The Holy Quran is the source of growth and guidance and the last divine book, which was revealed to the last prophet of Allah,Hazrat Muhammad (SAW). The night this last divine scripture was revealed, Allah Almighty interpreted it as Laylat al-Qadr. It shows the greatness and exaltation of the Holy Quran. It cures spiritual and physical ailments. There is no end to its wonders and wonders, no limit to its benefits. This is the book that shows the way to the first and the last, the jinn and the vans. Only those who trusted in the Book of Allah succeeded, those who acted according to it, benefited from the happiness of religion and the world. These features are also because it is a safe book, there are various reasons for its protection, one of the reasons is the abundance of recitation. The Holy Quran is distinguished from ordinary books, so there are some etiquettes of its recitation, which must be observed. The following etiquettes are mentioned below.                                                            1-       

Purity: Recite it, whether standing or sitting, if it is recited without lying down, it will be rewarded. The Holy Qur’an says: We consider the creation of the earth ”(Surah Al-Imran: 1). However, it is better to recite it while sitting, facing the qiblah and in a state of ablution.

2- quantity of recitation: “Whoever completes the Qur’an in less than three days has not understood it.” (Sunan Abi Dawood) It is narrated that the Holy Prophet said to Hazrat Abdullah bin Umar: Complete the Qur’an in seven days. (Bukhari and Muslim) From this, it is known that the moderate level is that one Qur’an should be finished in a week, moreover, two should be completed in a week, this one will be completed in about three days. If the reciter is a scholar and his hobby is to meditate on the meanings and subjects of the Holy Qur’an, then one Qur’anic recitation in a month is enough for him. 

 3- divisions of surahs; He should divide the Qur’anic Surahs into seven levels, as evidenced by the hadiths. ”Hazrat Uthman used to start reciting the Holy Qur’an on Friday night and recite it till the end of Surah Al-Maidah, from Surah An’am on Saturday night. To Surah Hud, from Surah Yusuf to Surah Maryam on Sunday night, from Surah Taha to Surah Qasas on Monday night, from Ankabut to Surah As on Tuesday night, from Surah Zumar to Surah Rahman He used to recite from Surah Zumar to Surah Ar-Rahman on Wednesday night and from Surah Al-Waqi’ah to the end on Thursday night (Friday night).

 4- Recitation with tarteel:It is mustahabb to recite the Qur’an with tarteel(slowly with tajweed). Reading slowly helps in meditation, so Hazrat Umm Salma stated about the recitation of the Holy Prophet: “You used to recite each letter clearly” Ibn ‘Abbas says: “It is better for me to recite only Surah Al-Baqarah and Al-Imran than to recite the whole Qur’an in a hurry.” It should be noted here that Tartil is not only recommended for meditation, but also for a person who does not understand the meanings of the Qur’an because reading it slowly has a greater effect on the heart.

 5- Condition during recitation: While reciting, one should consider the promises and threats of the Holy Qur’an, the torment and the conditions of the Day of Resurrection, and the verses of the destruction of the previous nations, and it is mustahabb to weep during this time. Thus, it is in the hadith: “Translation:“ Read the Qur’an and weep. If you do not cry, then make it a tearful face.” If you cant cry, then let man grieve his heart and think what the Qur’an has commanded me to do and what it has forbidden me . Then look at your shortcomings in obeying the Qur’anic injunctions and prohibitions, it will certainly create grief and grief will move you to cry. 

 6- To pay the rights of the verses of the Holy Qur’an; During the recitation, when a verse of prostration(sajda) is passed or he/she hears the verse of prostration from another, he should prostrate, when he/she is in a state of purity(wudhu). 

 7- Recitation with sound: Recitation with such a voice is part of the etiquette of recitation so that one can hear oneself, because reading means that the letters are played through the voice, therefore the voice is necessary and the lowest level of the voice is that one can hear oneself, where When it comes to reciting aloud, it is both beloved and makrooh. Recitation aloud has been praised in some traditions and disliked in some hadiths.The implication is that if there is a fear of riya (showing off) a person should recite it slowly, but if he is not afraid of it and does not interfere with another’s prayers or any other action, it is better to read aloud, because there is more action in it and Jahri recitation awakens the heart, gathers its thoughts, removes sleep, it is more enjoyable to read.

