the Qur’an in a slow
measured manner (tarteelan) or reciting it rapidly
(hadran) is better. He said:

“Its recitation in a slow measured manner to most
(scholars) is considered better

Than reciting it rapidly, (but in this) there are
three opinions that justify it.”

Here the Shaykh, may Allah be merciful to him,
demonstrates that the scholars differ regarding the
superiority of reciting slow or rapidly. Some of the
scholars believe that slow measured recitation is best
unrestrictedly, while others believe that rapid
recitation is best unrestrictedly.

He begins by explaining the judgment of those who say
that rapid recitation is best by delineating three
opinions regarding this. He says, may Allah be
merciful to him:

“The one who is in difficulty, the one who knows its
meanings

And the one who acts as Imam for people other than
himself.

Here the Shaykh, may Allah be merciful to him, gives
three opinions regarding the legality of reciting
rapidly (hadran).

[1] The first opinion is for the one who is in
difficulty (shaqqa). Difficulties for the one reciting
are in three varieties. The first one is the one
pressed for time and he wants to recite a particular
amount (hazb) at a particular time. The second one is
the one in difficult circumstances spiritually or
worldly and he wants relief from Allah ta`ala
immediately. The third one is the wayfarer (ibn
as-sabeel) who is on the journey, whether that journey
be traversing the earth to attain the bounties of his
Lord, or the traveler (saalik) on the spiritual
journey (suluuk) to his Lord. In both cases, the
traveler encounters difficulties. The scholars have
said: “Knowledge is extensive and times is short”.

[2] The second opinion is ‘the one who knows its
meanings’. This means the one who understands the
Arabic language and knows what he is reciting. It also
means the scholar who is firm in his understanding of
the legal judgments of the Qur’an, along with its
rules, and its adab. It also means the one who knows
its outer meanings and inner meanings. This is the one
firm in the knowledge and gnosis of his Lord and
understands with piercing insight the lights and
sciences, which manifest from the letters, the words,
the separated letters, the verses, and the chapters of
the Mighty Qur’an. Neither its outer forms veil him
from its hidden meanings, nor does its hidden secrets
drown him from its outer aspects. “One hour’s
contemplation of the scholar is worth seventy years
worship of the ignorant one.”

[3] The third opinion is ‘the one who acts as Imam for
people other than himself.’ This one is the example
and the paradigm that leads the common people in the
prescribed prayers. Sometimes he may lead the weak,
the old and sick, which gives him license to shorten
the prayer for those following. “O Allah Whoever is
appointed over any affair of my Umma and he makes it
difficult for them, make things difficult for him.
Whoever is appointed over any affair of my Umma and he
makes it easy for them, make things easy for him.”

Thus, avoiding making difficulties for the followers
and yearning to make things easy for them requires
shortening the prayer, which in turn requires the Imam
to recite rapidly.

He is also the Imam of those who are firm and resolute
in their desire for spiritual rewards, who fulfills
the trust in adhering to the Sunna of the Prophet, may
Allah bless him and grant him peace by standing
sometimes long in prayer and sometimes reciting the
longer chapters of the Qur’an, in accordance with the
way of the Salaf as-Saalih, may Allah be pleased with
them.

Imam al-Manjuuri said in his Jaami` at-Talqeen: “The
one who is the imam reciting rapidly regarding his
right as imam is better, while reciting in a slow
measured manner in best for others.” The proofs for
all these three opinions is from the Qur’an, the Sunna
and by reason. As for the Qur’an Allah ta`ala says:

“O you who believe remember Allah with much
remembrance.” As for the Sunna there is the words of
the Messenger of Allah, may Allah bless him and grant
peace as related in the Saheeh of al-Bukhari on the
authority of Abu Hurayra:

“When one of you prays with the people, he should
lighten the prayer, for among them are the weak,
infirm, the one who has needs, and the elderly. But
when one of you prays by himself, he can elongate the
prayer as he likes.”

As for as reason is concerned, ‘much remembrance
cannot occur except through reciting much Qur’an and
this cannot be accomplished except through rapid
recitation (hadran). Further, And Allah knows best.

“The proof for the majority is in the Qur’an

And the Sunna of the Prophet, and by implication.”

Here the Shaykh, may Allah be merciful to him, informs
us that the majority of the scholars who are of the
opinion that reciting the Qur’an in a slow measured
manner (tarteelan) is best, have their proofs from the
Infallible Qur’an, from the Sunna, and by means of
reason. As for the proof from the Qur’an there is the
words of Allah ta`ala:

“And recite the Qur’an in a slow measured manner.” And
there is His Exalted words:

“Will they not be attentive to the meanings of the
Qur’an?” And there is His Exalted words:

“A Blessed Book, which We have revealed to you so that
they may be attentive to the meanings of its verses.”

As for the Sunna there is the practice of the
Messenger of Allah, may Allah bless him and grant him
peace as related by Abd’r-Razaaq, Abdu ibn Humayd, Ibn
Nasr and Ibn al-Mundhir on the authority of Qatada who
said regarding Allah’s words: “And recite the Qur’an
in a slow measured manner”;

‘It has reached us that the most general recitation of
the Prophet, may Allah bless him and grant him peace
was drawn out.”

