1.15. Crying when reciting or listening to the Quran

'Abd Allaah Ibn Ash-Shukhayr (may Allah be pleased with him) said: "I went to the Prophet when he was praying and from his breast emerged a crying sound like the sound of a container in which water is boiling." (Related by Ahmad, Abu Dawud, an-Nasa`i with a strong chain of narration)

The Messenger of Allah once said to Ibn Mas'odd (may Allah be pleased with him): "Recite to me." Ibn Mas'ood answered: "I recite the Quran to you, and to you it was revealed?" The Prophet said, "Yes." Ibn Mas'ood recited the Chapter of the Women until he reached, How then when We bring from each nation a witness and We bring you as a witness against these people? [4:41] Then the Prophet said, "That is enough for you now." Ibn Mas'ood later related, "I then tuned to him and saw tears flowing from his eyes." (Related by al-Bukhari)

The author of the book says: "Yet it is amazing to see that people are prone to affectation, crying rivers of tears when they hear the imam make supplication in al-Qunoot (the collective supplication done in prayer after the final bowing on occasions). To such people we point out that the most complete of people are those whom Allah describes thus in His Book:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ
Allah has sent down the best statement, a Book, its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah. (Az-Zumar 39:23)"

With regards to the narrations of a number of the Taabi'een (Successors) fainting or dying when listening to the Quran, then this is due to their comprehension of the power of the Quran whilst their hearts couldn't bear it. This is a high-ranking state and they were genuine so they can be excused but this was not known to have occured to the Companions and their state is more complete and better. They had similiar emotions but remained strong and firm and this was the case for the vast majority of the pious predecessors.

1.16. Recommendation to recite aloud on condition others are not disturbed

Abu Sa'eed (may Allah be pleased with him) narrated that the Messenger of Allah spent the night in the mosque and heard people reciting aloud. He removed the barrier that separated him from them and said: Lo! Each one of you is privately conversing with his Lord, so do not inflict harm upon one another. Let not some of you raise his voice in recitation over the voices of others. (Related in Abu Dawud. Authenticated by Al-Albaanee)

Reciting aloud is better because it requires more effort, benefits others, repels sleep, stimulates mental activity and so on. Reciting silently is better for the one fearing ostentatiousness. In both cases one must enuniciate the letters and words with tongue and lips, even if audible only to oneself, to receive the reward specified for recitation of the Quran otherwise silent reading for contemplation is still permissable.

1.17. Recommended period to finish the recitation of the entire Quran

The scholars have differed on the recommended period to finish the recitation of the entire Quran: two months, one month, ten days, seven days or three days.

The most correct opinion seems to be that there is no set limit but differs according to the strength of each individual since 'Uthman (may Allah be pleased with him) would finish reading it in one single night. This opinion has been related from Imam Ahmad and others.

Those involved in works of public benefit such as spreading knowledge or judging between litigants shouuld read that amount which allows him enough time to fulfill his other duties. Others should read as much as possible without casuing boredom or imprecise recitation from lack of concentration. Those who are blessed with insight and understanding should read at at a pace that achieves maximum comprehension. This is what has been mentioned by Imam an-Nawawi.

There is no authentic supplication specific to completing the Quran outside of the prayers although it has been related from a number of the pious predecessor including Anas (may Allah be pleased with him) that they would make general supplications after finishing the Quran and it is regarded from those times when one's supplications are answered as Imam Ibn al-Qayyim has mentioned. Similarly there is no authentic evidence for specifying supplications for having finished the Quran during prayers such as occurs in Ramadan.

1.18. Prophetic guidance to refrain from reciting Quran when sleepy

'Aa`ishah (may Allah be pleased with her) narrated that the Messenger of Allah said: If one of you becomes sleepy during prayer then let him sleep (or rest) until his sleepiness goes away because if one of you prays while he is sleepy, he might try to ask for forgiveness but curses himself instead. (Related in Muslim)

1.19. Recommendation to recite Quran continously without unnecessary interruptions

Naafi' (may Allah have mercy upon him) narrated: When Ibn 'Umar would recite the Quran, he would not speak until he finished his recitation. But I was with him one day when he was reciting the Chapter of the Cow. He continued until he reached a certain point and then said, "Do you know what this was revealed about?" I said, "No." He said it was revealed about such-and-such matter and then he continued his recitation. (Related in al-Bukhari)

1.20. Prophetic practice to glorify (to say: subhaanallaah) Allah at verses of glorification, seeking refuge at verses mentioning punishment and asking at verses of mercy

