Can We Recite Verses From the Quran During the Final Sitting of the Prayer?

Answered by Shaykh Salim Ahmad Mauladdawila

Question: Assalamu alaykum

Can we recite verses from the Quran like surah Kahf’s first ten verses during the final sitting of the prayer?

Answer: Bismillah al-Rahman al-Rahim

Reciting from the Quran is sunna in the standing position of the prayer in the first two rak’as (round of actions) after the recital of the ‘al-Fatiha’ chapter. Outside of this position, recital of Quran in prayer is makruh (disliked), though it does not invalidate one’s prayer. It is preferable to recite prayer narrated by the Prophet Muhammad SAW during all parts of the prayer, including the tashahhud.

One can find translated examples of Prophetic prayers to recite in Shaykh Nuh Ha Mim Keller’s Reliance of the Traveller, Imam al-Nawawi’s Al-Adhkar, and other books of jurisprudence and prophetic prayers.

[Shaykh] Salim Ahmad Mauladdawila

Is It Permissible to Supplicate for Non-Muslim Family Members? Is It Permissible to Attend a Cremation?

Answered by Ustadh Tabraze Azam

Question: Assalam ‘aleykum,

1-Is it permissible to supplicate & recite Quran for non-muslim family members?

2-Also is it permissible to attend a cremation it being a family member?

Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I pray that this message finds you well, insha’Allah.

(1) Yes, it is permitted to supplicate and recite Qur’an (with the intention of cure) for living non-Muslims, yet not the deceased. (see: Can We Pray for Non-Muslims Who Passed Away?)

(2) Yes, you can attend as long as the funeral is free from any specifically religious activity. (see: Is a Memorial Service for a Non-Muslim Permissible in Islam?)

And Allah alone knows best.


Tabraze Azam

Checked & Approved by Shaykh Faraz Rabbani

Is It Impermissible to Move Back and Forth While Reciting Qur’an?

Answered by Ustadh Tabraze Azam

Question: Assalamalaikum,

I was visiting Saudi Arabia once and an arab lady over there told me that we should not move back and forth while reciting Quran because it imitates the jews, and she told me some hadith related to this.
Is it impermissible for us to move back and forth while reciting Quran or doing zikr or tasbih?

Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I pray that you are in the best of health and faith, insha’Allah.

No, it is not impermissible nor sinful to move, rock, or sway whilst reciting the Qur’an or doing any other form of remembrance (dhikr).

The Proof for Permissibility of Movement during Remembrance (dhikr)

Anas (May Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and give him peace) said, “Once, the Abyssinians were dancing in front of the Messenger of Allah (Allah bless him and give him peace), saying in their language: ‘Muhammad is a righteous servant.’ He (Allah bless him and give him peace) asked: ‘What are they saying?’ It was said: ‘[They are saying]: ‘Muhammad is a righteous servant.’’”

Shaykh Shu`ayb al-Arna’ut noted that its chain of transmission is rigorously authentic (sahih).

Shaykh `Abd al-Qadir `Isa writes in his Haqa’iq `an al-Tasawwuf, “When he saw them in that state, he did not censure them. Rather, he approved of their act. It is known that rulings in the Sacred Law are taken from his (Allah bless him and give him peace) statements, actions, and tacit approvals. Since he approved of their action and did not censure them, it is clear that it is permissible.” [`Isa, Haqa’iq `an al-Tasawwuf]

He continues, “This hadith contains evidence that it is permissible to gather between permissible movement and exaltation of the Messenger of Allah (Allah bless him and give him peace). It also proves that movement during remembrance is not described as forbidden dance, rather it is permissible because it energises the body for remembrance and assists one in having presence of heart with Allah- if one’s intention is sound.” [ibid.]

The Swaying & Movement of the Companions (sahaba)

Our Master Ali (may Allah ennoble his face) reported regarding the Companions (sahaba), “If Allah was mentioned they swayed the way trees sway on a windy day…” [Abu Nu`aym, al-Hilya]

This report was used as evidence by Shaykh `Abd al-Ghani al-Nablusi in one of his treatises on the permissibility of movement during remembrance.

Sheikh Nuh Keller translates a lengthier passage from Imam Suyuti’s al-Hawi li al-Fatawi in which he mentions the incident of Imam Ja`far, “…and the hadith exists [in many sources, such as Musnad al-Imam Ahmad, 1.108, with a sound (hasan) chain of transmission] that Ja‘far ibn Abi Talib danced in front of the Prophet (Allah bless him and give him peace) when the Prophet told him, “You resemble me in looks and in character,” dancing from the happiness he felt from being thus addressed, and the Prophet did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience.” [Keller, Sea without Shore]

Imitation of the Non-Muslims

Impermissible imitation is when a person does something that is (a) a distinguishing sign of disbelief or corruption, such as wearing a cross, or (b) out of simply copying non-Muslims and wanting to be ‘like them’.

Hence, mere movements in and of themselves, whilst remembering Allah— Qur’an or otherwise— are not impermissible.

