Here’s a packet I compiled for my students on the Qur’an:

The Qur’an

Table of Contents

 

1. What is the Qur’an?
2. Did the Prophet Muhammad (saw) write the Qur’an?
3. How is the Qur’an a miracle?
4. What is the Challenge of the Qur’an?
5. The Modes of Descent
6. How was the Qur’an compiled?
7. What are some Rewards and Punishments Pertaining to the Qur’an
8. Why is the Arabic Language Importance in Studying the Qur’an
9. What are the Etiquettes of Reading and Handling the Qur’an

1. What is the Qur’an?

 

The Qur’an is the inimitable and unique kalam (speech) of Allah (swt) which He sent down to the Prophet Muhammad (saw) through the Angel Jibril (as) in its precise meaning and precise wording, transmitted to us by numerous persons (tawatur), both verbally and in writing and is protected by Allah (swt) in corruption. It was revealed in the Arabic language and consists of 114 surahs (chapters).

The Arabic word “Qur’an” is derived from the root qara’a which can mean to read or to recite. Qur’an is a verbal noun and means the “reading” or “recitation.” Allah (swt) in the Qur’an itself describes its other names which are furqan (criterion), tanzil (sent down), dhikr (reminder), and kitab (scripture). Other references to the Qur’an are by such words as nur (light), huda (guidance), rahmah (mercy), majid (glorious), mubarak (blessing), basher (announcer), and nadhir (warner).

2. Did the Prophet Muhammad (saw) write the Qur’an?

When the Prophet Muhammad (saw) received the Qur’an he: 1) learned it and memorized it; 2) reported it and conveyed it to the people; 3) explained it so there would be no confusion of its meanings; and 4) implemented it in his practical life. He had nothing to do with the creation of the Qur’an, its meanings, and the setting of its purpose. The Qur’an states very clearly that neither the Prophet Muhammad (saw) nor any other creature had anything to do with the composition of the Qur’an. It was revealed by Allah (swt) in word and meaning.

Some people who are not Muslim claim that the Prophet (saw) wrote the Qur’an himself. This notion is false for many reasons. Firstly, the Prophet Muhammad (saw) was an ummi (illiterate) person who did not know how to read or write. Secondly, if the Prophet Muhammad (saw) wrote the Qur’an, then this would have meant that he was a liar (since he said it was the word of Allah (swt)). Both before and after he became a Messenger of Allah (swt), the Prophet Muhammad (saw) was known to be truthful.

The Prophet Muhammad (saw) has been called ‘ummi’, unlettered. He was not a scholar and not a historian, neither was he a philosopher nor a priest and the common views is that he did not even read or write but he proclaimed the Qur’an and recited its many suras and ayat in which he informed about the earlier prophets, earlier scriptures, and earlier events, all in spite of his belonging to an uneducated people, on one of the most remote parts of the world and far away from the centers of civilization and culture. It has also been reported that the Prophet Muhammad (saw) never attended a single gathering of poetry. Thus, this is the first reason it is ludicrous to think that the Prophet (saw) wrote the Qur’an.

The second reason why it is absurd to claim that the Prophet Muhammad (saw) wrote the Qur’an is because he was known to be truthful. Five years before he became a prophet, the Ka’bah was destroyed in a flood and the leaders of Quraysh decided to fix it. However, a disagreement broke out over who would have the honor of placing the hajr aswad (the black stone) in its place. Abu Umayyah suggested that the first person who passed through the gate of the Ka’bah the next morning would arbitrate the decision. The next morning the Prophet Muhammad (saw) walked through the gate of the Ka’bah and everyone shouted “Al Amin!” (The Trustworthy). The Prophet (saw) had a sheet of cloth spread out and placed the hajr aswad in the middle of it. He then instructed all of the chiefs of Quraysh to hold the border of that sheet and carried the hajr aswad to the place where it belonged. The Prophet (saw) is the one who placed the hajr aswad where in its proper place and no one objected. This narration clearly illustrates that the Prophet Muhammad (saw) was recognized for his trustworthiness since he was granted nicknames pertaining to his excellent character. Another narration which confirms the honesty of the Prophet (saw) is the event of Mount Safa. Allah (swt) commanded the Prophet Muhammad (saw) to preach the message of Islam openly (“Therefore expound openly what thou art commanded and turn away from those who join false gods with Allah .” [15:94]) So the Prophet (saw) climbed onto Mount Safa in Makkah and called the Quraysh to assemble. When they gathered, he (saw) asked his family members “If I inform you that a big army of the enemy is advancing on the other side of the hill, would you believe me?” All of them said in one voice, “Of course we will; you are always truthful.” The Prophet (saw) proceeded to give them dawah. This incident also clearly shows that the disbelievers of Quraysh had recognized the Prophet (saw) specifically for his honest character.