 8- Tahseen Qiraat: The Holy Quran should be recited in a beautiful voice, full attention should be paid to the recitation of the Qur’an, but the letters should not be drawn so much that the words should be changed.If these conditions are kept in mind, then the beautifying the recitation is Sunnah, it is in the hadith: Adorn the Qur’an with your voice. (Sunan Abu Dawud) . 

 9- Dua after recitation: دعا After the recitation, one should make dua in any language, and it is better to read the dua’ which is written at the end of most of the Qur’anic manuscripts’’ اللّٰہم ارحمنی بالقراٰن العظیم‘‘ In some books it is said that the Holy Prophet used to recite this dua after the recitation. (روح البیان ) 

10- Realising Greatness of the Qur’an: the reciter should admit the greatness of the word of Allah and imagines that the revelation of the Qur’an is undoubtedly a great example of God’s grace and benevolence. That He sent down His Word from the Throne for the growth and guidance of His servants. Revealed for guidance, otherwise, the spiritual burden of this book and the world of manifestation is that if the world appears in the example, even the hardest mountains will not be able to bear it. When the reciter recites, he should invoke in his heart the greatness and majesty of the speaker (Allah Almighty) and believe that it is not the word of any human being, but the word of the Creator of the universe and many etiquettes and requirements of his recitation. Are Not every heart is capable of carrying the burden of the wisdom of the Qur’an and its great meanings, so it is necessary that the heart of man be pure and enlightened with the light of greatness and dignity. When Hazrat Ikrimah opened the Holy Qur’an, he would faint and say, “This is the word of my Lord, this is the word of my Lord. 

 11- Considering the Qur’anic Speech as Special for Yourself: One etiquette is to consider every speech of the Holy Qur’an as special for yourself. When there is no verse or verse of command, think that I am commanded and I am forbidden. If he recites the verses of the Promise, then he should oblige them in his favor. If one reads the stories of the Prophets (peace be upon them), one should understand that the stories are not meant here, but to learn from them that Allah Almighty has narrated from the incidents of testing, patience, help and perseverance of the Prophets (peace be upon them) in His Book. We want to be steadfast in our education and our religion. The reason for assuming the Qur’anic discourses for oneself is that the Qur’an was not revealed for a single person, but for healing, guidance, mercy and the message of God to the whole world. All people are addressed to the Qur’an, so everyone should assume that the Qur’an is the goal. 

 12- Influence of the heart; one etiquette is to be influenced by Qur’anic verses. The way the verse is recited, the effect should be in the heart. If it is a verse of fear, then it should cause fear and if it is a verse of sorrow, then it should be sad. If it is a verse of Raja(hope), then it should create a state of hope. holy prophet (SAW) said to Hazrat Abdullah bin Masood: Recite the Qur’an! Hazrat Ibn Mas’ud says: I started reciting Surah An-Nisa ‘when I came to this verse: Translation: We will bring them to testify. ” (Surat an-Nisa ‘: 5) Then tears flowed from the eyes of the Prophet (peace be upon him). He said: “Now stop.” (Bukhari Sharif) This condition of the Prophet (peace be upon him) arose because his blessed heart was fully engaged in observing this scene. During the recitation, the believer should be impressed by the content of each verse in such a way that the effect is felt on his outward and inward appearance. 

 13- Sufi way of recitation: Achieve such progress and perfection in the recitation that it is as if he is listening to the words of the speaker instead of himself. There are three levels of recitation. I am standing and reciting and the Almighty is watching and listening. …… The second stage is to create in the heart the feeling that Allah Almighty is watching him and addressing him with His grace and grace and mentioning His reward and benevolence. The third stage is to observe the speaker in the word and the attributes of the speaker in the words that everything else has disappeared from his sight.

 14- Thinking of oneself as nothing: this means that one should acquit oneself of power and not give importance to one’s self at any moment, for example, recite the verses of the Holy Qur’an in which the virtuous servants are praised, so that one does not think that I am one of them, but consider that this rank is very high and belongs to the high people.Read with the hope of joining these pious servants and when reciting the verses which mention the sinful servants and warn them of the torment, think that these verses should also be addressed. On this occasion, fear the wrath of Allah and disobedience. Seek refuge in Allah from suffering from infidelity, disbelief and polytheism. Whoever looks at his shortcomings during the recitation and thinks that I am a total sinfull human, then he will have the nearness of Allah.When nearness to God was achieved, the purpose of the recitation was also achieved. (احیاء علوم الدین امام غزالیؒ)

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Children are the architects of the nation in the future. If they are properly trained, it means that the right foundation has been laid for a good and strong society. Good training of children creates an ideal society. Because only a good plant can become a strong tree in the future.

neurological research shows that that the early years play a key role in children’s brain development. On the other hand, if they are not properly trained, they will not be expected to do much good after puberty, Who did not guide them from the beginning. Good and religious training of children is the cause of good name for parents in this world and the cause of success in the Hereafter. While disobedient and untrained children will be a disaster for parents in this world as well as in the Hereafter.

