Chirag-e-Deen-e-Nabavi -- Recitation of the Holy Quran

Recitation of the Holy Quran

Rules Relating to Sijdah-e-Tilawat | Niyyat of Sijdah-e-Tilawat | Dua Before Beginning Recitation of The Holy Quran | Dua After Completion of The Holy Quran

In order to touch the Holy Quran proper cleanliness and Wudhu (Ablution) is essential (Wajib). (Ghayatul Autar)

All the scholars of Islamic law agree that the recitation of the Holy Quran is prohibited without Ghusal (Bath) for impurity due to sexual intercourse, and for the women in menses (Haiz) or post natural bleeding (Nifas).

Allah says:

(S59 - A21) "Had we revealed this Holy Quran on any mountain, due to fear, it would be be
humbled itself and cleave as under for fear of Allah.

Therefore the reciter of the Holy Quran, in view of grandeur, glory and greatness of Allah shall read it with purity of heart and body with all fear, humblenss and peace of mind, easily, pronouncing the words and vowels correctly, understanding the commandments and meanings with an intention to put them to practice with full concentration. Expressing fear, anxiety and shedding tears at the places where Allah has warned the consequences which are one thousand in number. At the places of promises, which are also one thousand, the reader has to express gratitude, be hopeful of His Blessing and Mercy.

Hzt. Ali Raz. said that the prayer which is performed without understanding and the recitation of the Holy Quran without thinking deeply is futile.

Hzt, Imam Gazali Rah, had said, not to be happy on the large number of times recital of the Holy Quran. But recite one verse (Ayat) from the Holy Quran thinking deeply and understanding it. This is better than reciting the whole of the Quran twice in a night.

It is narrated that reciting the Holy Quran complete in less that three days or more than forty days is undesirable (Makrooh).

In Bukhari Shareef it is narrated by Hzt. ‘Osman Raz. that Hzt. Rasool-e-Kareem Sal'am said that one who learns and teaches the Holy Quran is better than others.

In Tirmizi it is narrated through Hzt. Ibn-e-Masood Raz. that Hzt. Rasool-e-Kareem Sal'am said one who recited one alphabet from the Holy Quran will get one virtue which will be equivalent to the virtues of ten other good deeds.

It is unanimous opinion of all the companions of the Prophet Sal'am and the scholars that after performance of the obligatory acts, recitation of the Holy Quran is better than reciting Durood and other litanies (Tasbeehat), after prayer .

In Saheeh Muslim, it is narrated by Hzt. Abu Huraira Raz. that Hzt. Rasool-e-Kareem Sal'am said that “recite the Holy Quran” it will be the intercessor (Shafa’at) on the day of judgement for its reader ".

In the Tirmizi, Darmi Bahiqui, it is reported through Hzt. Abu Sayeed Raz. that Hzt. Rasool-e-Kareem Sal'am said that “Allah says that one who could not ask Him for fulfilment of his needs due to the engagement in recital of the Holy Quran, He would fulfill his heart felt desires more than all other people, who ask for fulfilment of their needs”.

Important: It is to be clarified that there are seven places in Surah-e-Fatiha where if one word is recited combining with the other one, it becomes the name of the Satan leading to blasphame. Those seven names are as follows. (i) Dullil (ii) Hirab (iii) Kiyav (iv) Kana (v) Kanas (vi) Ta’al (vii) Bi’al (Armaghane Buthai)

Important: There are seventeen places in the Holy Quran Shareef, where if any alphabet is recited with Zer instead of Zabar and Zer in place of Pesh and Zabar in place of Pesh, then the meanings will be changed, leading to infidelity. It is unanimously agreed by all the scholars. Since every Momin is bound to recite the Holy Quran, all such places are explained in detail from Armughan-e-Buthai etc. as follows.

1. The first place is in Surah-e-Fateha (An’amta) with zabar on the last alphabet i.e. (ta) means Thou showerest Thy Blessings. If it is recited with pesh (i.e. Anam'tu it will mean, that I blessed you and it is infidelity to recite in this way.

2. The second is in the Para (1) Surah Baqr Ruku (15)
i.e. When his Allah put Ibrahim (A.S.) to test. If the letter is recited with pesh instead of zabar on it and if (b) of with zer in place of pesh, it will mean when Ibrahim tested his Allah.

3. The third (P.2,R. 15) in Surah Baqr, occured this Ayat in the Holy Quran. i.e. Hzt. Dawood (A.S.) killed Jalooth. If we recite the alphabet (Dal) last one of Dawoodu with zaber instead of pesh, and (Te) of Jalooth with pesh in place of zaber, then it gives the meanings that Jalooth killed Dawood (A.S.) which is quite opposite.

4. The fourth (P.3, R.36) in Surah Baqr, occured in this Ayat which means
Allah doubles it. If the (‘Ain) is read with zabar instead of zer it means Allah is doubled which is totally wrong.

5. The fifth (P.6, R.23) in surah Nisa, this Ayat the (Zal) is recited with zer, it means that all the prophets were sent as messengers of good news and
also to convey fear (of Allah) If (Zal) is read with zabar it will mean, that the prophets who were afraid were sent Allah forbid.