 

3. How is the Qur’an a Miracle?

Almost all of Arabia is made up of burning desert and barren land. The scarcity of water has made human habitation almost impossible. The sun is very hot there and sunstroke is so sharp and violent that it is generally considered poisonous. Even a camel, which is purely a desert animal, can die with a stroke of this poisonous and burning wind. The Arabs before Islam never had a powerful kingdom and most lived a nomadic lifestyle. The two superpowers at the time, Persia and the Romans, showed very little interest in Arabia due to its lack of natural resources and the nomadic nature of its people. The Arabs themselves were largely unaware of the progress and development of other nations of the world and their society, character, and way of living. No foreign nation even exercised its influence on the Arabs.

The Arabs, however, had two sources of ethnic pride: their language and their excellent memories. During the era of Jahiliyyah, everyone participated in the art of poetry. Men, women, children, old and young, all were poets of higher or lower degree. Their poetic exercises were impromptu because they needed no thinking or reflecting and never needed to search for topics. The one whose ode of tribute was acknowledged as the best in poetic congregation on the occasion of fairs, special functions and Hajj, was immediately accepted as the best among them in position and stature. To them poets were equal to brave commanders and kings or even greater than them in status. In fact, it was an easy job for the poets to cause tribes to fight against one another, to make tribes extraordinarily brave, to keep the fighting going on or to put an end to it. The best odes of tribute were hung over the walls of the Ka’bah. The Arabs were very fond of keeping an exact genealogy of their ancestors preserved by memory. They would mention the names and deeds of their forefathers. It was very easy for them to keep in memory accurately odes of tribute that were several hundred verses long, after hearing them only once. Their abilities in poetry and command of language led them to such a state of development that they named all the non-Arabs as ‘Ajami (“mute”).

Each Prophet (as) was given a miracle as a proof of their prophet-hood and this miracle matched the types of characteristics of the people who were supposed to receive the message. According to the ‘Ulema, there are several conditions for something to be considered as a mircle: (1) That no one else apart from Allah (swt) is able to do it; (2) That it breaks the usual norms and differs from the laws of nature (not the laws of Allah , but the way nature normally is); (3) That it serves as a proof for the truth and claim of the messenger; (4) That it happens in accordance with the messenger’s claim; and (5) That the event happens through the messenger and no one else.

For example, in the time of Isa (as), people were very good medicine. Allah (swt) gave Isa (as) the miracles of curing diseases and resurrecting people from the dead. Allah (swt) wanted to show these people that even though they were very good in medicine, they could still not cure blindness, leprosy, and death. Only Allah (swt) can do these things and that is why He gave Isa (as) these miraculous abilities. The miracle which was sent to the Prophet Muhammad (saw) is the Qur’an. The Qur’an is unique because it is both a source of guidance and also a miracle. The Quran is considered a “mu’ajiza” [miracle] because it cannot be imitated. Narrated Abu Huraira (radhi allahu anhu): the Prophet (sallahu alayhi wa salam) said “Every prophet was given miracles because of which people believes but what I have been given is divine inspiration which Allah has revealed to me so I hope that my followers will outnumber the followers of the other prophets on the Day of Resurrection.” (Bukhari).

The Muslim scholar al-Qurtubi (d. 656/1258) in his commentary on the Qur’an has indicated the following ten aspects of the I’jaz al-qur’an:

1. Its language excels all other Arabic language.

2. Its style excels all other Arabic style.

3. Its comprehensiveness cannot be matched.

4. Its legislation cannot be surpassed.

5. Its narrations about the unknown can only result from revelation.

6. Its lack of contradiction with the sound natural sciences.

7. Its fulfillment of all that it promises, both good tidings and threat.

8. The knowledge it comprises (both legal and concerning the creation).

9. Its fulfillment of human needs.

10. Its effect on the hearts of men.

 

4. What is the Challenge of the Qur’an?

The verses of the Qur’an dealing with the challenge are given below:

Say: “If the mankind and the jinns were together to produce the like of this Qur’an, they could not produce the like thereof, even if they helped one another.” [Qur’an 17:88]

And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur’an) to Our slave (Muhammad Peace be upon him ), then produce a surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah , if you are truthful. [Qur’an 2:23]

And this Qur’an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Taurat (Torah), and the Injeel (Gospel), etc.], and a full explanation of the Book (i.e. laws and orders, etc, decreed for mankind) - wherein there is no doubt from the the Lord of the ‘Alamin (mankind, jinns,and all that exists).

