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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

Is it permissible for a guardian (Big brother) to unlawfully stop his sister from getting married?

If the guardian denies her right in getting married for an unlawful reason, she should go to court in order to settle that matter, and the guardian is considered sinful in this case.

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.

What is the ruling on bypassing a nearby mosque for a distant one?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If a distant mosque has a larger congregation (Jama‘ah) while the congregation in the nearby mosque is smaller, and the congregation in the nearby mosque is not adversely affected by the worshiper's absence, then it is better for him to pray in the distant mosque with the larger congregation. However, if the congregation in the nearby mosque would be affected by his absence—such as if he is its Imam, or if his presence encourages others to attend—then praying in the nearby mosque is better. This ensures that the congregation is established in two different locations within the community. This is based on the saying of the Prophet ﷺ: 'A man's prayer offered with another man is purer than his prayer which he offers alone, and his prayer with two men is purer than his prayer with one and if they are more (in number), it is more beloved to Allah, the Mighty the Majestic' (Narrated by Ahmad, Abu Dawood, and An-Nasa'i). And Allah the Exalted knows best.

Is it incumbent on the fiancée to obey her fiancé?

When the woman settles in her husband`s house, it is incumbent on him to provide for her and it is incumbent on her to obey him. Before that, and if the marriage contract had been concluded, then she is lawfully his wife and thus she should abide by custom in treating him, but if the marriage contract hadn`t been concluded, then she should treat him as a non-Mahram (Marriageable).