The word “training” is a word with a broad meaning, it includes the training of individuals, the training of families, the training of society, then these categories include many sub-categories. The main purpose and purpose of all these types of training is to establish a good, pure, moral, and virtuous society. Child-rearing is also one of them.

In simple words, “training” can be defined as “Training” to change bad manners and the bad environment from good manners and habits and a virtuous, pure environment. “

Two types of training

There are two types of training: (1) external training, (2) internal training.

In outward training, regardless of the appearance of the child, dress, food, drink, sitting and leaving, socializing, keeping an eye on his friends and relatives and hobbies, knowledge of his educational data and their source of livelihood after puberty. All these matters are included in the outward training of the children. And the inward training means the correction of their beliefs and morals.

It is the duty of the parents to train their children both outwardly and inwardly. In the heart of a parent there is a natural feeling and feeling of immense mercy and compassion for their children. It is the parental instincts and feelings that motivate children to care for, train and provide for their needs. And they can fulfill their responsibilities in the best possible way with sincerity.

The Qur’an and the Ahadith of the Prophet (peace and blessings of Allah be upon him) contain clear instructions regarding the training of children. Allah says (interpretation of the meaning):

قُوا أَنْفُسَكُمْ وَأَهْلِيْكُمْ نَارًا وَّقُوْدُهَا النَّاسُ وَالْحِجَارَةُ ․ (Al-Tahrim: 4)

Translation: “Protect yourself and your children from the fire whose fuel is man and stone.”

Hazrat Ali (RA) in his commentary on this verse said:

“علموھم وأدِّبوھم”

Translation: “Educate them (your children) and teach them literature.”

The jurists have written that it is the duty of every person to teach his wife and children the duties of Shari’ah and the rules of halal and haraam and to strive for their observance.

The importance of training children is also indicated by these hadiths. The Prophet (peace and blessings of Allaah be upon him) said:

-“مَانَحَلَ والٌدٌ ضفضلَ مِنْ أدبٍ حسنٍ” (Bukhari, Volume 1, Page 3)

Translation: “No father can give a better gift to his children than to teach them good manners.”

That is, training well and teaching good manners is the best gift for children.

2- “On the authority of Ibn Abbas, they said: O Messenger of Allah! Do we know what is the right of the father and the right of the father? قال: ین یحسن اسمہ ویحسن أدبہ “ (Sunan Bayhaqi)

Translation: It is narrated from Hazrat Ibn Abbas (may Allah be pleased with him). The Companions (may Allah be pleased with them) said: O Messenger of Allah! We have come to know the rights of the parents. What are the rights of the children?

2- “It is a great sin for a person to waste those who are responsible for them and not to train them.”

It is also a waste to leave children in such a way that they go astray, deviate from the right path, their beliefs and morals are ruined. Also, in the eyes of Islam, ignorance is not an excuse. Yes, neglecting it will not save you from the Day of Judgment.

Hazrat Abdullah bin Umar (may Allah be pleased with him) said:

Teach your children literature. On the Day of Resurrection, you will be asked about your children. What kind of literature did you teach them? And what knowledge did he teach? ”

Encouraging children

A child is like soft wet clay, the way we treat it will shape it. If a child does a good deed, he should not hesitate to praise him to encourage him. But he should be given a compliment and a gift etc. which will make the child happy and will continue to create a passion and passion for good deeds in his heart.

Wise way to warn children about mistakes

Repeatedly and constantly reprimanding children for doing something wrong protects them from the wrong things in their nature, which, if left unchecked, will no doubt be the perfect way to get rid of bad thoughts in boys and girls. They will have to be uprooted. It is not surprising that a child makes a mistake, mistakes are made even by adults. The environment affects the children, it is possible that the child made a mistake due to the wrong environment, so the situation should also be considered why the child made a mistake? Explain it from that point of viewA. The path of moderation and moderation should be taken in training. The educator should be aware of whether the advice is effective for the child at this time or the punishment. So where there is a need for hardness and gentleness, the same should be done. Too much hardness and too much softness can sometimes lead to deterioration.