6. The sixth (P.10, R.1) in surah Taoba, in this Ayat there is pesh on the alphabet (Lam) and the meaning is that Allah has left the polytheists compeletly and His Prophet too. If this (Lam) is read with zaber instead of pesh it will mean that Allah had left polytheists as well as His prophets.

7. The seventh, para Subhanallazi,(R.2) in surah Bani Israil there is zer on the alphabet (Zal) which means “we do not punish” if we recite zaber on (Zal) in place of zer, it will mean that we were not punished. Allah forbid.

8. The Eight (P.16, R.16) in surah Taha, there is zaber on (Ba) and it means Hzt. Adam (A.S.) disobeyed Allah. If (Ba) is recited with pesh, it will mean that Allah disobeyed Adam (A.S.). Allah forbid.

9. The ninth, (P.17, R.6) in surah Ambia there is pesh on (Te) and it means I am among the oppressors.

If we recite zaber on (Te) in place of pesh it will mean that, Thou art among the opressors, reciting so is infidelity. Allah forbid.

10. The tenth (P.19, R.14) in surah Shora, there is zer on (Zal) and its meaning is so that you may be one among those who threaten (people) and if (Zal) is read with zaber in place of zer it will mean that you will be one of the terrified, Allah save from this sin.

11. The eleventh (P. 22, R.15) in surah Fater there is zaber on (Ha) of Allah, and it means that, only those people fear Allah who are aware of
His greatness. If the there is zaber on (Ha) of Allah is recited with pesh it means Allah is afraid of the people who are aware of every thing. Allah save from this sin.

12. The twelfth (P.23, R.5) in surah Safat, there is zer on (Zal) reciting with zaber is infidelity. The change of meaning is already clarified in serial no 10.

13. The thirteenth the (P.28, R.3) in surah Hashr, there is zer on the (Vav) which means that, Allah is the right Creator and perfect Artist of the universe. If the (Vav) is recited with zaber in place of zer, it means given shape.

14. The fourteenth the (P.29, R.1) in surah Haqa there is pesh on (Hamza) it means that, no one will eat it except great sinner. If it is read with zaber in place of pesh (Hamza) the reader will become an infidel.

15. The fifteenth the (P.29, R.1) in surah Muzammil, in this Ayat there is pesh on the (Noon) it means that, Fir'aun refused to obey the Prophet. And if it is recited with zaber (Noon) in place of pesh, it will mean that, the Prophet refused to obey Firan. Allah save from this sin.

16. The sixteenth the (P.29,, R.2) in surah Valmursilat, there is zer on the (Zoe) and it means under shadows by the side of the sweet springs. If the said is recited with zaber (Zoe) in place of zer, it will mean under shade of clouds.

17. The seventeenth the (P.30, R.2) in surah Valannazaat,

There is zer on the (Zal) and if reciting with zaber (Zal) will be counted as infidelity, which is already mentioned in serial 12. (Armaghan-e-Buthai, etc.

Rules Relating to Sijdah-e-Tilawat

Every Muslim wise and matured who recites or hears Ayat-e-Sijdah, should immediately bow down for Sijdah-e-Tilawat, saying Allaho Akber. It is essential (Wajib). (Kaberi)

The reciter and the listener are equally bound to perform sijdah as soon as they recite or listen Ayat-e-Sijdah-e-Tilawat. (Ghayatul Autar)

If an infidel, an immatured person and a woman in menses period (Haiz) or in post delivery bleeding period (Nifas) recites or hears Ayat-e-Sijdah, Sijdah-e-Tilawat is not essential for them. If anybody listens such verse from them, he is bound to perform the sijdah. (Durra Mukhtar)

If Ayat-e-sijdah is recited in any other languge, sijdah will be essential for the reciter, but will be essential for listener only when he is informed about it. In the same way, a person not knowing Arabic is excusable until he knows about it. (Alamgiri)

If any person recites the Ayat-e-sijdah with spelling the words then the sijdah-e-Tilawat will not be essential to the reciter or the listener. (Alamgiri)

If a person who is performing the prayer (Namaz) listens it from a person not in the Namaz and vice versa sijda-e-Tilawat is essential for both of them. The person not in Namaz offers sijdah immediately after listening it, and the person who is offering the prayer (Namaz) will offer sijda-e-Tilawat after the prayer is over. (Alamgiri)

If a person comes across Ayat-e-sijdah-e-Tilawat during the prayer he should perform sijdah-e-Tilawat in prayer Itself immediately because it is a part of the prayer. It cannot be offered as a missed sijdah. If one leaves it intentionally, he will be a sinner. (Ghayatul Autar)

If sijdah-e-Tilawat is essential during the prayer it should be performed immediately, any delay in performance immediately, he will be a sinner. (Ghayatul Autar)