Hudhaifah (may Allah be pleased with him) narrates regarding his prayer with the Messenger of Allah : He then began the Chapter on the Family of Imraan. He proceeded slowly with his recitation. When he came across a verse of glorifying Allah, he would glorify. When he came across a verse of invocation, he would invoke. And when he came across a verse wherein refuge is sought, he would seek refuge. (Related by Muslim)

1.21. Prophetic practice to prostrate at relevant verses

It is highly recommended that the recitor and the one intently listening prostrates at the fifteen marked out verses in the Quran and say subhaana rabbiyal-'Alaa` then one of the related invocations for it (along with any personal supplications) e.g.

My face fell prostrate before He who created it and brought forth its faculties of hearing and seeing by His might and power. << So Blessed is Allaah, the best of creators.>> (Related by Ahmad, Abu Dawud, an-Nasa`i and al-Tirmidhi with a strong chain of narration)



O Allaah, record for me a reward for this, and remove from me a sin. Save it for me and accept it from me just as You had accepted it from Your servant David. (Related by al-Tirmidhi)

It is highly recommended to be in a state of ritual purity and to stand for it.

1.22. Dislike of kissing the Quran and placing it between one's eyes

There is no authentic proof for this practice.

'Aa`ishah (may Allah be pleased with her) narrated that the Messenger of Allah said: Whoever introduces into this matter of ours that which is not from it, it is rejected. (Related by al-Bukhari and Muslim)

1.23. Dislike to hang Quranic verses on walls

The scholars forbid this practice as it is contrary to the purpose of recitation and reflection that the Quran was revealed for. It has no precedence from the early Muslims and is a means to possible desecration and other blameworthy actions.

2. Etiquettes of Greetings

2.1. Prophetic practice to initiate salutations and obligation to respond

The Messenger of Allah said: You will not enter paradise until you believe, and you will not believe until you love one another. Shall I guide you to something which if you do it will make you love one another? Spread greetings of peace among yourself (Related by al-Bukhari and Muslim)

وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا
When you are greeted with a greeting, greet in return with what is better than it, or return it equally. Certainly, Allâh is Ever a Careful Account Taker of all things. (An-Nisa 4:86)

It is sufficient for an individual in a group to respond to greetings given to all, although it is better to respond collectively.

2.2.Three types of giving greetings

Abu Hurayrah (may Allah be pleased with him) narrates a man passed by the Messenger of Allah who was seated in a gathering and said: 'as-salaamu 'alakum. ("Peace be upon you")' The Prophet said: Ten good deeds. Another man passed by and said: 'as-salaamu 'alakum wa rahmatullaah ("Peace and the Mercy of Allah be upon you").'The Prophet said: Twenty good deeds. Then another man passed by and said: 'as-salaamu 'alakum wa rahmatullaah wa barakaatuh ("Peace and Allah's Mercy and Blessings be upon you")The Prophet said: Thirty good deeds. (Related by al-Tirmidhi)

One should always use the plural pronoun i.e. 'alaykum as-salaam instead of 'alayka as-salaam.

It is disliked to add anything further to wa barakaatuh.

2.3. Dislike to initiate with reversed word order 'alaykas-salaam

Jaabir ibn Saleem al-Hujaimee said: I went to the Prophet and said, 'Alaykas-salaam to which he responded: Do not say 'alaykas-salaam but say as-salaamu 'alayk (Related by al-Tirmidhi)

In another narration:
Do not say 'alaykas-salaam for 'alaykas-salaam is the greeting of the dead (Related by Abu Dawud)

2.4. Recommendation to repeat greetings three times for large gatherings or doubt of being heard

One should repeat greetings three times when there are many peple in the gathering such that those who didn't hear the first will hear the second or third. One does the same if one thinks the other person did not hear and should not go beyond three times. This is based upon an-Nawawi's and Ibn Hajr's comments on the narration of Anas that the Prophet would repeat important statements three times.

2.5. Prophetic practice to initiate greetings and to respond loudly

Thaabit bin 'Ubayd said, "I went to a gathering wherein 'Abdullah ibn 'Umar was present, and he said, 'When you give greetings of peace, then let others hear you, for it is a blessed and good greeting.'" (Related in al-Adab al-Mufrad)

Al-Nawawi rules that at the very least one should return greetings, if not out loud, then at least in an audible tone, otherwise he has not fulfilled the compulsory duty of responding to the Islamic greeting.