Training should be gradual; Therefore, the order of warning for a mistake should be as follows: That is, when a mistake is made, the children should be trained with wisdom. If it is a mistake for the first time, it should be explained first with gestures and allusions. It is not necessary to mention the evil. Even if the child makes the same mistake over and over again, make it a point in his heart that if he does it again, he will be treated harshly. Even then, there is no need for reprimand.

An incident of training and reforming children with love and affection is narrated from Umar ibn Abi Salamah, who says that as a child I was under the tutelage and care of the Prophet (peace and blessings of Allah be upon him). Seeing this, the Prophet (peace and blessings of Allaah be upon him) said to me: ”یا غلامُ سَمِّ اللّٰہ! وکل بیمینک وکل ممایلیک“ ․․․ “Oh” O boy! In the name of God, start eating and eat with your right hand and eat from your side. ”

If the child makes a mistake even after giving advice and comfort, he should be reprimanded in solitude and told to do evil and not to do it again. However, if they do not stop, a little beating can be done. These methods of training are for adolescents, but the methods of training after puberty are different. And it is proved by the deeds of many Companions. There was a relative of Hazrat Abdullah bin Mughal who was not yet an adult. He threw pebbles. Hazrat Abdullah forbade him and said that the Prophet (peace and blessings of Allaah be upon him) forbade throwing pebbles and said: No animal can be hunted by it. He threw pebbles again. He said angrily, “I am telling you that the Messenger of Allah (peace and blessings of Allah be upon him) forbade it, and you are doing it again.” I will not talk to you at all. Similarly, Hazrat Abdullah bin Umar had severed ties with his son on one occasion and did not speak to him till his death.

Limits on scolding and beating children

Not only is it permissible for parents or teachers to beat their children lightly, but sometimes it becomes necessary. In this case, one should not fall prey to extremism.  In the first case there is excess and in the second there is deviation. The path of moderation is that which the Holy Prophet (sws) stated in a hadith: “Command your children to pray. When they are seven years old and beat them for not praying When they are ten years old. (Mushkoot) 

Care should also be taken not to kill to the extent that it marks the body. Also, don’t be killed when you are angry. Instead, when the anger cools down, then kill it by showing artificial anger, because there is a danger of overstepping the mark in physical anger, and artificial anger does not have this danger, the goal is achieved and there is no transgression. ۔

It is a sin to give preference to boys over girls

Children are a precious blessing and gift of God Almighty, whether they are a boy or a girl. Parents who discriminate against girls over boys are suffering from the old evil of ignorance, such thinking and action has nothing to do with religion; On the contrary, from the religious point of view, strict promises have been made on it. The one who considers a girl inferior is in fact unhappy with the decision of Allah Almighty which He has given him as a girl. This is in fact an outdated and ugly thought of the age of ignorance, to which the Prophet (peace and blessings of Allaah be upon him) repeatedly advised parents and trainers to treat girls well and take care of their needs.

Equality and justice between children

There is a hadith of Hazrat Nu’man bin Bashir in Abu Dawud Sharif:

The Messenger of Allah, may Allah bless him and grant him peace, said:

Translation: The Prophet (peace and blessings of Allaah be upon him) said: Equate your children, be equal to your children, be equal to your children.

This means that all children should be treated equally in terms of physical distribution; because if there is no equality then children are heartbroken. Yes! If there is a natural love for a child, then there is no grip on it; provided it is outwardly equal. The hadeeth emphasizes equality three times, which indicates that it is obligatory, that is, it is obligatory to have equality among the children, and not to be equal would be considered oppression. This means that all children should be treated equally in terms of physical distribution; because if there is no equality then children are heartbroken. Yes! If there is a natural love for a child, then there is no grip on it; provided it is outwardly equal. The hadeeth emphasizes equality three times, which indicates that it is obligatory, that is, it is obligatory to have equality among the children, and not to be equal would be considered injustice.Failure to do so can lead to feelings of inferiority and rebellious thinking in the offspring, which can lead to dire consequences. May Allah Almighty help all Muslim parents to fulfill their responsibilities towards their children in the best possible way. Amen!

