Manners when reading the Qur'an

Manners of the Heart

A. Understanding of the origin of the words

This is an indication to the greatness of the words being read, and the bounty of Allah; Glorified is He, to His creation when He addressed His creation with these words.

B. Putting into the heart the understanding that these are not the words of man.

Through this the reader should think about the characteristics of Allah the Exalted.

C. Presence of the heart while reading.

Through this the reader should throw away other thoughts while reading the Qur’an.

D. Pondering the meaning.

There is less reward in reciting the Qur'an without understanding the meaning. The Qur'an was revealed for guidance and this can be achieved through recitation accompanied with pondering.

E. Understanding the meaning.

This means interacting and reacting to every verse according to what is proper for it.

F. Individualization

This means that the reader feels that every message in the Qur’an is meant especially for him personally.

External Manners for reading the Qur’an

1. Purity of body and clothes and place.
   Using sawak.

2. Facing the Qiblah.

3. Seeking refuge from rejected Satan and reading the basmalah.
   Not reading when yawning.

4. Avoiding cutting off reading to talk with people.

5. Stopping at a verse of warning and seeking protection with Allah, and stopping at a verse of mercy and asking The Merciful for His Bounty.

6. Humbleness and crying when reading.

Imam An-Nawwawi may Allah be Merciful to him said: Crying when reading the Qur’an is a characteristic of those who know Allah (know Him through His names and Characteristics) and the feelings of the righteous.

Good article from -> http://www.abouttajweed.com

Why should we read the Qur'an with tajweed? PDF Download

Tajweed book

What are common mistakes in Tajweed that non-Arabs make?

Lessons on: Seeking refuge and the basmalah in recitation of the Qur'an

Lessons on: Articulation points and articulation areas of the Arabic letters

Lessons on: The Mechanism for the Formation of Letters

Lessons on: The Ghunnah and its ranks

Lessons on: The Noon Saakinah and Tanween

Lessons on: The Meem Saakinah

Lessons on: The Laam Saakinah

Lessons on: The Mudood (The Lengthenings)

The Qalqalah mechanism

Lessons on: The Accent in Recitation of the Glorious Qur'an

Lessons on: The Characteristics of the Arabic Letters

Lessons on: Tafkheem and Tarqeeq

Lessons on: The two the same, the two similar, the two close and the two far

Lessons on: Grammar (brief intro)

Lessons on: Hamzah Al-Wasl

Lessons on: Al-Waqf (The Stop)

Lessons on: Al-Ibtidaa' (The Beginning)

As-Sakt (The breathless pause)

Al-Ikhtilaas

Lessons on: Stopping on the Ends of Words

Lessons on: The Female Ha' Written with a Ta'

Lessons on: Differences of plurality and singularity of the female ha' written as ta'

Lessons on: Words written separately and together, Al-Maqtoo3 and Al-MawSool

Lessons on: Special words for Hafs 'an 'Aasim min Tareeq Ash-Shatibiyyah

Tajweed book

PDF Download: The Manners of those seeking knowledge

The Ten Qira'aat (for advanced students of the Qur'an)

PDF Chart of the 10 Qira'aat

The Recitation of Ibn Katheer

His full name is Abdullah bin Katheer bin Al-Mutallib Al-Qurayshi and his nickname was Abu Ma’bud. He was the Imam of the people of Mekkah for reciting the Qur’an. He was born in the year 45 Al-Hijara, and knew some of the Sahaaba such as Abu Ayub Al-Ansaari and Anas bin Maalak and others, so he is of the Taabi’een. He read the complete Qur’an to Abdullah Ain As-Saa’ib and was approved by him and others. He was known to be eloquent and fluent in the Arabic language and its usage. Ibn Katheer was known to be have a tranquil disposition and qahhaar. He died in the year 120 Al-Hijara, Rahimahu Allah.

The recitation of Ibn Katheer has two raawees, and , and both of them took the reading from an in between link, not directly from Imam Ibn Katheer himself, but from a mastered reciter who took the reading from Ibn Katheer.

Ahmed bin Abdullah ibn Al-Qaasim bin Naafi’ bin Abee Bazzah, was a teacher of research and verification and the reciter of Makkah and the mua’dhin of the Haram of Mekkah. The reciters of Mekkah at his time learned from him. He was born in the year 170 Al-Hijarah and died 250 Al-Hijarah.