Or do they say: “He (Muhammad^(P)) has forged it?” Say: “Bring then a surah (chapter) like unto it, and call upon whomsoever you can, besides Allah , if you are truthful!” [Qur’an 10:37-38]

Or they say, “He (Prophet Muhammad^(P)) forged it (the Qur’an).” Say: “Bring you then ten forged surah (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!” [Qur’an 11:13]

Or do they say: “He (Muhammad^(P)) has forged it (this Qur’an)?” Nay! They believe not! Let them then produce a recital like unto it (the Qur’an) if they are truthful. [Qur’an 52:33-34]

Indeed the pagans of Mecca repeated accuse Prophet Muhammad^(P) for being a forger, a soothsayer etc. The Arabs who were at the pinnacle of their poetry and prose during the time of revelation of the Qur’an could not even produce the smallest surah of its like. The Qur’an’s form did not fit into any of the above mentioned categories. It was this that made the Qur’an inimitable, and left the pagan Arabs at a loss as to how they might combat it as Alqama bin ^cAbd al-Manaf confirmed when he addressed their leaders, the Quraysh:

Oh Quraish, a new calamity has befallen you. Mohammed was a young man the most liked among you, most truthful in speech, and most trustworthy, until, when you saw gray hairs on his temple, and he brought you his message, you said that he was a sorcerer, but he is not, for we seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behavior, and we have heard their rhymes; you said a soothsayer, but he is not a soothsayer, for we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Oh men of Quraish, look to your affairs, for by Allah a serious thing has befallen you.

5. The Modes of Descent

 

Wahy (revelation) used to come to the Prophet Muhammad (saw) in five forms and modes. Once, a companion of the Prophet (saw) named Harith ibn Hisham (radhi allahu anhu) asked the Prophet (saw) how the Qur’an was revealed to him. The Prophet Muhammad (saw) replied “There are times when I hear something like the chiming of bells and this mode of Wahy is the hardest on me. After that, when this chime-sequence ends, that which has been said by the sound seems to have been committed to my memory. And there are times when the angel appears before me in the shape of a man.”

When the harder type of Wahy was descended in this method, the Prophet (saw) came under very heavy strain. During the days of extreme winter, the Prophet (saw) would be dripping wet with sweat in spite of the chilly weather after this method of Wahy descended. On occasions, so much intensity would be generated in this state of Wahy that the animal he would be riding at that time would sit down, wilting under its weight. Another time, the Prophet (saw) was resting his head on the lap of Zayd ibn Thabit (radhi allahu anhu) when the Prophet (saw) started receiving wahy. This put so much weight on Zayd’s (ra) thigh that it seemed it was going to break. Sometimes, the companions of the Prophet (saw) could hear a low-volumed sound when the harder type of wahi was revealed. Umar (radhi allahu anhu) said “When Wahy came to him, a sound somewhat similar to the buzzing of honey-bees could be heard close to his most bright face.”

Under the second mode of Wahy, an angel would come to him in some human form and deliver Allah ’s message. When the Wahy was brought by Jibril (as), it was the easiest on the Prophet (saw).

The third mode of the coming of Wahy used to be that Jibril (as) would appear as he was, without taking on the shape of a man. However, this only happened two times. The first time the Prophet (saw) saw Jibril (as) in his true form was when he himself wished to see him in his real form and shape. The second time was when the Prophet (saw) went on Mi’raaj (the Ascent to Heaven).

The fourth mode of the Wahy was directly to Allah (swt) without an intermediary. This honor was given to the Prophet (saw) only once and that was during Mi’raaj when he was awake.

Under the fifth mode of Wahy, Jibril (as) would let some words of the message fall into the heart of the Prophet (saw) without appearing physically in any form.

 

6. How was the Qur’an Compiled?

 

The Qur’an was compiled in five phases.