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It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah(peace and blessings of Allaah be upon him) said: “Every deed of the son of Adam will be given a ten-fold reward, up to seven hundred. Allaah says: ‘Except fasting, for it is for Me, and I shall reward for it, for he gives up his desire and his food for My sake…’ and the fasting person has two joys, one joy when he breaks his fast and another when he meets his Lord. And the smell from his mouth is better before Allaah than the fragrance of musk.”

Narrated by al-Bukhaari, 5927; Muslim, 1151.

This hadeeth points to the virtue of fasting and the greatness of its status before Allaah. This hadeeth mentions four of the many virtues of fasting:

-1-

Those who fast will be given their reward without measure. All good deeds will be rewarded between ten and seven hundred fold, except fasting, for its reward is not limited to these numbers, rather Allaah will multiply it greatly.

For fasting is part of sabr, and Allaah says (interpretation of the meaning):

“Only those who are patient shall receive their reward in full, without reckoning”

[al-Zumar 39:10]

al-Awzaa’i said: “It will not be weighed or measured, rather it will be scooped up in abundance.

-2-

Allaah has connected fasting to Himself, in exclusion to all other deeds, and this is sufficient honour. This – and Allaah knows best – is because fasting covers the entire day, so the fasting person feels that he has lost his desire and he would like to have it back. There is no other act of worship that takes as long as fasting, especially in the summer when days are long and hot.

For a man to give up his desires for the sake of Allaah is an act of worship that is rewarded, for fasting is a secret between a person and his Lord which no one knows of except Allaah. It is a hidden action which people cannot see and in which there is no element of showing off.

-3-

When the fasting person meets his Lord, he will rejoice over his fasting, when he sees the reward for that and the result of the acceptance of the fasting that Allaah enabled him to do.

As for his joy when breaking his fast, that is because he has completed his act of worship and kept it sound and free of anything that will invalidate it, and has managed to refrain from something that he was inclined towards. This is a kind of joy that is praiseworthy because it is joy in obeying Allaah and completing the fast for which reward is promised, as Allaah says (interpretation of the meaning):

“Say: In the Bounty of Allaah, and in His Mercy —therein let them rejoice.”

[Yoonus 10:58]

-4-

The smell from the mouth of a fasting person is better before Allaah than the scent of musk. This fragrance will appear on the Day of Resurrection because that is the time when the reward of deeds will become apparent. The Prophet(peace and blessings of Allaah be upon him) said: “… better before Allaah on the Day of Resurrection.” (Muslim, 163).

That also applies in this world because that is when the effect of this worship becomes apparent, because the Prophet (peace and blessings of Allaah be upon him) said: “The smell in the mouth of the fasting person is better before Allaah than the scent of musk.” Ibn Hibbaan (8/211).

This smell – even though it is unpleasant to people in this world – is still better before Allaah than the scent of musk, because it is the result of obeying Allaah.

Ibn Hibbaan (may Allaah have mercy on him) said: The signs of the believers on the Day of Resurrection will be the marks of their wudoo’ in this world, by which they will be distinguished from all other nations. And their sign on the Day of Resurrection will be their fasting and the smell of their mouths will be better before Allaah than the scent of musk, so that they will be known among that great gathering by this action. We ask Allaah for that blessing on that Day.” Saheeh Ibn Hibbaan, 8/211.

Another of the virtues of fasting is that Allaah has set aside a special gate of Paradise for those who fast, through which no one else will enter Paradise, as an honour to them. Sahl ibn Sa’d (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there is a gate called al-Rayyaan, through which those who fast will enter on the Day of Resurrection, and no one will enter it but them. When they have entered it will be closed and no one will enter it.” Narrated by al-Bukhaari, 1896; Muslim, 1152. “And whoever enters will drink, and whoever drinks will never thirst again.” Saheeh Ibn Khuzaymah, 1903.

But these virtues will only be attained by those who fast sincerely, abstaining from food, drink and sex, and who also abstain from listening to and looking at haraam things, and from haraam earnings, and whose physical faculties abstain from sin and whose tongues abstain from lies, obscene talk and false speech.

This is the fast that is prescribed in Islam and that will bring this great reward. Otherwise, the Prophet(peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it, and offensive speech and actions, Allaah has no need of him giving up his food and drink.” Narrated by al-Bukhaari, 1903.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah(peace and blessings of Allaah be upon him) said: “There are people who fast and get nothing from their fast except hunger, and there are those who pray qiyaam and get nothing from their qiyaam but a sleepless night.”