Allah Most High says, “[those] who remember God standing, sitting, and lying down…” [3.191]

The master exegete Abu al-Su`ud Effendi comments here, “the specification of these states is not exclusionary; rather, it is due to their being the states that a person is normally found in.” [Abu al-Su`ud , Irshad al-`Aql al-Salim]

This is why Shaykh `Abd al-Qadir `Isa concludes his section on remembrance by saying, “Whoever remembers Allah, while sitting or standing, resting or walking, or moving or staying still, is carrying out that which is sought from him and is complying with the Divine command.”

See also: Is Group Dhikr With Swaying Permissible?

And Allah alone gives success.

Tabraze Azam

Checked & Approved by Shaykh Faraz Rabbani

Reciting the Qur’an alongside a Recorded Recitation

Answered by Ustadh Tabraze Azam

Question: What is the law in reading the al-Quran while listening to the recitation of it, at the same time? I am not a native Arab speaker nor have I learned the language. I can read the al-Quran but I prefer listening to the recitation of Al-Ghamdi, As-Shuraim etc while reading, in order to minimize my mistakes in pronunciation because that is extremely important not to change the meaning. However, in the al-Quran, its said that we should be quiet during any recitation of al-Quran. Please tell me what to do, thank you

Answer: Assalamu alaikum wa rahmatullahi wa barakatuh,

I pray that you are in the best of health and faith, insha’Allah.

It would be permitted to recite the Qur’an alongside a recorded recitation.

A recording differs from a live recital, and thus has specific rulings relating to it. However, you should still try to uphold some of the general proper manners of listening to the Qur’an such as being attentive before reciting yourself, reciting in a lower volume than the recording, and so on.

You should also strive to work on your recitation so that you do not become dependant upon recordings, mushafs, or anything else. The strong believer is better and more beloved to Allah than the weak believer.

Consider taking the following class: Certificate in Qur’anic Recitation – Part 1

And Allah alone gives success.

wassalam, Tabraze Azam

Checked & Approved by Faraz Rabbani

Etiquette of Reading and Handling the Qur’an

Answered by Imam Muhammad ibn Ahmad al-Qurtubi

Question: What is the etiquette of reading and handling the Qur’an?

Answer: Imam Muhammad ibn Ahmad Qurtubi says in al-Jami’ li ahkam al-Qur’an [Taken from Reliance of the Traveler]

It is the inviolability of the Qur’an:

1. 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;

2. 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;

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

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

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

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

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

8. when begining 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;

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

10. 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 effectivness of having taken refuge in Allah from the Devil at the beginning;

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

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

13. 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;

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

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

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

17. whenever one finishes reciting, to attest to the veracity of ones’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.

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

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

20. 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;

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

22. not to wipe it from a slate with spittle, but rather wash it off with water; and if one washes it off with water, to avoid putting the water where there are unclean substances (najasa) or where people walk. Such water has its own inviolability, and there were those of the early Muslims before us who used water that washed away Qur’an to effect cures.

23. not to use sheets upon which it has been written as bookcovers, which is extremely rude, but rather to erase the Qur’an from them with water;

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

25. 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.

26. not to trivially quote the Qur’an at the occurrence of everyday events, as by saying, for example, when someone comes, “You have come hither according to a decree, O Moses” [Qur’an 69:24],

or,  “Eat and drink heartily for what you have done aforetimes, in days gone by” [Qur’an 69:24], when food is brought out, and so forth;

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

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

29. 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;

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

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

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

33. 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;

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

35. 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;

36. if one writes it and then drinks it (for cure or other purpose), one should say the Basmala at every breath and make a noble and worthy intention, for Allah only gives to one according to one’s intention;

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

(Taken from an excellent resource for traditional Islam)

Rights of the Qur’an & Completing it Every Forty Days

Answered by Ustadha Sulma Badrudduja

Question: What is the right of the Quran in regard to reciting it? Is it true that it is the Quran’s right that we complete it every 40 days? If so, is it necessary to do so and how do we prove it to other people?

Answer: Assalamu alaikum wa rahmatullah wa barakatuh,

Allah most High says, “And recite the Qur’an in measured, rythmic tones” [73:4]

There is no specific amount of the Qur’an that one needs to recite (outside of one’s prayer) that is obligatory. Imam al-Ghazali mentions that the Companions, may Allah be pleased with them, had different amounts that they would ready daily. Some would finish the Qur’an twice a week, some once a week, and some once a month. It is generally disliked to finish the Qur’an in less in than three days because of the lack of reflection which usually accompanies this. However, many of our pious predecessors were known to do this because Allah granted them the ability to recite this much in a goodly manner. The Prophet, may Allah send blessings and peace upon him, advised some of his Companions to finish the Qur’an once a week. The longest option that Imam al-Ghazali mentions is to finish the Qur’an once a month [Ihya’ `Ulum al-Din].

All of these are honorable goals, and they are reasonable to attain if one remembers (1) to recite consistently with gradual increases and (2) to recite beautifully. As for consistency, the Prophet peace be upon him said, “The most beloved of acts to Allah are the most constant, even if little” [al-Bukhari and Muslim]. As for reciting beautifully and correctly, this is the sunna, and it is more likely to bring about enjoyment and reflection. If these two things are fulfilled, one is more close to fulfilling the right of the Qur’an than one is by simply concerning oneself with quantity.

One should do what once can, be consistent, and strive for improvement.

And Allah knows best.


Checked & Approved by Faraz Rabbani