The Different Frequencies of Completing the Qur’an

Sheikh Muhammad Moosaa Aal Nasr, one of the salafi scholars of recent times who specialized in the qiraa’aat and Qur’anic sciences, compiled the following beneficial discussion on how often one should complete a reading of the entire Qur’an. Sheikh Muhammad Moosaa was also a long-term student of sheikh al-Albani and limited himself to only using authentic hadith narrations throughout this chapter:

مراتب ختم القرآن
The Different Frequencies of Completing the Qur’an

قال الله تعالى : (فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ) [المزمل 20] .  ـ

Allah said:

فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ

So recite whatever of it is easy for you of the Qur’an [73:20]

عن ابن عمر رضي الله عنهما قال : قال رسول الله (إقرأ القرآن في أربعين) . ـ

Ibn ‘Umar said: Allah’s Messenger said, “Complete the Qur’an in 40 days.”

وعن سعد ابن المنذر أن رسول الله قال : (إقرأ القرآن في ثلاث إن استطعت) . ـ

Sa’d ibn al-Mundhir relayed that Allah’s Messenger said, “Complete the Qur’an in three days if you can.”

و عن عبد الله ابن عمر رضي الله عنهما : أن رسول الله قال : (لم يفقه من قرأ القرآن في أقل من ثلاث) .  ـ

‘Abdullah ibn ‘Umar relayed that Allah’s Messenger said, “Whoever completes the Qur’an in less than three days has not understood it.”

وله شاهد صحيح من حديث عبد الله ابن مسعود عند سعيد بن منصور: (اقرؤوا القرآن في السبع ، ولا تقرؤوه في أقل من ثلاث) . ـ

And in the hadith collection of Sa’eed ibn Mansoor there is an authentic support for this in the hadith of ‘Abdullah ibn Mas’ood, “Complete the Qur’an in seven days, and do not complete it in less than three days.” Continue reading

Three Levels of Responding to People’s Harms: Tafsir al-Sa’di

Allah says in surah al-Shooraa:

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّـهِ ۚ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ * وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَـٰئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ * إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ ۚ أُولَـٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ * وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ

The retribution of a harmful act is a harm like it. But whoever pardons and makes reconciliation, then his reward is due from Allah. Indeed, Allah does not love the unjust ones. * And whoever seeks revenge after having been treated unjustly, there is nothing against these ones. * The grounds for actions is only against those who wrong others and cause trouble in the earth without due right. For these ones there will be a painful punishment. * But whoever exercises patience and forgives; indeed, that is one of the ‘azm al-umoor. [42:40-43]

In his famous book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

ذكر الله في هذه الآية، مراتب العقوبات، وأنها على ثلاث مراتب: عدل وفضل وظلم. ـ

In this noble ayah, Allah mentions the different levels of retribution for harms, and that there are three different levels of responding to harms:

  • Justice
  • Goodness
  • Injustice

فمرتبة العدل، جزاء السيئة بسيئة مثلها، لا زيادة ولا نقص، فالنفس بالنفس، وكل جارحة بالجارحة المماثلة لها، والمال يضمن بمثله. ـ

The level of justice is that you repay a harmful action with a harm similar to the original harmful action without any increase or decrease. So a life for a life, or an equivalent piece of the body for piece of the body harmed, or wealth of an equal amount to that lost. Continue reading

Purifying the Ka’bah: Tafsir ibn Kathir

In surah al-Hajj, Allah informs us of his command to Ibrahim to purify the Ka’bah:

 وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

And when We designated for Ibrahim the site of the House, [saying], “Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand and those who bow and prostrate. [22:26]

al-haafidh ibn Kathir commented on this ayah in his tafsir by writing:

( وطهر بيتي ) قال مجاهد وقتادة : من الشرك ، ( للطائفين والقائمين والركع السجود ) أي : اجعله خالصا لهؤلاء الذين يعبدون الله وحده لا شريك له . فالطائف به معروف ، وهو أخص العبادات عند البيت ، فإنه لا يفعل ببقعة من الأرض سواها ، ( والقائمين ) أي : في الصلاة; ولهذا قال : ( والركع السجود ) فقرن الطواف بالصلاة; لأنهما لا يشرعان إلا مختصين بالبيت ، فالطواف عنده ، والصلاة إليه في غالب الأحوال ، إلا ما استثني من الصلاة عند اشتباه القبلة وفي الحرب ، وفي النافلة في السفر ، والله أعلم .ـ

وَطَهِّرْ بَيْتِيَ

And purify My House …

Mujahid and Qatadah said this means: purify it from al-Shirk.

لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

… for those who perform Tawaf and those who stand and those who bow and prostrate.

meaning: make this House exclusively for those who worship Allah alone without associating any partners with Him. Continue reading

How the Prophet Would Recite the Qur’an

Sheikh Muhammad Moosaa Aal Nasr, one of the salafi scholars of recent times who specialized in the qiraa’aat and Qur’anic sciences, compiled this beneficial discussion of how the Prophet would recite the Qur’an. Sheikh Muhammad Moosaa was also a long-term student of sheikh al-Albani and limited himself to only using authentic hadith narrations throughout this chapter:

صفة قراءة النبي للقرآن الكريم
How the Prophet Would Recite the Qur’an

قال ابن القيم في [ زاد المعاد (١/٣٣٧) ] : وكان صلى الله عليه وسلم يقطع قراءته ، ويقف عند كل آية فيقول : ( الحمد لله رب العالمين ، ويقف ، الرحمن الرحيم ، ويقف : مالك يوم الدين ) وذكر الزهري أن قراءة رسول الله صلى الله عليه وسلم كانت آية آية ، وهذا هو الأفضل ، الوقوف على رءوس الآيات وإن تعلقت بما بعدها .  ـ

وذهب بعض القراء إلى تتبع الأغراض والمقاصد ، والوقوف عند انتهائها ، واتباع هدي النبي صلى الله عليه وسلم وسنته أولى . وممن ذكر ذلك البيهقي في “شعب الإيمان” وغيره ، ورجح الوقوف على رءوس الآي وإن تعلقت بما بعدها . أ.هـــ.

Ibn al-Qayyim wrote in Zaad al-Ma’aad (1/338):

The Prophet used to pause while reciting, stopping at every ayah. So he would say

الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ

and then pause

الرَّحْمَـٰنِ الرَّحِيمِ

and pause

مَالِكِ يَوْمِ الدِّينِ

al-Zuhri mentioned that the recitation of Allah’s Messenger went one ayah at a time, and this is what is best – pausing before the beginning of each new ayah, even if the meaning of the preceding ayah is linked to it. Continue reading

Choosing the Best Over What is Merely Good: Tafsir al-Shinqitee

Allah describes His servants in surah al-Zumar by saying:

الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَـٰئِكَ الَّذِينَ هَدَاهُمُ اللَّـهُ ۖ وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ

Those who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding. [39:18]

Sheikh Muhammad al-Ameen al-Shinqitee included the following valuable discussion inside his tafsir of surah al-Zumar. We have added section headings inside brackets for the sake of clarity and ease of navigation:

قوله تعالى : الذين يستمعون القول فيتبعون أحسنه . أظهر الأقوال في الآية الكريمة ، أن المراد بالقول ، ما جاء به النبي صلى الله عليه وسلم ، من وحي الكتاب والسنة ، ومن إطلاق القول على القرآن قوله تعالى : أفلم يدبروا القول الآية [ 23 \ 68 ] . وقوله تعالى : إنه لقول فصل وما هو بالهزل [ 86 \ 13 – 14 ] . وقوله تعالى في هذه الآية الكريمة : فيتبعون أحسنه [ 39 \ 18 ] أي : يقدمون الأحسن ، الذي هو أشد حسنا ، على الأحسن الذي هو دونه في الحسن ، ويقدمون الأحسن مطلقا على الحسن . ويدل لهذا آيات من كتاب الله . ـ

[Explanation of Vocabulary and General Meaning]

Allah’s statement:

الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ

Those who listen to speech and follow the best of it [39:18]

Out of the various opinions regarding this noble ayah, the most apparent is that the intended meaning of the word “speech” in it is the divine inspiration of the Qur’an and the Sunnah which the Prophet (ﷺ) brought. One example of the word “speech” being used to refer to the Qur’an is Allah’s statement:

أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ

Then have they not reflected over the speech… [23:86]

or His statement:

إِنَّهُ لَقَوْلٌ فَصْلٌ * وَمَا هُوَ بِالْهَزْلِ

Indeed, it is a decisive speech * And it is not amusement [86:13-14]

As to Allah’s statement in this noble ayah:

 فَيَتَّبِعُونَ أَحْسَنَهُ

… and follow the best of it [39:18]

meaning: they give precedence to the best – that which is the greatest good – over other forms of good which are lesser in goodness; they give precedence to the absolute best over just plain good. And there are a number of ayaat in Allah’s book which support this interpretation. Continue reading

If you disagree, refer it back to Allah and His Messenger: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee wrote the following in part of his famous book of tafsir:

