Allah, The Exalted, Says (What means): "Those who rehearse the Book of God, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail: For He will pay them their meed, nay, He will give them (even) more out of His Bounty: for He is Oft-Forgiving, Most Ready to appreciate (service)." [Fatir/29-30].
'Aishah (May Allah be pleased with her) reported: "The Messenger of Allah (PBUH) said: "The one who is proficient in the recitation of the Qur'an will be with the honourable and obedient scribes (angels) and he who recites the Qur'an and finds it difficult to recite, doing his best to recite it in the best way possible, will have two rewards." [Agreed upon].
This is a concise collection of etiquettes and rulings related to the recitation of the Quran. We ask Allah Almighty to benefit us through them, for He is the All-Hearing, the Responsive.
- Reciting the Quran is an act of worship for which the reader is rewarded, even if they do not complete the entire surah. The reader earns a reward for every letter they recite.
- Reciting the Quran carries greater reward than merely listening to it, though both are beneficial.
- It is recommended for a person intending to recite the Quran to clean their mouth using a Miswak or other means.
- It is forbidden for someone in a state of ritual impurity (whether due to major impurity such as Janabah or minor impurity such as loss of (Wudu) to touch or carry the Mus-haf, whether directly or through a cover, and whether touching the actual script, the margins, or the binding.
- It is recommended to recite the Quran while in a state of purification. However, if someone with minor impurity (without Wudu) recites without touching the Mus-haf, it is permissible by consensus. As for someone in a state of major impurity (such as Janabah) or a menstruating woman, it is forbidden for them to recite the Quran, whether a full verse or less, unless they do not intend it as recitation—such as saying "Alhamdulillah" to express gratitude or "Bismillah" before eating. Similarly, if they intend supplication, such as saying "Rabbana atina fi’d-dunya hasanah wa fi’l-akhirati hasanah", there is no issue.
- If a person with Wudu intends to recite the Quran, attend a lesson, or engage in similar activities, it is not recommended for them to renew their Wudu unless needed.
- It is recommended for the reciter to seek refuge in Allah (Ta'awwudh) before reciting, to face the Qiblah, to reflect on the meanings, to recite with measured tones (Tartil), and to recite aloud if there is no fear of showing off (Riya’) and if it does not disturb someone praying or sleeping. It is also encouraged to weep while reciting; if one cannot, they should try to cultivate a sense of humility and devotion.
- The Ta'awwudh (seeking refuge in Allah), as mentioned in the verse (What means): "So when you recite the Quran, seek refuge with Allah" (An-Nahl: 98), applies when reading for recitation. However, if a verse is quoted as evidence or for reasoning, the Ta'awwudh is not required.
- It is recommended to say the Ta'awwudh aloud when reciting the Quran audibly outside of prayer. However, in prayer, it should always be said silently.
- Saying Bismillah before recitation is Sunna, even if one starts from the middle of a surah. However, if beginning from within Surah At-Tawbah (Barā’ah), the correct view is that the Basmala should not be recited, just as it is omitted at the beginning of the surah.
- It is recommended to recite the Quran with Tartil (measured recitation), meaning to pronounce each letter clearly and deliberately while prolonging the vowels appropriately. Allah The Almighty Says (What means): "And recite the Quran with measured recitation." [Al-Muzzammil/4].
- It is encouraged to repeat a verse for reflection. An-Nasa’i and Ibn Majah narrated that Abu Dharr (may Allah be pleased with him) said: "The Prophet (peace and blessings be upon him) stood in prayer repeating a single verse until morning." The verse was (What means): "If You punish them, they are Your servants; but if You forgive them, You are the Almighty, the Wise." [Al-Ma’idah/118].
- When passing by a verse of mercy, it is recommended to ask Allah for His bounty. If passing by a verse of punishment, one should seek refuge in Allah from evil and punishment or say: "O Allah, I ask You for well-being." When passing a verse glorifying Allah, one should say: "Subhanahu wa Ta'ala" (Glorified and Exalted is He).
- It is permissible to recite the Quran while walking, standing, or lying down.
- If a person is reciting while walking and passes by a group of people, it is recommended to pause, greet them with Salam, and then resume recitation. If they repeat the Ta'awwudh (seeking refuge in Allah) before continuing, it is commendable.
- If a person yawns while reciting, they should pause until the yawning is over before resuming their recitation.
- When reciting verses such as (What means): "And they say, 'Allah has taken a son.'" [Al-Baqarah/116], "And the Jews say, "The hand of Allah is chained.'" [Al-Ma’idah/64], and "And the Jews say, 'Uzair is the son of Allah,' and the Christians say, 'The Messiah is the son of Allah." [At-Tawbah/30], it is recommended to lower one's voice out of reverence and respect.
- Upon reciting the verse (What means): "Indeed, Allah and His angels send blessings upon the Prophet." [Al-Ahzab/56], it is encouraged to invoke blessings upon the Prophet Muhammad (peace and blessings be upon him).
- The best form of Quranic recitation is within prayer, and prolonging the standing position (Qiyam) in prayer is better than prolonging the prostration (Sujood) or other positions.
- There is no harm in combining two Surahs within a single Rak‘ah (unit of prayer).
- Reciting the Quran in a group is recommended. Abu Huraira (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said: “Whenever a group of people gathers in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, tranquility descends upon them, mercy envelops them, angels surround them, and Allah mentions them to those who are with Him.” [Abu Dawood and Ibn Majah].
- It is permissible to gather with the intention of reciting the Quran and dedicating the reward of the recitation to the souls of the deceased or martyrs.
- Al-Idarah bil-Quran (rotational recitation), where a group takes turns reading—one person recites a portion, then stops for another to continue from where the first left off—is a permissible and commendable practice.
- Reciting the Quran from the Mus-haf (physical copy of the Quran) is superior to reciting from memory, as looking at the Mus-haf itself is an act of worship. However, if a person experiences greater humility and devotion when reciting from memory, then it is preferable for them.
- Attending a Quran completion (Khatm al-Quran) gathering is highly recommended, and so is making supplication after completing the Quran. How beautiful it is for a family to gather when completing the Quran, for the head of the household to supplicate, and for the family members to say Ameen in unison!
- Standing up for the Mus-haf and kissing it is recommended as a way of honoring it.
- It is encouraged for someone listening to a Quran recitation on the radio to pay attention and remain silent, as Allah Says (What means): “When the Quran is recited, listen to it attentively and be silent so that you may receive mercy.” [Al-A'raf/204].
- Placing objects like bread or a book on the Mus-haf is prohibited, as it is considered disrespectful.
- Touching the Mushaf with a finger that has saliva on it is forbidden, as introducing any form of saliva onto the Mus-haf is impermissible.
- A woman is not obligated to cover her hair while reciting the Quran, but it is considered respectful to do so.
- If someone sees a piece of paper with Quranic text discarded on the ground, they must not leave it there.
- Stretching one’s legs in the direction of the Mus-haf is forbidden.
- Completing the recitation of the Quran within prayer (for an individual) is superior to completing it outside of prayer.