Muhammed bin Abdurrahmaan bin Khalid Al-Makkee, nicknamed Qunbul. The shuyookh of recitation in the Hijaaz area took the Qur’an through him. He was born in the year 195 Al-Hijarah and died 291 Al-Hijarah.

Because there are very few differences between the riwaayah of and , we will give the rules as one. If there is a difference at any time between them in the basic rules, we will indicate so.

1. The Basmalah between two surahs

The recitation of always has a basmalah when the reader is joining the end of one surah with the beginning of the next following surah. The only exception to this would be between surah al-Anfaal and At-Tawbah, since there is no basmalah before surah at-Tawbah.

2.

Ibn Katheer reads in surah Al-Faatihah aayah 4 with no alif in the word .

3. and

* For the riwaayah of only, the word and are read with a , instead of a wherever this is found in the Qur’an. reads them with a .

4. . Lengthening of a dhammah on the plural meem on the end of a word.

The recitation of Ibn Katheer reads with the lengthening of a temporary dhammah put on the plural of two vowel counts on the end of a word, if the first pronounced letter of the next word is voweled. Example words can be found in the following aayah:

(Al-An'am 87)

Ibn Katheer reads with two vowel counts, so the lengthening of the dhammah on the plural is always two vowel counts whether the plural is followed by or not.

If the word ending in the plural is followed by a sukoon, as in:

(Al-i-'Imran 110), there is no lengthening of the dhammah on the .

Click on the link below to hear the Faatihah recited with both riwaayahs of Ibn Katheer, (note the Sheikh repeats aayah 6 and part of 7 to show the difference the two have in the words and .

http://www.islamweb.net/ver2/engblue/audio.php?page=souraview&qid=627&rid=12

Tajweed Q&A 13

Question

As Salam Alikum:

I know the definition of Rikhawa is the "running on of the sound with the letter due to the weakness in the reliance of the articulation point". I understand this definition well but the definition of the name Rikhawa means softness. How does the definition softness applies to the running of the sound. In other words, why is it called softness?

Thank you so much

Answer

Wa alaikum assalaam wa rahmatu Allahi wa barakatuh.

The Arabic language scholars assigned names of characteristics to the Arabic letters many hundreds of years ago, but the name of is very suited for the characteristic of running on of the sound.

When there is a weakness of the reliance on an articulation point, the letter then is weak in that aspect. The running of sound in the letters of is a soft sound and a denotes a weakness in the letter, so it is appropriate.

You are most welcome.

Tajweed Q&A 12

Question

Dear Brother,

I just learned that there are several terminologies for the letter haa':

1 Haa Kinayah or Haa Dhamir

2 Haa Kalimah

3 Haa ta'nith

4 Haa Sakta

I wish to know what is the explanation for this type of haa and how is the way to pronounce words with such occurrence especially in Surah Al-Haqqah.

jazakallah.

Answer

Assalaam alaikum.

The pronoun called or is attached to a word and means his, or to him, depending on its placement. This has a place in Arabic grammar and a clear meaning. The is pronounced when continuing and stopping, and under certain circumstances, the dhammah or kasrah on the is lengthened. Please see click here and here for more explanation on when it is lengthened. Examples are: , .

We are not aware of the existence of the term “ha’ al-kalimah”, could not find a reference to it in Arabic language books, and consulted experts in the Arabic language who are also unaware of it. The only explanation would be any in a word, but it would have no significance as far as a term.

The female called is found on the end of nouns only and usually demonstrates a female gender in the word. It looks like or . When stopping on a noun ending with a written we stop with a saakinah. When reading the noun ending with in continuum with the next word, we pronounce it as the letter with the accompanying vowel. Examples are the words: , and .

The is something the Arabs used for emphasis and/or to show the vowel on the last word of the original word. It is an extra saakinah, not part of the original make up attached to a word and has no grammatical significance. It is saakinah both when stopping and continuing for the recitation of Hafs ‘an ‘Aasim. There is a voweled letter before the , either with the original voweling or with a incidental voweling because of two saakin letters meeting. In the several cases in surah Al-Haaqqah, (aayaat 19, 20, 25, 26, 28, and 29) such as the word: , the possessive on the end of the original word acquires a fathah to rid of two saakinah letters meeting.

Wa iyyaakum wa-l-muslimeen.