Narrated by Ahmad, 8693; Ibn Maajah, 1690.

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It was narrated that Abu Umaamah al-Baahili (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Read the Qur’aan, for it will come on the Day of Resurrection and intercede for its companions…” Narrated by Muslim, 804.

This hadeeth is indicative of the virtue of reading the Qur’aan, and the great reward that it brings, and tells us that it will intercede for its companions on the Day of Resurrection for them to enter Paradise.

It was narrated that al-Nawaas ibn Sam’aan (may Allaah be pleased with him) said: I heard the Prophet(peace and blessings of Allaah be upon him) say: “The Qur’aan will be brought on the Day of Resurrection, with its people – those who used to used to act in accordance with it – preceded by Soorat al-Baqarah and Aal ‘Imraan.” The Messenger of Allaah (peace and blessings of Allaah be upon him) likened them to three things, which I did not forget afterwards. He (the Prophet) likened them to two clouds or twoblack canopies with light between them, or like two flocks of birds in ranks pleading for one who recitedthem.”

Narrated by Muslim, 805.

And it was narrated from ‘Abd-Allaah ibn ‘Amr that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fasting and the Qur’aan will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of food and desires during the day, so let me intercede for him.’ And the Qur’aan will say: ‘I deprived him of sleep during the night, so let me intercede for him.’ So they will both be allowed to intercede.”

Narrated by Ahmad, 6589.

The fasting person should recite Qur’aan a great deal during these blessed days and nights, for reading Qur’aan during Ramadaan is more special than in other months.

He should make the most of his time in the blessed month in which Allaah revealed the Qur’aan.

Reading Qur’aan in the nights of Ramadaan is something special, for the night is free of distractions and it is easier to focus the mind, thus a person can focus on what he is reading and try to understand it. And Allaah is the One Whose help we seek.

It was proven that Jibreel (peace be upon him) used to meet with the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. If dhikr were superior to the Qur’aan or equal to it, they would have recited dhikr all the time or some of the time during their frequent meetings. This hadeeth shows us that it is mustahabb to study the Qur’aan in Ramadaan and to gather to do so, and to practise reciting Qur’aan in front of one who has more knowledge of it.

The righteous salaf of this ummah used to recite Qur’aan a great deal during Ramadaan. When they fasted they would sit in the mosques and say, Let us guard our fast and not backbite about anyone. They would recite Qur’aan in prayer and at other times.

‘Uthmaan (may Allaah be pleased with him) used to read the entire Qur’aan once a day.

Some of the salaf used to complete it when praying qiyaam every three nights.

Some of them used to complete it every seven nights, and some every ten.

In Ramadaan al-Shaafa’i used to complete it sixty times at times other than prayer.

Al-Aswad used to read the whole Qur’aan every two nights in Ramadaan.

Qutaadah used to complete the Qur’aan every seven days all the time, and in Ramadaan every three days, and in the last ten days every night.

These reports about the salaf are well known.

Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said: It was narrated that it is not allowed to read the Qur’aan in less than three days as a habit, but in times of virtue, such as the month of Ramadaan – especially during the nights in which Laylat al-Qadr is sought, or in places of virtue such as Makkah for non-residents who go there, it is mustahabb to read Qur’aan a great deal, seeking to make the most of the virtue of that time or place. This is the view of Ahmad, Ishaaq and other imams, and this is indicated by the actions of others as stated above.

The one who reads Qur’aan must observe the proper etiquette, including having a sincere intention towards Allaah.

He should read in a state of purity (i.e., with wudoo’)

He should use miswaak.

He should think about what he is reading and not rush, rather he should read at a measured pace, and focus on the meanings, because this helps the reader to pronounce the letters correctly and ponder the meanings, and focus with proper humility. Allaah says (interpretation of the meaning):

“(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember”

[Saad 38:29]

The etiquette of reading includes not breaking off to speak to anyone. Many people sit to read with others next to them, and they often break off to speak to their neighbour. This is not appropriate because it is turning away from reading unnecessarily.

The one who is reading should act in accordance with the Qur’aan, regard as halaal that which it permits and as haraam that which it forbids, so that the Qur’aan will testify for him on the Day of Resurrection and will intercede for him to enter Paradise.

And Allaah knows best.

Source: Ahkaam al-Siyaam by al-Fawzaan, p. 63.

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