Sharia Masla about Iqra Al Quran
MASALA QIRAT O TAJWEED
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ. الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَالْعَاقِبَةُ لِلْمُتَّقِينَ وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ وَعَلَى جَمِيعِ الأَنْبِيَاءِ وَالْمُرْسَلِينَ.
All Praise is due to Allah, we praise Him, and we seek help from Him. We ask forgiveness from Him. We repent to Him; and we seek refuge in Him from our own evils and our own bad deeds. Anyone who is guided by Allah, he is indeed guided; and anyone who has been left astray, will find no one to guide him. I bear witness that there is no god but Allah, the Only One without any partner; and I bear witness that Muhammad, peace and blessings on him, is His servant, and His messenger.
السلام عليكم ورحمة الله وبركاته
Chapter: Prohibition Of Controversy About The Qur'an
باب النَّهْىِ عَنِ الْجِدَالِ، فِي الْقُرْآنِ
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، حَدَّثَنَا يَزِيدُ، - يَعْنِي ابْنَ هَارُونَ - أَخْبَرَنَا مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الْمِرَاءُ فِي الْقُرْآنِ كُفْرٌ " .
Narrated AbuHurayrah: The Prophet (ﷺ) said: Controverting about the Qur'an is disbelief. Sunan Abi Dawud 4603.
https://sunnah.com/abudawud:4603
According to Scholars the following should be avoided.
- Discussion on book of Allah regarding “Qadeem or Muhaddas”.
- Discussion on Mutshabihat.
- Discussion on difference of Iqra al Quran.
- Discussion on any Word of Quran for example “haroof e Muqatta’at.
- Discussion on the Ayat of Taqdeer “Destiny”.
Chapter: The Minimum Recitation That Suffices An Illiterate Person Or A Non 'Arab
باب مَا يُجْزِئُ الأُمِّيَّ وَالأَعْجَمِيَّ مِنَ الْقِرَاءَةِ (141)
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، أَخْبَرَنِي عَمْرٌو، وَابْنُ، لَهِيعَةَ عَنْ بَكْرِ بْنِ سَوَادَةَ، عَنْ وَفَاءِ بْنِ شُرَيْحٍ الصَّدَفِيِّ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ، قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَوْمًا وَنَحْنُ نَقْتَرِئُ فَقَالَ " الْحَمْدُ لِلَّهِ كِتَابُ اللَّهِ وَاحِدٌ وَفِيكُمُ الأَحْمَرُ وَفِيكُمُ الأَبْيَضُ وَفِيكُمُ الأَسْوَدُ اقْرَءُوهُ قَبْلَ أَنْ يَقْرَأَهُ أَقْوَامٌ يُقِيمُونَهُ كَمَا يُقَوَّمُ السَّهْمُ يَتَعَجَّلُ أَجْرَهُ وَلاَ يَتَأَجَّلُهُ
Sahl b. Sa’d al-Sa’idi said: The Messenger of Allah(ﷺ) one day came out to us while we were reciting the Qur’an. He said: Praise be to Allah. The Book of Allah is one, and among you are the red, and among you are the white and among you are the black. Recite it before there appear people who will recite it and straighten it as an arrow is straightened. They will get their reward for it in this world and will not get it in the Hereafter. Sunan Abi Dawud 831. Grade: Hasan Sahih (Al-Albani). https://sunnah.com/abudawud:831
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعُ بْنُ الْجَرَّاحِ، حَدَّثَنَا سُفْيَانُ الثَّوْرِيُّ، عَنْ أَبِي خَالِدٍ الدَّالاَنِيِّ، عَنْ إِبْرَاهِيمَ السَّكْسَكِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى، قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ إِنِّي لاَ أَسْتَطِيعُ أَنْ آخُذَ مِنَ الْقُرْآنِ شَيْئًا فَعَلِّمْنِي مَا يُجْزِئُنِي مِنْهُ . قَالَ " قُلْ سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلاَ إِلَهَ إِلاَّ اللَّهُ وَاللَّهُ أَكْبَرُ وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ " . قَالَ يَا رَسُولَ اللَّهِ هَذَا لِلَّهِ عَزَّ وَجَلَّ فَمَا لِي قَالَ " قُلِ اللَّهُمَّ ارْحَمْنِي وَارْزُقْنِي وَعَافِنِي وَاهْدِنِي " . فَلَمَّا قَامَ قَالَ هَكَذَا بِيَدِهِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَمَّا هَذَا فَقَدْ مَلأَ يَدَهُ مِنَ الْخَيْرِ " .