 

A. 1^st Phase: The Qur’an is preserved in the Lawh Mahfuz (Preserved Tablet) which is a record of all knowledge. (“Rather, it is the glorious Qur’an in the Preserved Tablet.” [85:21-22]). From the Preserved Tablet, the Qur’an descended twice. The first time the Qur’an descended from the Preserved Tablet was when the whole of it was sent to al-Bayt al-‘Izzah (also known as al-Bayt al-Ma’mur) which is a House facing the Ka’bah that exists in the firmament as the place of worship for angels. This descent took place on Layl at ul Qadr (“The Night of Power”).

The second time the Qur’an descended was when it was revealed to the Prophet Muhammad (saw) gradually as needed and was completed after a period of 23 years. The Prophet Muhammad (saw) was 40 years old when he started receiving wahy. The beginning of this descent was also on Layl at ul Qadr. However, it is important to remember that no one knows the exact date in Ramadhan when Layl at ul Qadr occurs.

There are several reasons why the Qur’an descended twice. The first reason the Qur’an descended twice was to demonstrate its exalted majesty. The second reason was to tell the angels that this was the last Book of Allah which was ready for descent for the guidance of the people of the earth. Another possible reason for the double descent of the Qur’an was to stress that the Qur’an is beyond all doubts and it stands preserved at two more places other than the blessed heart of the Prophet Muhammad (saw).

 

B. 2^nd Phase: Scribing during the life of Prophet Muhammad (peace be upon him). The Revelation scribes wrote down the Quran, according to the order of Prophet Muhammad (peace be upon him), on pieces of cloth, leather, bones, and stones. Its verses were ordered and arranged according to Allah ’s inspiration. At the beginning, it was not gathered in one book. Some of the Prophet’s companions scribed parts and surahs specifically for themselves after they had memorized it from the Prophet.

a. Proof – Story of Umar’s (ra) conversion.

b. Proof – RasulAllah (saw) said “Whoever has written other then the Quran should erase it.

c. There were approximatel 65 Companions who served as scribes.

 

C. 3^rd Phase: Compiling Quran during the era of Abu Bakr al-Siddiq: Zayd Ibn Thabit gathered the Quran in one book. He was charged to do this by Abu Bakr al-Siddiq, according to an advice from Umar Ibn Al-Khattab. Its resource was the parts written by the Revelation scribes; so he gathered all of it in one book, the Holy Quran.

a. Why Zaid?

i. His youth.

ii. Morals. Abu Bakr (ra) said “We do not accuse you of any wrongdoing.”

iii. Intelligence.

iv. Prior experience.

v. Attended Jibril’s (as) recitation with the Prophet (saw).

b. Rule of Witness (Ibn Hajar Asqalani)

i. Abu Bakr (ra) told Zaid (ra) and Umar (ra) “Sit at the entrance to the Prophet’s (saw) Masjid. If anyone brings you a verse from the Book of Allah along with two witnesses, then record it.”

ii. Ibn Hajar’s Comment: “As if what was meant by two witnesses were memory [backed by] the written word. Or, two witnesses to testify that the verse was written verbatim in the Prophet’s presence. Or, meaning they would testify that it was one of the forms in which the Quran was revealed. The intention was to accept only what had been written in the Prophet’s presence, not relying on one’s memory alone.”

iii. Zaid gathered all the texts/oral recitations and requested two witnesses that they copied it in the presence of the Prophet (saw). In other words, they did not accept copies, only the originals!

iv. The difficulty in finding two verses, not because no one memorized them, but the issue of the witnesses.

 

D. 4^th Phase: Compiling Quran during the era of Uthman Ibn Affan: In his reign, the Quran was written from the main copy gathered during the era of Abu Bakr al-Siddiq. It was kept at the residence of Hafsah Bint Umar, (one of the Prophet’s wives). He charged the following scribes to do it:

a. Zayd Ibn Thabit.

b. Abdullah Ibn Al-Zubair.

c. Said Ibn Al-`As.

d. Abdul-Rahman Ibn Al-Harith Ibn Hisham.

They scribed many copies of Quran, reflecting in their writing the different correct readings (Arabic accents) of it; excluding any incorrect one. It was not marked with dots or vowel points. Uthman kept a copy at Medina and sent the remaining copies to the various Islamic countries.

