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Reciting the Qur'aan in Ramadaan
Source: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65) (trans. Ahl
ul-Qur'an was-Sunnah Association, NY)
Article ID : IBD090007  [1110]

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Abu Umaamah (radiallaahu anhu) reported that the Prophet (sallallaahu alaihi
wasallam) said: "Recite the Qur'aan for indeed it will come on the Day of
Judgement as an intercessor for its Ashaab (those who read, memorize and
implement it)." [1]

This hadeeth indicates the virtues of reciting the Qur'aan, the greatness of
its reward and that it will intercede for its holders on the Day of
Judgement towards their entrance into Paradise.

An-Nawaas Ibn Sama'aan (radiallaahu anhu) reported: "I heard the Messenger
of Allaah (sallallaahu alaihi wasallam) say: 'The Qur'aan will be brought on
the Day of Judgement as well as the people who used to act upon it.
Surat-ul-Baqarah and Aali 'Imraan will then approach them.' The Messenger of
Allaah (sallallaahu alaihi wasallam) likened them to three examples, which I
have not forgotten afterwards. He (sallallaahu alaihi wasallam) said: 'As if
they were two clouds or two dark black canopies with light between them both
or like two flocks of birds stretching their wings in the air pleading for
the one who recited them.'" [2]

'Abdullaah Ibn 'Amr (radiallaahu anhu) reported that the Messenger of Allaah
(sallallaahu alaihi wasallam) said: "The fast and the Qur'aan will intercede
for the servant on the Day of Judgement. The fast will say: 'My Lord, I
restricted him from food and drink, so allow me to intercede for him.' And
the Qur'aan will say: 'I prevented him from sleeping at night, so allow me
to intercede for him.' So they will be allowed to intercede." [3]

Therefore, it is essential for the person fasting to recite the Qur'aan much
during these blessed days and honorable nights. For indeed, there is a
special virtue for the abundance of recitation in these days, which is not
found in any other month. He should take advantage of the nobleness of time
during this month, in which Allaah revealed the Qur'aan.

There is a special merit to reciting the Qur'aan in the nights of Ramadaan.
For indeed, the night brings an end to the busy daily affairs, the
enthusiasm is roused and the heart and the tongue mount upon reflecting. And
Allaah is the one in whom we seek assistance.

It is reported that Jibreel used to meet with the Prophet (sallallaahu
alaihi wasallam) during each night of Ramadaan and they would study the
Qur'aan together. [4] So if making thikr (remembrance of Allaah) were better
than the Qur'aan or equal to it (on these nights), they would have done that
all the time or at certain times along with constantly gathering for that
occasion.

Thus, this hadeeth illustrates the precedence of studying the Qur'aan during
Ramadaan and gathering together for that occasion as well as turning towards
one who is more prominent in the memorization of it.

The predecessors of this ummah would recite the Qur'aan constantly during
Ramadaan. And when they would fast, they would sit in the masaajid and say:
"We will guard our fast and not backbite anyone."

They would recite the Qur'aan in their prayer and out of it. 'Uthmaan
(radiallaahu anhu) would complete the recitation of the (whole) Qur'aan once
a day. And some of the Salaf would complete it during their qiyaam in
Ramadaan every three nights. Some of them would do it every seven days and
some every ten days.

Ash-Shaafi'ee would complete the Qur'aan sixty times during Ramadaan, while
reciting it outside of prayer. Al-Aswad would recite the whole Qur'aan every
two nights of Ramadaan. Qataadah would always compete the Qur'aan every
seven days. He would do it every three days in Ramadaan, and during the last
ten days, he would do it every night. Their reports concerning that are
famous.

Al-Haafidh Ibn Rajab (rahimahullaah) said: "The forbiddance of reciting the
Qur'aan in less than three days (as stated in a hadeeth) has only been
mentioned in regards to its being done on a normal basis. As for the
specific times that are virtuous, such as the month of Ramadaan and
especially the nights in which the night of Al-Qadr is sought. Or those
places that are virtuous, such as Makkah for the one who enters it without
residing there, then it is recommended to recite the Qur'aan a lot in these
times and places, seeking the merits connected with their time and place.
This is the opinion of Ahmad, Abu Ishaaq and other scholars. And the actions
of others indicate that as has been stated previously." [5]

The person reciting the Qur’aan must observe the proper etiquettes of
recitation. Some of them are that: He make his intention sincerely for
Allaah, that he recite it whilst being in a state of purity, that he use the
Siwaak and that he recite it while pondering on its meaning and observing
total consciousness. Allaah says:

"A Book, which We have revealed to you in order that its verses may be
pondered upon, so that the people of understanding may be reminded."

Also, from the etiquettes of the recitation is that one does not stop his
reciting in order to speak to someone else. Indeed, when many people sit to
recite the Qur'aan, and there are people sitting next to them, a majority of
the time, they stop their recitation and speak to their neighbors. This is
not proper since it is turning away from the recitation without a valid
reason.

And it is on the one who recites, to act upon the Qur'aan, making
permissible its Halaal and forbidding its Haraam, so that the Qur'aan can be
a proof for him on the Day of Judgement and intercede for him in entering
the gardens of bliss

Footnotes:

[1] Saheeh Muslim
[2] Reported by Muslim (804)
[3] Saheeh Muslim (804)
[4] Al-Bukhaaree (1/30) and Muslim (2308)
[5] Lataa'if-ul-Ma'aarif: pg. 102-103

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