Narrated Abdullah ibn Abu Awfa: A man came to the Prophet (ﷺ) and said: I cannot memorise anything from the Qur'an: so, teach me something which is sufficient for me. He said: Say Glory be to Allah, and praise be to Allah, and there is no god but Allah, and Allah is most great, and there is no might and no strength but in Allah. He said: Messenger of Allah, this is for Allah, but what is for me? He said: Say: O Allah have mercy on me, and sustain me, and keep me well, and guide me. When he stood up, he made a sign with his hand (indicating that he had earned a lot).
The Messenger of Allah (ﷺ) said: He filed up his hand with virtues. Sunan Abi Dawud 832. https://sunnah.com/abudawud:832
حَدَّثَنَا وَهْبُ بْنُ بَقِيَّةَ، أَخْبَرَنَا خَالِدٌ، عَنْ حُمَيْدٍ الأَعْرَجِ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَنَحْنُ نَقْرَأُ الْقُرْآنَ وَفِينَا الأَعْرَابِيُّ وَالأَعْجَمِيُّ فَقَالَ " اقْرَءُوا فَكُلٌّ حَسَنٌ وَسَيَجِيءُ أَقْوَامٌ يُقِيمُونَهُ كَمَا يُقَامُ الْقِدْحُ يَتَعَجَّلُونَهُ وَلاَ يَتَأَجَّلُونَهُ "
Narrated Jabir ibn Abdullah: The Messenger of Allah (ﷺ) came to us while we were reciting the Qur'an, and there were among us bedouins and the non-Arabs. He said: Recite, all is well. In the near future there will appear people who will straighten it (the Qur'an) as an arrow is straightened. They will recite it quickly and not slowly (or it means that they will get the reward in this world and not in the Hereafter). Sunan Dawud 830.
https://sunnah.com/abudawud:830.
Qur’an began to write the rules of intonation. It is said that the first person to collect the science of tajwīd in his book Kitāb al-Qirā'āt was Imām Abu ʻUbaid al-Qāsim bin Salām (774 - 838 CE) in the third century of Hijra.
Imam Al-Shatibi (1320 - 1388 CE) wrote a poem outlining the two most famous ways passed down from each of seven strong imams, known as ash-Shatibiyyah. In it, he documented the rules of recitation of Naafi’, Ibn Katheer, Abu ‘Amr, Ibn ‘Aamir, ‘Aasim, al-Kisaa’i, and Hamzah. It is 1173 lines long and a major reference for the seven qira’aat.
The central Quranic verse about tajwid is verse 73:4: Surah Muzamil
"...and recite the Qur'an with measured recitation."
The word tartīl (Arabic: ترتيل), as used in this verse, is often also used in hadith in conjunction with its command. It means to articulate slowly, carefully, and precisely.
Abu Dawud’s hadith collection has a chapter heading titled "Recommendation of (reciting with) tartīl in the Qur'an." It begins with the narration: "The Messenger of Allah peace and blessings be upon him said: One who was devoted to the Qur'an will be told to recite, ascend and recite slowly (Arabic: رتل rattil) as he recited slowly when he was in the world, for he will reach his abode when he comes to the last verse he recites (Abi Dawud 1464).
Qatadah said: I asked Anas about the recitation of the Qur'an by the Prophet, peace and blessings be upon him. He said: He used to express all the long accents clearly (Arabic: كَانَ يَمُدُّ مَدًّا) (Sunan Abi Dawud 1465).
Now understanding for those, who bring the scenario and keep the differentiate between the one who read with Tajwid is better and one without Tajwid the prayers and not valid. I will discuss this scenario in the light of most prominent scholars view,
In view of majority of Scholar, learning Quran with Tajwid is not a Fard al kafaya except for Surah Fatiha. Now there are different type of error while reciting Quran but we will discuss the one which invalidate the prayers.
The one who substitutes one letter for another is known in Arabic as althagh (one whose pronunciation is defective). Several scenarios may apply in such a case:
1 – The defect in his pronunciation may be mild, so that he basically pronounces the letter, but not perfectly. In this case the defective pronunciation does not matter, and he may lead the prayers.
It says in Tuhfat al-Manhaaj (2/285):
A slight defect in pronunciation does not matter, in the sense that the person basically pronounces the letter, but it is not exact. End quote.
Al-Mardaawi narrated in al-Insaaf (2/271) that al-Aamidi said: If that – i.e., defective pronunciation – is mild, then it does not mean that the prayer is invalid, but if it is severe then the prayer is not valid. End quote.