As for as the proofs for reciting in a slow measured
manner based upon reasoned implication (ma`ana), the
scholars of the Sunna believe that tarteel is nearest
to showing dignity and respect for the Qur’an, along
with the fact that tarteel is stronger in leaving
influence and having effect upon the heart, more so
than rushing and destroying the Qur’an with one’s
tongue.

Then Shaykh Abdullahi clarifies that each opinion has
its proofs which are all valid and that some of the
scholars of the Sunna consider that reciting the
Qur’an in a slow measured manner (tarteelan) as well
as rapidly (hadran) are equally valid, by his words:

“Like other scholars, it is said that slow and rapid
are equal

Those who hold to the superiority of one over the
other have their proofs.”

After establishing the legality of reciting slowly or
rapidly, Shaykh Abdullahi then introduces the servants
to the methodology and merits of reciting the Qur’an
in one week (seven days).

He said:

“And seal the Qur’an in a week, for this is

The most perfect way due to its renown, and less than
that is what is easy.

It is reprehensible to recite it less than three days

It is also said that it is not reprehensible in the
most famous of researches.”

The proof for this is in what Imam an-Nawwawi said in
his commentary upon the Saheeh of Imam Muslim: “As for
the saying of the Prophet, may Allah bless him and
grant him peace:

“Recite the Qur’an every month.” He then said: “Every
twenty days”.

He then said: “Every seven days and no less”. The
Salaf had different customs in their every day
recitation based upon their spiritual states,
comprehension, and daily litanies. Some of them used
to seal the Qur’an every month. Some of them used to
seal the Qur’an every twenty days. Some of them used
to seal it every ten days, while the majority of them
finished it in seven days. Many of them used to finish
it in three days as well as in a day and a night. Some
of them used to finish it in one night. Some would
even complete the Qur’an three times in one night,
while some went as far as to complete the Qur’an eight
times in one night. This is the most that I have heard
that it had been done.”

As far as the reprehensibility of sealing the Qur’an
in less than three days as Shaykh Abdullahi said the
proof for this is from the Sunna as it has been
narrated by Abdullahi ibn `Amr that the Prophet, may
Allah bless him and grant him peace said:

“The one who recites the Qur’an in less than three
days will not be able to understand it.”

Ibn Hajr said that this means, that the person will
not be able to understand the outward meanings of what
he recites. Although some of the scholars give a
license to seal the Qur’an in less than three days
based upon what was related on the authority of Uthman
ibn `Afan, that he would recite the Qur’an in a single
raka`at.

It has also been related on the authority of Sa`id ibn
Jubayr that he would recite the Qur’an in a single
raka`at while in the Ka`aba.

Muhammad ibn Nasr said regarding the standing at night
in prayer: “Sa`id ibn al-Masayyib used to seal the
Qur’an in two nights.”

At-Tahawi related with his chain of authority going
back to Ibn Serin who said: “Tamim as-Daari used to
give life to the whole of the night by reciting the
entire Qur’an in a single raka`at.”

This is the meaning of Shaykh Abdullahi’s words: ‘It
is also said that it is not reprehensible in the most
famous of researches’

The Shaykh Abdullahi explains how the recitation of
the Qur’an in seven days should be accomplished. He
said:

“Its recitation in seven days is the middle way
Without division or splitting up, is the way it is
done
For the first night the first three chapters should
be recited
Then the next five, then the next seven, then nine,
then ten
Along with a chapter, then the same along with three
more
Then recite from chapter Qaf until the ending, which
is its elaboration.”

Here Shaykh Abdullahi Dan Fuduye’ delineates the
methodology of reciting the Qur’an in seven days. He
defines this way as the middle way because this was
the method utilized by most of the Companions of
Muhammad, may Allah bless him and grant him peace. He
said that the first three chapters of the Qur’an
should be recited the first day, stopping after
surat’l-Nisaa. Then the next five chapters should be
recited the second day, stopping after surat’l-Tawba.
Then the next seven chapters should be recited the
third day, stopping after surat’l-Nahl. Then the next
nine chapters should be recited the fourth day,
stopping after surat’l-Farqaan. Then the next eleven
chapters should be recited the fifth day, stopping
after surat’l-Yaaseen. Then the next thirteen chapters
should be recited the sixth day, stopping after
surat’l-Hujaraat. Then the last day one should recite
from surat’l-Qaaf until the end of the Qur’an. Shaykh
Abdullahi then says:

“Seal it in the beginning of the night or the
beginning of the day

And how many narrations have come regarding the
sealing of the Qur’an?”

What the Shaykh means here, is that there are
innumerous narrations from the Prophet, may Allah
bless him and grant him peace extolling the merits of
sealing the Qur’an.

Among them is what was related on the authority Sa`d
that the Messenger of Allah, may Allah bless him and
grant him peace said:

“Whoever seals the Qur’an the Angels send blessings
upon him until evening. Whoever seals the Qur’an in
the last part of the day, the Angels send blessings
upon him until morning.”