قوله تعالى : فإن تنازعتم في شيء فردوه إلى الله الآية أمر الله في هذه الآية الكريمة بأن كل شيء تنازع فيه الناس من أصول الدين ، وفروعه أن يرد التنازع في ذلك إلى كتاب الله ، وسنة نبيه صلى الله عليه وسلم ; لأنه تعالى قال : من يطع الرسول فقد أطاع الله [ 4 \ 80 ] ، وأوضح هذا المأمور به هنا بقوله : وما اختلفتم فيه من شيء فحكمه إلى الله [ 42 \ 10 ] ، ويفهم من هذه الآية الكريمة أنه لا يجوز التحاكم إلى غير كتاب الله ، وسنة نبيه – صلى الله عليه وسلم – وقد أوضح تعالى هذا المفهوم موبخا للمتحاكمين إلى غير كتاب الله ، وسنة نبيه – صلى الله عليه وسلم – مبينا أن الشيطان أضلهم ضلالا بعيدا عن الحق بقوله : ألم تر إلى الذين يزعمون أنهم آمنوا بما أنزل إليك وما أنزل من قبلك يريدون أن يتحاكموا إلى الطاغوت وقد أمروا أن يكفروا به ويريد الشيطان أن يضلهم ضلالا بعيدا [ 4 \ 60 ] ، وأشار إلى أنه لا يؤمن أحد حتى يكفر بالطاغوت بقوله : فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعروة الوثقى [ 2 \ 256 ] . ـ

Allah’s statement:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّـهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ

And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. [4:59]

In this noble ayah, Allah is commanding us that anything about which the people disagree – whether it be in the foundations of the religion or its secondary matters – should be referred back to the Book of Allah and the Sunnah of His Prophet (ﷺ). That is because Allah said:

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّـهَ

He who obeys the Messenger has obeyed Allah [4:80]

And what is being commanded here is made all the more clear by Allah’s statement:

وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّـهِ

And in whatsoever you differ, the decision regarding it is with Allah [42:10]

And the implication of this noble ayah [i.e. 4:59] is that it is not permissible to adjudicate disputes by anything other than the Book of Allah and the Sunnah of His Prophet (ﷺ). Allah has made this implied understanding explicit with a reprimand of those who seek rulings from outside of the Book of Allah and the Sunnah of His Prophet (ﷺ), making it clear that the Shaytaan has misguided them far afield from the truth. This comes in His statement: Continue reading

If They Incline Towards Peace, then Incline Towards it: Tafsir ibn Kathir

In surah al-Anfaal, Allah provides the following instructions to the Believers regarding their interactions with the disbelievers:

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّـهِ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

But if they incline to peace, then incline to it as well. And place your trust in Allah. Verily, He is the All-Hearer, the All-Knower. [8:61]

Commenting on this in his famous books of tafsir, al-haafidh Ismaa’eel ibn Kathir wrote:

يقول تعالى : إذا خفت من قوم خيانة فانبذ إليهم عهدهم على سواء ، فإن استمروا على حربك ومنابذتك فقاتلهم ، ( وإن جنحوا ) أي : مالوا ( للسلم ) أي المسالمة والمصالحة والمهادنة ، ( فاجنح لها ) أي : فمل إليها ، واقبل منهم ذلك ؛ ولهذا لما طلب المشركون عام الحديبية الصلح ووضع الحرب بينهم وبين رسول الله – صلى الله عليه وسلم – تسع سنين ؛ أجابهم إلى ذلك مع ما اشترطوا من الشروط الأخر . ـ

Allah is saying: If you fear betrayal from a certain people, then break the peace treaty with them, so that you are both on equal terms [c.f. 8:58]. If they continue being hostile and opposing you, then fight then [c.f. 8:60].

وَإِن جَنَحُوا

but if they incline …

meaning: lean towards


towards peace

meaning: towards ceasing hostilities, forming a treaty, and making peace

فَاجْنَحْ لَهَا

then incline to it as well

meaning: lean towards it and accept that from them. It was in line with this that when the Mushrikoon sought a peace treaty and to pause hostilities between them and Allah’s Messenger for a period of nine years during the Year of al-Hudaybiyyah, the Prophet accepted that while also stipulating a few other conditions. Continue reading

Prayer is the Root of Every Good: Tafsir al-Shinqitee

In surah al-Ma’aarij, Allah mentions a series of qualities of the believers wherein He begins with al-salaah [prayer] by saying:

 إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا * إِذَا مَسَّهُ الشَّرُّ جَزُوعًا * وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا * إِلَّا الْمُصَلِّينَ * الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ

Indeed, man was created haloo’a * when harm touches him, he is impatient * and when good touches him, he is withholding * Except for those who pray * who are constant in the performance of their prayer … [70:19-23]

and He concludes the list with al-salaah by saying:

وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ * أُولَـٰئِكَ فِي جَنَّاتٍ مُّكْرَ‌مُونَ

And those who are careful maintainers of their prayers – They will be in gardens, honored. [7:34-35]

In his commentary of this surah, sheikh Muhammad al-Ameen al-Shinqitee addressed this by writing:

وصف الله تعالى من استثناهم من الإنسان الهلوع بتسع صفات : [ ص: 269 ] اثنتان منها تختص بالصلاة ، وهما الأولى والأخيرة ; مما يدل على أهمية الصلاة ، ووجوب شدة الاهتمام بها . وهذا من المسلمات في الدين ; لمكانتها من الإسلام ، وفي وصفهم هنا بأنهم : ( على صلاتهم دائمون ) ، وفي الأخير : ( على صلاتهم يحافظون ) [ 70 \ 34 ] . ـ

Allah describes those people who are excluded from being characterized as haloo’a [anxious for gains, impatient with losses] with nine qualities – two of which are connected to the salaah, those being the first and the last of them.