E. 5^th Phase: Dotting and Vowelization. Dotting and vowelization passed through three stages:

1. 1. In the first stage: Dots were used as syntactical marks. This was in the era of Mu`awiyah Ibn Abi Sufyan, who charged Abu Al-Aswad Al-Dualy to do it in order to prevent people from a faulty reading of the Quran.
   2. In the second stage: Arabic letters were marked with different dotting to differentiate between them (e.g.:B, T,TH). This was in the time of Abdul-Malik Ibn Marawan, who charged Al-Hajjaj to do it. Al-Hajjaj, in his turn, charged Nasr Ibn Asem and Hayy Ibn Yaamor to accomplish it.
   3. Once the Quran was copied, duplicated, and distributed, the other fragments were burned.

In the third stage: Complete vowel points (e.g. dammah, fathah, kasrah) were used, in the form we are using nowadays. This method was invented by Al-Khaleel Ibn Ahmed Al Faraheedi.

 

7. What are some Rewards and Punishments Pertaining to the Qur’an

 

The Importance of Respecting the Quran

Compare the people of our Ummah with the Sahaba (ra). Look at the example of Uthman (ra) and how he DIED, reading the Quran. He knew he was giong to die, it was self-evident from two angles: a) the Prohet (saw) told him so and b) the people were trying many different ways to kill him, but were ashamed. He was the khaleefah and he could have ordered someone to protect him. When they came to kill him, he didn’t resist, he kept on reading. The blood that was shed on this Quran is still preserved today in Turkey. How many of us would have held such a high respect for the Quran today or would we have fled or said “stop?”

 

Intercession of the Quran

Abu Umamah (ra) narrated that RasulAllah (saw) said: “Recite the Noble Quran because it will come as an intercessor fo its reciters on the Day of Judgement.” [Muslim]

-We have been given certain powers in this life. We can choose to use that to go to school, to engage in physical activities. We lose those powers in the Hereafter. On the day of judgement, no one will be able to speak or intercede for their own selves or anyone else except by the permission of Allah (swt). Furthermore, our own organs will testify against us: our hands, our eyes, our feet, our tongue, etc. The Quran will be given thep ower to speak and will ask for forgiveness for its reciters.

 

Reward of Recitation

Abdullah ibn Mas’ud (ra) narrated that the Prophet (saw) said: “Whoever recites a letter from Allah ’s Book, he will be credited with oen virtue, and a virtue gets a 10-fold reward. I do not say that Alif-Lam-Meem is one letter, but Alif is a letter, Lam is a letter, and Meem is a letter.” [Tirmidhi]

 

Neglecting the Quran

Abdullah ibn Abbas (ra) narrated that the Prophet (saw) said: “He who has nothing of the noble Quran in his heart is like a ruined house.” [Tirmidhi]

What is a ruined house like? It is devoid of inhabitants, there is nothing but darkness and infestation in it. Similarly, the heart of the person who neglects the Quran, his heart is filled with darkness and devoid of spirituality.

 

Correct Recitation

It is also mentioned in the books of tajweed that incorrectly reciting the Quran due to ignorance is a minor sin. So this should motivate us to learn the rules of tajweed.

 

Memorization

There is a hadeeth of the Prophet (saw) mentioned in Riyadh us Saliheen about how the Hafidh al Quran will intercede for people on the Day of Judgement. A Hafidh is not someone who just memorizes it, but implements it. Think of Aisha’s (ra) description of the Prophet (saw): He was a walking Quran.

Abu Musa al-Ashari (ra) narrated that the Prophet (saw) said: “Retain and safeguard the Noble Quran. By the one in whose Hand Muhammed’s Soul is, it escapes sooner from memory then a camel does from his tying ropes.” [Bukhari and Muslim]

-In other words, either a person can be in one of two states: remembering or forgetting. Do not think that the surahs you learned in Sunday school will suffice. Also, keep in mind that forgetting the Quran once it is memorized is highly sinful, if not due to extraordinary causes like old age or mental disease.

 

Implementation of the Quran

Again, this goes back to the Aqeedah. A person must believe in it and implement it. If a person denies belief, he is a kaffir, if a person denies implementation, he is a sinner. One of the signs of the Day of Judgement is that people will read the Quran but it will not leave their throats (and enter their hearts). The characteristics of the Believer is that they read, believe, and act.