It has been related on the authority of Ibn Mas`ud
that the Messenger of Allah may Allah bless him and
grant him peace said:

“Whoever is present at the commencing of the
recitation of the Qur’an, it is as though he were
present at the victory of Muslims when attaining
victory. Whoever is present at the sealing of the
Qur’an, it is as though he were present at the spoils
of war when it is being divided.”

It has been related on the authority of `Amr ibn
Shu`ayb that the Messenger of Allah, may Allah bless
him and grant him peace said:

“When the servant seals the Qur’an, more than sixty
thousand Angels pray upon him when he finishes it.”

It was related on the authority of Anas ibn Malik that
the Messenger of Allah, may Allah bless him and grant
him peace said:

“Verily with the one who recites the Qur’an when he
seals is accepted supplications and a tree in
Paradise.”

Shaykh Abdullahi then informs the servants about the
adab of supplication at the sealing of the Qur’an and
who should be included in one’s supplication. He said:

“And supplicate for mercy and the attainment of
request

And how many supplications after it have been narrated
from the Messenger?”

And supplicate for oneself, the wives, and those who
have believed

And say to them when you have finished your
supplication: ‘Say: Amen’.”

Here the Shaykh delineates the permissibility of
gathering the family and the jama`at to seal the
Qur’an in order for the blessings to descend upon
everyone present. The evidence for this from the Sunna
is in what was related by Ibn an-Najaar on the
authority of Anas ibn Malik in his Musnad where the
Messenger of Allah, may Allah bless him and grant him
peace said:

“The Prophet, may Allah bless him and grant him peace,
when he would seal (the Qur’an) he would gather his
wives and make supplication.” Shaykh Abdullahi, may
Allah be merciful to him informed us that there are
many prophetic traditions narrated regarding the
supplications at the sealing of the Qur’an.

However, it goes with out saying that among the best
supplications for this Jama`at at the sealing of the
Qur’an are those supplications narrated from Shehu
Uthman Dan Fuduye’, Shaykh Abdullahi Dan Fuduye’ and
Sultan Muhammad Bello, may Allah be pleased with them.
Among these are the Munaajat, the Dalaa’il, and the
Daaliyat of Shehu Uthman Dan Fuduye’.

Among them are the Hizb al-Ashraar and the Wird
al-Adhkaar wa’d-Da`awaat of Shaykh Abdullahi Dan
Fuduye’.

Among them is the Majmu` al-Istighfaar of Sultan
Muhammad Bello. There are many other supplications
from the Saaliheen, like the ahzaab of Shaykh
Abu’l-Hassan as-Shadhili, the awraad of Shaykh
al-Haddad, the awraad of Imam an-Nawwawi and all the
aupplications and adhkaar narrated from the Prophet,
may Allah bless him and grant him peace.

Shaykh Abdullahi Dan Fuduye’ clarified the means that
the servant can obtain baraka through the recitation
of the Qur’an in his Diya `Uluum ad-Deen when he said:

It is necessary that the one reciting Qur’an that he
have ablution, face the qibla, bow his head, and sit
as though he is sitting in the prayer. It is best that
he do so in the masjid, while reciting in a slow
measured tone (tarteelan), and being in a state of
reflection. The presence of his heart in his
recitation should cause him to weep, hoping in that to
attain the divine promises and fearing to fall into
the divine threats. The servant should also realize
his shortcomings in performing the obligations and
limitations of Allah ta`ala. He should be scrupulous
in given each verse of the Qur’an its rights. Thus,
when he comes upon a verse of prostration, he should
prostrate and make the supplication that is connected
to the verse that he is reciting. In addition to this,
the servant should beautify or adorn his inner-self
with the following ten sequential courtesies (adab):

[1] first comprehension of the root of the words;

[2] then glorification of Allah;

[3] then the presence of the heart;

[4] then being attentive;

[5] then understanding;

[6] then removal of those barriers which prevent
understanding, like being persistent in sins and
obeying one’s corrupt passions;

[7] then taking the Qur’an as one’s argument. This
means considering that he is the one intended in every
expression in the Qur’an.

Thus, the servant should assess carefully the
obligations, the prohibitions, the divine promises,
the divine punishments, the stories of the foregone
people and the Prophets and take lessons from them. He
should also imitate what he reads from the Prophets
and the righteous regarding their patience against
afflictions and their firmness in the religion as a
means of expecting divine assistance and victory.

[8] Then, the servant should take on the influence of
fear, dread, and hope.

[9] Then, he should move from there and rise up in his
recitation to the station of direct witnessing of his
Lord and intimate conversation with Him.

[10] Ten finally, the servant should free himself of
all power, strength and attachments to the self and
rely solely on the Power, Strength and Divine Ability
of Allah ta`ala la in his recitation. Truly, Allah
specifies this favor for whomever He wills with
whatever He wills. It is also necessary that the
servant seal the Qur’an every week (in seven days) or
every month or at least twice a year or less than that
which is easiest for him.”

Success is with Allah