Manners of Reading and Memorizing the Qur'an

The Prophet (ﷺ) asked ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) to recite something from the Qur’an to him. Ibn Mas‘ūd said: O Messenger of Allah, how can I recite it to you when it was revealed to you? The Prophet (ﷺ) replied: Indeed, I love to hear it from others. So he recited to him from Surat an-Nisā’ and upon reaching the verse that reads: {How will it be when We bring a witness from every community, and bring you [O Prophet] as a witness against these [people]?} Meaning: What will be your condition—and that of your Ummah—when We bring you as a witness over your people, testifying that you conveyed to them your Lord's message? At that point, the Prophet (ﷺ) said: Stop reading now. Ibn Mas‘ūd (may Allah be pleased with him) said: I turned to him, and his eyes were flowing with tears—out of awe for that scene and mercy for his Ummah.

1. An-Nawawi said: It is recommended to listen attentively to the recitation of the Qur’an, to weep while listening, and to reflect upon it. It is also recommended to ask someone else to recite so that one may listen, as this is more effective for understanding and contemplation than reciting it oneself.
2. Listening to the Qur’an entails reward just as reciting it does.
3. The virtue of ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him), as the Messenger of Allah (ﷺ) loved to hear his recitation of the Qur’an. This indicates Ibn Mas‘ūd's diligence in learning, memorizing, and mastering the Qur’an.
4. The virtue of weeping out of fear of Allah Almighty when hearing His verses—while maintaining calmness, proper silence, and avoiding loud crying.

صحيح البخاري (6/ 196) (5050). صحيح مسلم (1/ 551) (800). كنوز رياض الصالحين، لمجموعة من الباحثين (7/ 133). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 515). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 402). شرح رياض الصالحين، لابن عثيمين (3/ 342).

The Prophet (may Allah's peace and blessings be upon him) compared the one who studies the Qur’an and is accustomed to reciting it—whether by looking at the Mus'haf or from memory—to a person with camels tied from their knees with a rope. If he keeps them tied, he will keep hold of them, but if he unties them, they will run away and escape. Similarly, when the companion of the Qur’an recites it, he remembers it, and if he neglects it, he forgets it. As long as the connection is regularly maintained, the memorization remains intact.

1. Encouraging regularly maintaining the connection with the Qur’an and reciting it, and being cautious against exposing it to forgetfulness.
2. Constantly reciting the Qur’an humbles the tongue and makes its recitation easier. However, if it is neglected, recitation becomes difficult and burdensome.
3. Al-Qādi said: The meaning of "the companion of the Qur’an" is: the one who is familiar with it. Companionship: being familiar with. This is the same as saying: So-and-so is the companion of so-and-so or referring to the "companions of Paradise" and the "companions of Hellfire."
4. Using examples is one of the methods of Da‘wah (calling people to Islam).
5. Ibn Hajar said: He mentioned camels specifically because they are the most difficult domestic animals to tame. It is challenging to regain control over them once they have become accustomed to their freedom.

صحيح البخاري (6/ 193) (5031). صحيح مسلم (1/ 543) (789). شرح صحيح مسلم، للنووي (6/ 77). فيض القدير شرح الجامع الصغير، لعبدالرؤوف المناوي (3/ 3). كنوز رياض الصالحين، لمجموعة من الباحثين (13/ 12).

This Hadīth means that the Muslims should recite the Qur’an together as long as they agree on its interpretation. However, if they disagree in understanding its meanings, then they should stop reciting it lest this disagreement should lead to evil. Another possible meaning: stick to the meanings of the Qur’an which are not prone to different interpretations. If you come across meanings which can be interpreted differently and cause dispute, avoid debating and arguing regarding them. This could also be an instruction to recite the Qur’an as long as one's heart is inclined to do so. If the heart feels bored or tired, then recitation should be left until the heart becomes fresh and active again. The same command was given concerning the prayer. The first interpretation, however, seems more probable.

- صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. - صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي - بيروت. - إرشاد الساري لشرح صحيح البخاري، لأحمد بن محمد بن أبى بكر بالقسطلاني المصري، الناشر: المطبعة الكبرى الأميرية، مصر، الطبعة: السابعة، 1323 هـ. - المنهاج شرح صحيح مسلم بن الحجاج، للنووي، نشر: دار إحياء التراث العربي - بيروت، الطبعة: الثانية، 1392ه. - شرح صحيح البخاري لابن بطال، تحقيق: أبي تميم ياسر بن إبراهيم، نشر: مكتبة الرشد، الرياض-السعودية، الطبعة: الثانية 1423ه، 2003م. - التوشيح شرح الجامع الصحيح, عبد الرحمن بن أبي بكر، جلال الدين السيوطي, المحقق: رضوان جامع رضوان, مكتبة الرشد - الرياض, الطبعة: الأولى، 1419 هـ - 1998 م.

A group of the Companions were sitting by the door of the Prophet (may Allah's peace and blessings be upon him) and they disagreed on some matter. They differed about predestination, as told elsewhere, so some of them proved their arguments with verses from the Qur’an, and others did the same. The Prophet (may Allah's peace and blessings be upon him) heard them. So he came out, with a very red face, as if a pomegranate was squeezed on his face. He asked them whether they were created to differ, argue, and conflict on the Qur’an, comparing some parts of it to others. Were they commanded to do so? He means that neither is intended, so they did not need to do so. He also told them that the previous nations strayed because of this matter. He guided them to what would rectify and benefit them: to do what Allah ordered them to observe, and to desist from what they were forbidden to do. This is exactly what they were created for, and this is exactly what is useful to them.

- مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م. - سنن ابن ماجه، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء الكتب العربية - فيصل عيسى البابي الحلبي. - السنة، لابن أبي عاصم، ومعه ظلال الجنة، تحقيق: محمد ناصر الدين الألباني، نشر: المكتب الإسلامي – بيروت، الطبعة: الأولى، 1400ه. - مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت – لبنان، الطبعة: الأولى، 1422هـ - 2002م. - مشارق الأنوار الوهاجة ومطالع الأسرار البهاجة في شرح سنن الإمام ابن ماجه, محمد بن علي بن آدم بن موسى, دار المغني، الرياض - المملكة العربية السعودية, الطبعة: الأولى، 1427 هـ - 2006 م. - حاشية السندي على سنن ابن ماجه: كفاية الحاجة في شرح سنن ابن ماجه, محمد بن عبد الهادي التتوي، أبو الحسن، نور الدين السندي, دار الجيل - بيروت، بدون طبعة.

The Companions (may Allah be pleased with them) would receive ten verses from the Qur’an and not move to other verses until they learned the knowledge contained in those ten verses and acted upon it. Thus, they learned knowledge and application together.

1. The Hadīth highlights the merit of the Companions (may Allah be pleased with them) and their keenness on learning the Qur’an.
2. The proper learning of the Qur’an is done by gaining the knowledge contained therein and acting upon it, not by merely memorizing it.
3. Knowledge precedes speech and application.

مسند أحمد (38/ 466) (23482).

Jundub ibn ‘Abdullah (may Allah be pleased with him) said: We were with the Prophet (ﷺ) as young men near the age of puberty—strong and powerful. We learned faith at the hands of the Prophet (ﷺ) before learning the Qur’an. Then, when we learned the Qur’an, it increased our faith.

1. Highlighting the fact that faith increases and decreases.
2. It shows the importance of setting priorities in raising the young, focusing first on instilling faith in their hearts.
3. The Qur’an increases faith, enlightens the heart, and brings comfort to the chest.

سنن ابن ماجه (1/ 42) (61). مشارق الأنوار الوهاجة ومطالع الأسرار البهاجة في شرح سنن الإمام ابن ماجه (2/ 255). مرشد ذوي الحجا والحاجة إلى سنن ابن ماجه والقول المكتفى على سنن المصطفى (1/ 227).

The Prophet (ﷺ) used to teach and recite the Qur’an to his Companions in all conditions, except when he was in a state of Janābah due to marital relations with his wives.

1. It is impermissible for one in a state of Janābah to recite the Qur’an until he makes Ghusl (ritual bath).
2. Teaching by actions.

سنن الترمذي (1/ 214) (146). سنن أبي داود (1/ 164) (229). سنن النسائي (1/ 144) (265). سنن ابن ماجه (1/ 375) (594). مسند أحمد (2/ 61) (627). النهاية في غريب الحديث والأثر (917-167).