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Some Rulings on the Recitation of the Quran
Author : Dr. Hassan Abu_Arqoub
Date Added : 03-04-2025

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.

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on combining more than one intention in the prayer, such as combining the *sunnah* of wuḍūʾ with the pre-Dhuhr *sunnah*, or combining the *sunnah* of greeting the mosque (*taḥiyyat al-masjid*) with the pre-Dhuhr *sunnah*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Combining two intentions in a single act of worship, which some jurists call the “overlapping of acts of worship”, has several cases and precise rules. These can be consulted in the books of legal maxims, such as al-Manthūr fī al-Qawāʿid al-Fiqhiyyah by al-Zarkashī and al-Ashbāh wa’l-Naẓāʾir by al-Suyūṭī. Among the most important of these rules:
First: If all of the acts of worship that one wishes to combine under one intention are obligatory, the intentions do not overlap. An example is combining the intention of the obligatory ʿAṣr prayer with that of the obligatory Dhuhr prayer. The intentions do not overlap in this case.
Second: If the two acts are specified supererogatory prayers (nawāfil muqayyadah) that are aimed at in themselves because of a particular time, occasion, or cause, or if they are an obligatory prayer and a specified supererogatory prayer, the intentions again do not overlap. An example is the Duha prayer, which may not be combined with, for instance, the regular sunnah of Dhuhr.
It is stated in Bushrā al-Karīm: “Whatever is not, in meaning, an absolute voluntary prayer, such as the Duha sunnah… is not subsumed under another. Rather, if he intends something else along with it… the prayer is not validly entered. This is because combining two obligations, two specified supererogatory prayers, or an obligation and a specified supererogatory prayer invalidates the prayer in cases not built upon overlapping, as ritual purification (ṭahārah) is.”
Third: If the two acts are absolute voluntary prayers (nawāfil muṭlaqah), or one of them is, where the texts of the Sharīʿah show that the aim of the voluntary act is to fill the time with worship, then overlapping of intentions is permissible. An example is the obligatory Dhuhr prayer together with the sunnah of greeting the mosque (taḥiyyat al-masjid). And Allah Almighty knows best.

A woman made a wig for herself from her own [previously shed] hair, which she wears on her head after having lost her hair [due to hair loss]. Is this permissible?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Since the hair belongs to the woman herself, the wig can be removed during the obligatory ghusl (ritual bathing), and part of the head can still be wiped during wuḍū' (ablution), there is no sharī‘ah objection to making this wig — provided she does not appear wearing it in front of non-maḥram men (Any males outside a woman's immediate family whom she is permitted to marry under Islamic law), since it is not permissible for them to look at a woman's detached hair.
It is stated in Rawḍat aṭ-Ṭālibīn wa ‘Umdat al-Muftīn: "Whatever it is not permissible to look at while still attached [to the body] — such as the male genitalia, a free woman's forearm, the hair of her head, and a man's pubic hair, and similar matters — it remains unlawful to look at even after it has been detached [from the body], according to the more correct position (al-aṣaḥḥ)." And Allah, the Exalted, knows best.

What is the ruling of Islamic Law regarding one who slaughters a ewe and it turns out to have been pregnant, and is it permissible to slaughter the ewe if one knows it is pregnant?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a person slaughters a ewe and it turns out to have been pregnant, the fetus becomes lawful (ḥalāl) by virtue of its mother's slaughter (tabaʿan li-ummihā).
It is stated in Mughnī al-Muḥtāj (Vol.6/P.158): "A fetus found dead [after the mother's slaughter], or found alive but in a state resembling that of a slaughtered animal [i.e., dying shortly after], becomes lawful — whether or not it had grown fur — provided it is found in the womb of a mother that was lawfully slaughtered, whether her slaughter was by cutting the throat, or by an arrow or hunting dog sent after her. This is based on the ḥadīth: 'The slaughtering of the fetus is [effected by] the slaughtering of its mother' [narrated by al-Tirmidhī, who graded it ḥasan, and by Ibn Ḥibbān, who graded it ṣaḥīḥ] — meaning that the slaughter which rendered the mother lawful renders the fetus lawful as well, by virtue of following her; and because the fetus is one of her constituent parts, and her slaughter renders lawful all of her parts."
This ruling differs, however, from the case of one who knows from the outset that the ewe is pregnant [and intends to sacrifice her specifically as the udḥiyah while pregnant] — in which case, according to the Shāfi'ī school, she does not fulfill the requirement of a valid sacrifice.
It is stated in Ḥāshiyat al-Bujayrimī 'alā al-Khaṭīb (Vol.4/P.335): "A pregnant animal does not fulfill the requirement [of a valid sacrifice], and this is the authoritative position (al-mu'tamad), because pregnancy diminishes the quality of the meat. As for why such an animal is nevertheless counted as complete [i.e., fully valid] in matters of zakāh, that is because the intent there is reproduction (nasl), not the quality of the meat.". And Allah, the Most High, knows best.

What is the ruling on making up the regular pre-Dhuhr *sunnah* (*al-sunnah al-rātibah al-qabliyyah*) for one who missed it in the Dhuhr prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Every timed supererogatory prayer (nāfilah) is recommended (mandūb) to be made up if its time passes. As for a nāfilah that precedes the obligatory prayer, performing it before the farḍ is a matter of proper etiquette (adab); if it is prayed after the farḍ, it is still considered adāʾ (performed within its time). If the time of the farḍ has ended, it is recommended to make up (qaḍāʾ) the nāfilah for one who did not pray it.
Whoever misses the sunnah before Dhuhr, whether with an excuse or without one, it is recommended for him to pray it after the obligatory Dhuhr prayer, within the time of Dhuhr, even at its end, and it counts as adāʾ, not qaḍāʾ. It is also recommended for one who missed the pre-Dhuhr sunnah to pray it before the post-Dhuhr sunnah, in observance of the proper order. It is stated in ʿUmdat al-Sālik wa ʿUddat al-Nāsik (Vol.1/p.60): "What precedes the obligatory prayer has the same time as the obligatory prayer, and performing it before the farḍ is a matter of etiquette; after it, it is adāʾ. What follows the farḍ has its time begin with the performance of the farḍ and end with the end of its time."
If the time of Dhuhr has ended, it is recommended for him to pray both the pre- and post-Dhuhr sunnahs, and they count as qaḍāʾ for both. It is stated in ʿUmdat al-Sālik (1/61): "Every timed nafl, such as the ʿĪd prayer, Duha, Witr, and the regular rawātib of the obligatory prayers, if it is missed, it is recommended to make it up forever." And Allah Almighty knows best.

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