2 – If the defective pronunciation is severe, such as substituting one letter for another, and the person is able to correct it but does not do so, in this case the person’s prayer is not valid and he may not lead the prayers, if that (mispronounced) letter appears in al-Faatihah.
Al-Nawawi said in al-Majmoo’ (4/359):
It is essential to recite al-Faatihah in prayer with all its letters, including those which are doubled (letters with shaddah) … if a shaddah is omitted or one letter is substituted for another even though the person is able to pronounce it, then his recitation is not valid.
He also said (4/166):
If a person whose pronunciation is defective is able to learn how to pronounce things properly, then his prayer is invalid in and of itself, and it is not permissible to follow him as an imam, and there is no scholarly dispute on this point. End quote.
Ibn Qudaamah said in al-Mughni (2/15):
Whoever omits a letter of al-Faatihah because he is unable to pronounce it, or substitutes another letter for it, such as pronouncing the ra’ as ghayn… if he is able to correct any of that and does not do so, then his prayer is not valid, and neither is the prayer of anyone who follows him as an imam. End quote.
3 – If the defective pronunciation is severe, such as substituting one letter for another, but he is not able to correct his pronunciation, in this case his prayer is valid, according to scholarly consensus.
Al-Nawawi said in al-Majmoo’ (4/166):
If a person with defective pronunciation is not able to learn, because his tongue cannot pronounce the letters or there is too little time, and he cannot do that, then his prayer is valid in and of itself. End quote.
The scholars differed as to whether it is valid for such a person to lead the prayers or not.
In al-Majmoo’ (4/166), al-Nawawi narrated that the view that it is valid was favoured by al-Muzani, Abu Thawr and Ibn al-Mundhir; this is also the view of ‘Ata’ and Qataadah.
In Haashiyat Ibn ‘Aabideen (1/582) it is narrated that the view favoured by some of the
Hanafi scholars is that it is acceptable for a person whose pronunciation is defective to lead the prayer. These scholars quoted evidence for that, such as the following:
1 – The verse in which Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope” [al-Baqarah 2:286]
If a person is unable to pronounce the letters properly, then he is not burdened with more than he is able to do.
2 – Analogy with one who is unable to stand. Standing is an essential part of the prayer without which an obligatory prayer is invalid, but it is waived in the case of one who is unable to stand and if he leads the prayer, the prayer is valid. The same applies to one whose pronunciation is defective leading the prayer, because he is unable to pronounce the words properly. See al-Majmoo’, 4/166.
Ibn Hazm said in al-Muhalla (3/134):
As for the one whose pronunciation is defective or the one whose recitation is not clear, or the one with a foreign tongue (one who does not differentiate between daad and za’ or between seen and saad, and so on), or the one who makes many mistakes in grammar, it is permissible to pray behind them, because Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”. [al-Baqarah 2:286]
So they are not expected to do more than they are able to, or anything that they are not able to. They have performed their prayers as they were commanded, and whoever performs his prayer as he was commanded, has done well, and Allaah says 9:91
لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ ۚ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍۢ ۚ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ
There is no blame on the weak, the sick, or those lacking the means ˹if they stay behind˺, as long as they are true to Allah and His Messenger. There is no blame on the good doers. And Allah is All-Forgiving, Most Merciful.
So clearly “No ground (of complaint) can there be against the Muhsinoon (good-doers)” [al-Tawbah 9:91]
Shaykh Ibn ‘Uthaymeen was asked:
I heard someone say that it is not valid for a person whose pronunciation is defective to lead the people in prayer, i.e., it is not valid to pray behind him, because he has a fault. Is this correct or not?
He replied: This is correct according to some scholars, who think that if a person whose speech is defective substitutes one letter for another, such as substituting ghayn or laam for ra’, and so on, then it is not valid for him to lead the prayers, because he is like an illiterate man, and it is not valid for an illiterate man to lead anyone in prayer except others who are like him.
Ibn ‘Uthaymeen (may Allah have mercy on him) also said: If it is known that the imam does not recite at a moderate pace in his prayer, and that he does not stand long enough to allow the people praying behind him to complete al-Faatihah, then you should not pray with him at all, because it is not permissible to pray with him, as you are caught between two things: either you will follow him and miss out on the essential part of the prayer, or you will do the essential part of the prayer and miss out on following the imam. We warn these imams about such things.
Other scholars think that it is valid for Imam to lead others in prayer because if a person’s own prayer is valid, it is valid for him to lead others in prayer, and because he is doing what he is obliged to do, namely fearing Allaah as much as he can. Allaah says
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
If an imam is unable to stand, he may still lead others in prayer who are able to do so, and this case is similar, because in both cases the person is unable to do something which is an essential part of the prayer – one is unable to stand and one is unable to recite properly.