Implementation, of course, requires understanding. There is a hadeeth of the Prophet (saw) which indicates that we should finish reading the Quran once every month, but there are hadeeth which stress understanding and pondering as well. Look at the example of the story that Imam Ghazzali (ra) related to us.

 

 

8. Why is the Arabic Language Importance in Studying the Qur’an

 

Arabic Quran

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ

And if We had sent this as a Qur’an in a foreign language (other than Arabic), they would have said: Why are not its verses explained in detail (in our language)? What! (A Book) not in Arabic and (the Messenger) an Arab? Say: it is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur’an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand).

(Quran: 41:44)

 

 

9. What are the Etiquettes of Reading and Handling the Qur’an

a. not to touch the Qur’an except in the state of ritual purity in wudu, and to recite it when in a state of ritual purity;

 

b. to brush one’s teeth with a toothstick (siwak), remove food particles from between the them, and to freshen one’s mouth before reciting, since it is the way through which the Qur’an passes;

 

c. to sit up straight if not in prayer, and not lean back;

 

d. to dress for reciting as if intending to visit a prince, for the reciter is engaged in an intimate discourse;

 

e. to face the direction of prayer (qiblah) to recite;

 

f. to rinse the mouth out with water if one coughs up mucus or phlegm;

 

g. to stop reciting when one yawns, for when reciting , one is addressing one’s Lord in intimate conversation, while yawning is from the Devil;

 

h. when beginning to recite, to take refuge from in Allah from the accursed Devil and say the Basmala, whether one has begun at the first surah or some other part one has reached;

 

i. once one has begun, not to interrupt one’s recital from moment to moment with human words, unless absolutely necessary;

 

j. to be alone when reciting it, so that no one interrupts one, forcing one to mix the words of the Qur’an with replying, for this nullifies the effectiveness of having taken refuge in Allah from the Devil at the beginning;

 

k. to recite it leisurely and without haste, distinctly pronouncing each letter;

 

l. to use one’s mind and understanding in order to comprehend what is being said to one;

 

m. to pause at verses that promise Allah ’s favour, to long for Allah Most High and ask of His bounty; and at verses that warn of His punishment to ask Him to save one from it;

 

n. to pause at the accounts of bygone peoples and individuals to heed and benefit from their example;

 

o. to find out the meanings of the Qur’an’s unusual lexical usages;

 

p. to give each letter its due so as to clearly and fully pronounce every word, for each letter counts as ten good deeds;

 

q. whenever one finishes reciting, to attest to the veracity of one’s Lord, and that His messenger (Allah bless him and grant him peace) has delivered his message, and to testify to this, saying: “Our Lord, You have spoken the truth, Your messengers have delivered their tidings, and bear witness to this. O Allah , make us of those who bear witness to the truth and who act with justice”: after which one supplicates Allah with prayers.

 

r. not to select certain verses from each surah to recite, but rather the recite the whole surah;

 

s. if one puts down the Qur’an, not to leave it open;

 

t. not to place other books upon the Qur’an, which should always be higher than all other books, whether they are books of Sacred Knowledge or something else;

 

u. to place the Qur’an on one’s lap when reading; or on something in front of one, not on the floor;

 

v. not to let a day go by without looking at least once at the pages of the Qur’an;

 

w. to give one’s eyes their share of looking at it, for the eyes lead to the soul (nafs), whereas there is a veil between the breast and the soul, and the Qur’an is in the breast.

 

x. not to recite it to songs tunes like those of the corrupt, or with the tremulous tones of Christians or the plaintiveness of mockery, all of which is misguidance;

 

y. when writing the Qur’an to do so in a clear, elegant hand;

 

z. not to recite it out aloud over another’s reciting of it, so as to spoil it for him or make him resent what he hears, making it as if it were some kind of competition;

 

aa. not to recite it in marketplaces, places of clamour and frivolity, or where fools gather;

 

bb. not to use the Qur’an as pillow, or lean upon it;

 

cc. not to toss it when one wants to hand it to another;

 

dd. not to miniaturize the Qur’an, mix into it what is not of it, or mingle this worldly adornment with it by embellishing or writing it with gold;

 

ee. not to write it on the ground or on walls, as is done in some new mosques;

 

ff. not to write an amulet with it and enter the lavatory, unless it is encased in leather, silver, or other, for then it is as if kept in the heart;

 

gg. and if one finishes reciting the entire Qur’an, to begin it anew, that it may not resemble something that has been abandoned.

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