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Ramadan: The Month of the Qur’an
Author : Dr. Mohammad Al-Hunaiti
Date Added : 06-05-2025

Allah, The Almighty, Says in the Qur'an (What means): "Ramadan is the (month) in which was sent down the Qur’an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong)." [Al-Baqarah/2]. Ramadan is the month of goodness, charity, generosity, and blessings. In it, the believers race towards attaining The Pleasure of Allah, His forgiveness, and mercy.

Undoubtedly, the doors to goodness and opportunities to increase acts of worship during this great month are many and varied; each person benefits from them in ways that increase their good deeds, elevate their ranks, and earn The Pleasure of Allah, The Exalted. Among these doors are: reciting the Noble Qur’an, studying it, and gaining understanding of its rulings.

Indeed, reading the Holy Quran is among the best and most esteemed deeds in the sight of Allah the Almighty. How could it not be, when the Holy Quran is the speech of The Lord of The Worlds, which He sent down as guidance for the righteous, and revealed to His Prophet, peace and blessings be upon him, as a mercy to the worlds.

Moreover, reading the Quran is recommended at all times, and it is even more emphasized during the month of Ramadan, because good deeds are multiplied in this virtuous month.

Among the evidence for the virtue of reading the Holy Quran is His saying, the Most High (What means: " For me, I have been commanded to serve the Lord of this city, Him Who has sanctified it and to Whom (belong) all things: and I am commanded to be of those who bow in Islam to God’s Will,- And to rehearse the Qur’an: and if any accept guidance, they do it for the good of their own souls, and if any stray, say: "I am only a Warner"." [An-Naml/91-92].

He The Almighty also 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:" [Fatir/29].

In addition, Abdallāh Ibn ‘Amr (May Allah Be Pleased with them) reported God’s messenger as saying: "The one who was devoted to the Qur’ān will be told to recite, ascend and recite carefully as he recited carefully when he was in the world, for he will reach his abode when he comes to the last verse he recites." [At-Tirmithi].

Abu Hurairah narrated that the Prophet (PBUH) said: "The one who memorized the Qur'an shall come on the Day of Judgment and (the reward for reciting the Qur'an) says: 'O Lord! Decorate him." So he is donned with a crown of nobility. Then it says: "O Lord! Give him more!' So he is donned with a suit of nobility. Then it says: "O Lord! Be pleased with him.' So He is pleased with him and says: "Recite and rise up, and be increased in reward with every Ayah. "[At-Tirmithi].

‘Abdallah Ibn ‘Amr (May Allah Be Pleased with them) reported God’s messenger as saying: "Fasting and the Qur’an intercede for a man. Fasting says, ‘O my Lord, I have kept him away from his food and his passions by day, so accept my intercession for him.’ The Qur’an States (What means): ‘I have kept him away from sleep by night, so accept my intercession for him.’ Then their intercession is accepted." [Ahmad].

It was narrated that Anas bin Malik said: "The Messenger of Allah said: 'Allah has His own people among mankind.' They said: 'O Messenger of Allah, who are they?' He said: 'The people of the Qur'an, the people of Allah and those who are closest to Him." [Ibn Majah].

Abū Umāma (May Allah Be Pleased with him) said he heard God’s messenger say: "Recite the Qur’ān, for on the day of resurrection it will come as an intercessor for those who recite it." [Moslim].

However, it is obligatory upon the Muslim not to read the Quran as he reads other books, nor should his greatest concern be to increase the number of times he completes it. Rather, he should read the Holy Quran with contemplation and reflection. That is why the noble Companions would not move on from a verse until they acted upon it. Allah The Almighty Says (What means): "Then do they not reflect upon the Quran, or are there locks upon their hearts?" [Muhammad/24].

An-Nawwās Ibn Sam'ān (May Allah Be Pleased with him) said he heard the Prophet say: "On the day of resurrection the Qur’ān and those who acted according to it will be brought with sūra al-Baqara and Āl ‘Imran preceding them* like two black clouds or canopies with light between them, or as though they were two flocks of birds in ranks pleading for the one who recited them." [Moslim].

 I conclude with the saying of Abdullah Ibn Mas'ud (May Allah Be Pleased with him): "The bearer of the Quran should be recognized by his night when people are sleeping, by his day when people are eating, by his sadness when people are rejoicing, by his weeping when people are laughing, by his silence when people are  engaging in idle talk, and by his humility when people are being arrogant.'" [Narrated by Ibn Abi Shaybah in "Al-Musannaf"].

In this great month, the Muslim seizes every moment in obedience to Allah The Almighty and in reciting His verses, so that he may attain Allah's Pleasure and Paradise.

The published article reflects the opinion of its author

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Summarized Fatawaa

Does Laylat al-Qadr move between the nights of Ramadan?

Laylat al-Qadr is definitely in Ramadan, and it is most likely in the last ten nights, especially on the odd-numbered nights.
For this reason, the Prophet ﷺ commanded observing worship in the last ten nights, and he himself used to dedicate those nights to worship. Many people put special effort into the 27th night of Ramadan, and they are rewarded in any case, whether they actually coincide with Laylat al-Qadr or not, because worshiping on any night of Ramadan carries great rewards.
 

What is the ruling of Islamic Law on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

What are the Sharia consequences when the sacrificial time for the uḍḥiyyah comes to an end?

 
 
 
 
 
 

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
If the sun sets on the final day of Tashriq (the 13th of Dhu al-Hijjah) and the Udhiyah (sacrificial animal) has not yet been slaughtered, its designated time has expired. Should a person slaughter it after this point, it will not be counted as an Udhiyah.
 
However, if the sacrifice was a vowed one (Mandhurah), they are strictly obligated to slaughter it as a makeup act (Qada’), and its meat must be distributed entirely according to the rules governing vowed sacrifices.
 
It is stated in Bushra al-Karim (p. 702): "If one slaughters after sunset on the final day [of Tashriq]... it does not count as an Udhiyah, unless it was a vowed sacrifice, in which case it is fulfilled as a makeup act (Qada’)." And Allah the Almighty Knows Best.

If a person enters a mosque and finds the congregation in the final tashahhud, which is more virtuous — joining them or waiting for a second congregation to catch the opening takbīr (takbīrat al-iḥrām)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a worshipper finds a congregation that is about to finish its prayer, and he hopes to catch the entire prayer from the beginning with another congregation, it is more virtuous for him to pray with this first congregation and then repeat the prayer with the second one — provided he does not intend to confine himself to a single prayer. If, however, he intends to perform only one prayer, then it is more virtuous for him to wait for the second congregation rather than joining the first, so that he may attain the reward of congregational prayer for every single rakʿah.
Al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "If members of a congregation enter the mosque while the imam is in the final tashahhud, al-Qāḍī Ḥusayn held that it is recommended for them to join him in prayer, and that they should not delay in order to form a second congregation. Al-Mutawallī, however, affirmed the opposite view, and al-Qāḍī's own statement elsewhere supports this latter position, which is the relied-upon view. In fact, it is more virtuous for a person who has missed part of the prayer with one congregation, and who hopes to catch another congregation with whom he can attain the entire prayer within its proper time, to delay so that he may catch it in full with them. This applies when he intends to confine himself to a single prayer; otherwise, it is more virtuous for him to pray with the first group and then repeat the prayer with the others." [Mughnī al-Muḥtāj,Vol. 3/P.186] And Allah the Almighty knows best.

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