This view is the one which is correct: it is valid for one whose pronunciation is defective to lead the prayer, even if he substitutes one letter for another, so long as this is what he is able to do. But nevertheless, we should choose a person to lead the prayer who has no faults, so as to be on the safe side and avoid an area concerning which there is scholarly dispute. But this is not applicable to the IMAM who I chosen by the Majority of the community and the sign of a Unity and great hold of Knowledge and on the implementation of Quran and Sunnah, and standing against the biddah. Fataawa Noor a’al al-Darb,
See also al-Sharh al-Munti’, 4/248, 249.
Shaykh ‘Abd Al-‘Aziz ibn Baz (may Allah have mercy on him) was asked: There is an Imam who makes grammatical mistakes when he recites the Quran, and sometimes he adds to or takes away letters in the Quranic verses. What is the ruling on praying behind him?
He (may Allah have mercy on him) replied: “If the Imam’s mistakes do not alter the meaning, there is nothing wrong with praying behind him, such as if he says Rabba or Rabbu instead of Rabbi in the phrase Al-hamdu Lillahi Rabbi l-`alamin; or if he says Al-Rahmanu instead of Al-Rahmani etc. But if his mistake changes the meaning, then people should not pray behind him if he does not benefit when being corrected, such as if he says Iyyaki na`budu instead of Iyyaka na`budu or saying An`amtu `alayhim instead of An`amta `alayhim. But if he accepts being taught and corrects his recitation when corrected, then it is valid to pray behind him. What is prescribed in all cases is for the Muslim to teach his brother both in prayer and otherwise, because the Muslim is the brother of his fellow-Muslim and he guides him if he makes a mistake and teaches him if he is ignorant and corrects him if he makes a mistake when reciting the Quran.” (Majmu` Fatawa Ibn Baz, 12/98-99).
But Sheikh Also mentioned the following hadith, regarding there is no Objection in case of Mistake rather there is double reward for the one who is learning with difficulties.
حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَةُ، قَالَ سَمِعْتُ زُرَارَةَ بْنَ أَوْفَى، يُحَدِّثُ عَنْ سَعْدِ بْنِ هِشَامٍ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ وَهْوَ حَافِظٌ لَهُ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَمَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ وَهْوَ يَتَعَاهَدُهُ وَهْوَ عَلَيْهِ شَدِيدٌ، فَلَهُ أَجْرَانِ ".
Narrated Aisha: The Prophet (ﷺ) said, "Such a person as recites the Qur'an and master’s it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Qur'an by heart, and recites it with great difficulty, will have a double reward. Bukhari 4937. https://sunnah.com/bukhari:4937
Imam’s role in society, there is no doubt that it is an important role. How can it be otherwise when he is leading the prayers which are the most important pillar of Islam after the Shahaadatayn (twin testimony of faith)? The imam is the leader and the worshippers behind him are his followers. The imam guides and leads his jamaa’ah (group) by giving lessons and talks. The Messenger of Allah (peace and blessings of Allah be upon him) and the Rightly Guided khaleefahs used to hold gatherings in the mosques where the Muslims would gather so that they might consult with one another concerning religious and worldly matters and so that they might teach the people about Tawheed, fiqh, good manners, and also enjoin what is good and forbid what is evil.”
The greatest Imam ever was our beloved master, the leader of humanity Muhammad (peace be upon him). The Imam is not merely a prayer leader, but someone responsible for helping us with our journey towards Allah.
Beware of˺ the Day We will summon every people with their leader. So, whoever will be given their record in their right hand will read it ˹happily˺ and will not be wronged ˹even by the width of˺ the thread of a date stone. (Al-Isra:71).
So for community to give great respect to the Imam and rank the Imam as he Rank, prioritize and firmly implementation the Quran and Sunnah, and the Imam who stand firmly against the shirk and biddah.
Please if you have any questions, do not hesitate to contact at info@irlammosque.org
I conclude with this and send prayers of blessings and peace upon your Prophet as your Lord commanded:
Allahumma Sallai Al’a Muahmmad’n wa’aila Muhammad
Remember Allah, the Great – He will remember you. Thank Him for His favours – He will increase you therein. And seek forgiveness from Him – He will forgive you. And be conscious of Him – He will provide you a way out of difficult matters. And, establish the prayer.
BY SHEIKH IMAM MAHBOOB RASOOL