If sijdah-e-Tilawat is essential during the prayer it should be performed immediately, any delay in performance is gravely undesirable (Makrooh-e-Tahreemy). If it is not in the prayer the delay is undesirable (Makrooh-e-Tanzeehi). (Ghayatul Autar)

If any one recited Ayat-e-sijdah in Namaz and before performing sijdah-e-Tilawat his prayer becomes void, then he will have to perform sijdah after the Namaz (Prayer) because of nullification of prayer it will not be within the prayer and it will become only a sijdah-e-Tilawat. (Durra Mukhtar)

If any body recited Ayat-e-sijdah while coming and going and the listener, listens it twice, the reciter due to change of place, will have to perform two sijdah and the listener will have to perform one sijdah, since there is no change of place. If the listener in sitting position, changes the position, he too will have to perform two sijdah due to change of place. (Sharhe Vaqaya, Durra Mukhtar)

Reciting the whole surah, leaving Ayat-e-sijdah, is undesirable (Makrooh). But reciting Ayat-e-sijdah only is desirable. (Sharhe Vaqaya)

Reciting Ayat-e-sijdah slowly is desirable. (Sharhe Vaqaya)

If Ayat-e-sijdah is recited several times, performing one sijdah is enough, whether it is performed in the begining or in the end. (Noorul Hadaya)

If the Imam recited Ayat-e-sijdah, the Muqtadees should also perform sijdah along with the Imam although he should have not heard it. (Kunzul Afaiq, Noorul Hadaya)

Desirable Mode of performing Sijdah-e-Tilawat
For performance of Sijdah-e-Tilawat if the verse of sijdahis recited or heard out of prayer (Namaz) one has to stand erect and without (Rafa-e-yedain) (raising hands up to the ear) should bow down for sijdah saying Allaho Akber. After performing one solitary sijdah should get up and stand erect saying Allaho Akber. (Alamgiri)

Intention (Niyyat) of Sijdah-e-Tilawat

Intention (Niyyat) of Sijdah-e-Tilawat
I intend to offer sijdah-e-Tilawat for the sake of Allah turning my face towards the Ka'bah,
Allaho Akber. (Zaoq Shaoq Namaz)

Invocation (Dua) to be Recited in Sijdah-e-Tilawat

I perform sijdah of Tilawat-e-Quran and I believe in the Holy Quran, O’ Most Merciful Allah
pardon me, Thou art the Most Glorified, Thou art the Most Glorified, Thou art the Most
Glorified. O’ Allah make the recitation of the Holy Quran a source for my pardon on the Day of
Judgement. Thou art Most Merciful, Thou art the Most Merciful, Thou art the Glorified, Thou art
the Glorified, Thou art the Glorified. (Zaoq Shaoq Namaz)

It is narrated in Saheeh Muslim that Hzt. Mohammed Sal'am used to recite the following (Dua) invocation at the time of Sijdah-e-Tilawat.

"O’ Allah, I offer sijdah for Thy sake, I declare faith in Thee and for Thy sake only, I accepted
Islam and offered sijdah to my Creator, who made my face and features, my ears and my eyes
and allowed me to hear and see every thing. He is the best Creator, the Greatest Benefactor.

Details of the Surahs in which Ayat-e-Sijdah have occurred
(1) Surah’ Araf (2) Rad (3) Nahl (4) Bani Israil (5) Mariam (6) Haj (7) Furqan (8) Namal (9) Sijda (10) Sad (11) Ham sijdah (12) Al Najm (13) Shaqaq vo alnshaqqat (14) 'Alaq Iqra. (Kanuldaqaiq, Noorul Hadaya)

Invocation (Dua) to be Recited
Before Beginning Recitation of The Holy Quran

Dua:-

Invocation (Dua) to be Recited Before Beginning Recitation of The Holy Quran

After Completion of The Holy Quran, The following Aayat and Invocations (Dua) are to be Recited

Dua:-

After Completion of The Holy Quran, The following Aayat and Invocations (Dua) are to be Recited

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After Completion of The Holy Quran, The following Aayat and Invocations (Dua) are to be Recited

It is hereby clarified that after reciting the said Ayat and Dua (Invocations), if the reader of the Quran wants to offer the reward of recitation of complete Holy Quran to the departed souls of any person or some pious person’s soul (Saint), he should say that " O’ Allah the reward of recitation of this complete Holy Quran by Thy Grace and Mercy, be given to all the pious souls and through them may be awarded to the soul of (xyz) person. Aameen " (Armaghan Bathai)

The orders of the Holy Quran were revealed to the last Prophet completely through the Angel Jibrail (A.S.) from time to time as and when needed within a short period of Twenty Three (23) years. This Holy Book contains every matter of our life regarding this world and the world after death. No matter, essential for the human being, is left out. This Holy Book (Quran) is preserved, word by word, till the day of Judgement. There is no need of any other revelation or Book or Prophet. It shall be the pride and pleasure for the Muslims for their good fortune for having the Book. Therefore we cannot also imagine the great misfortune of those Muslims who do not care to enjoy the benefits from this Holy book. They should shed tears at the negligence and the great loss they will suffer in their life.