These are among the evidences which show the great importance of salaah and the requirement to give great attention to it. This is something well-known about the religion due to the place that prayer has in Islam. So here Allah describes them as:

عَلَىٰ صَلَاتِهِمْ دَائِمُونَ

those who are constant in their prayers

and at the end of the list as: Continue reading

The False Qiyaas of Iblis: Tafsir al-Sa’di

In the beginning of surah al-A’raaf, Allah mentions the well-known story of Iblis refusing to obey Allah’s command to bow towards Adam. After the initial refusal, Allah informs us of the following dialogue:

قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ۖ قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

Allah said, “What prevented you from prostrating after I had commanded you?” Iblis said, “I am better than him; You created me from fire, and him You created from clay.” (7:12)

Sheikh ‘Abd al-Rahman al-Sa’di mentioned the following points of benefit under his tafsir of this ayah:

فوبخه اللّه على ذلك وقال: { مَا مَنَعَكَ أَلَّا تَسْجُدَ } لما خلقت بيديَّ، أي: شرفته وفضلته بهذه الفضيلة، التي لم تكن لغيره، فعصيت أمري وتهاونت بي؟ ـ

Allah reprimanded Iblis for this behavior and said:

مَا مَنَعَكَ أَلَّا تَسْجُدَ

What prevented you from prostrating

to that which I created which My own hands? Meaning, I have honored and favored him with this honor which was not done for any other, but you disobey My command and treat it so flippantly?

ـ { قَالَ } إبليس معارضا لربه: { أَنَا خَيْرٌ مِنْهُ } ثم برهن على هذه الدعوى الباطلة بقوله: { خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ } وموجب هذا أن المخلوق من نار أفضل من المخلوق من طين لعلو النار على الطين وصعودها، وهذا القياس من أفسد الأقيسة، فإنه باطل من عدة أوجه . ـ


Iblis said

in response to his Lord Continue reading

Supplicating upon Completion of the Qur’an: Sheikh ibn ‘Uthaymeen

Sheikh Muhammad ibn Saalih al-‘Uthaymeen was asked the following question during the program Fataawaa Noor ‘alaa al-Darb:

السؤال : سؤال يشكل على كثير من الإخوة المستمعين الكرام، السؤال يا فضيلة الشيخ: هو عن دعاء الختمة في أخر ليلة من رمضان، هل هو وارد عن الرسول الكريم أو عن السلف الصالح رضوان الله عليهم؟

Question: This is a question which has confused many of our respected brothers who are listening. The question, honorable sheikh, is about du’aa [supplication] upon completing the Qur’an on the last night of Ramadan – is this something which is textually transmitted from the Messenger or from the Salaf, may Allah be pleased with them?

الجواب الشيخ : الختمة التي يدعى بها في آخر رمضان ليس لها أصل في سنة الرسول عليه الصلاة والسلام، ولا عن خلفائه الراشدين، ولا عن أحد من الصحابة، فلا أعلم إلى ساعتي هذه أنه ورد عنهم أنهم كانوا يدعون مثل هذا  الدعاء في الصلاة. ـ

Response: The supplicating which people do at the end of Ramadan is not something which has any basis in the Sunnah of the Messenger (ﷺ), nor was it practiced by the Rightly-Guided Khulafaa’, nor by any of the Sahabah, and until now I don’t know of any textual evidence transmitted regarding them having practiced something like this supplication during the prayer.

نعم. ورد عن أنس بن مالك رضي الله عنه أنه كان إذا ختم القرآن جمع أهله فدعا، وهذا في غير الصلاة وليس كل مشروع، وليس كل شيء مشروع خارج الصلاة يكون مشروعاً فيها؛ لأن الصلاة محددة في أفعالها محددة في أذكارها ـ

Yes, it has been transmitted from Anas ibn Maalik (may Allah be pleased with him) that he used to gather his family members together and make supplication upon having completed the Qur’an. But this was not in the prayer, and what is legislated outside of the prayer isn’t necessarily legislated inside the prayer. For the prayer is something with well-defined guidelines regarding its specific actions and utterances. Continue reading