Ibn Al-Qayyim: Rasulullah’s Ramadan Recitations

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Translated by Abdul-Qaadir Abdul-Khaaliq. Excerpted from Imam Ibn Al-Qayyim Al-Jawziyyah’s Zaadul-Ma’aad Fee Hady Khairil-Ibaad, on the Salaat of the Messenger of Allah (sallallahu ‘alaihi wa sallam) in the Night Prayer and His Witr.

Abu Dawud and an-Nasaa’i related from a hadeeth of Ubayy Ibn K’ab, who said: “The Messenger of Allah (sallAllahu ‘alayhi wa sallam) used to recite in the Witr, “Sabbih-hisma Rabbikal-‘Alaa” (Soorah Al-Alaa) and “Qul yaa ayyuhal-kaafiroon” (Soorah Al-Kaafiroon) and “Qul huwallahu Ahad” (Soorah Al-Ikhlaas), and when he made the salaam (closing of the prayer – trans.) he said “Subhaanal-Malikil-Quddus (Glorified be the Sanctified King) three times”, he would extend his voice the third time and raise it. This is the wording of An-Nasaa’i . Ad-Daruqutni added, “Raabil-malaaikati war Rooh”.

He (sallAllahu ‘alayhi wa sallam) would separate or pause during his recitation but stopping at every aayah (verse) saying “Alhamdu lillaahi Rabbil-’Aalameen ” and stop: “Ar-Rahmaanir-Raheem”, and stop: “Maaliki Yaumid Deen” [and so on – Trans.]

As-Zuhri mentioned that the recitation of the Messenger of Allah (sallallahu ‘alaihi wa sallam) was Ayah by Ayah, and this is best, stopping at the beginning of the ayaat even if it was related to the following aayah, and some of the reciters hold to following the meaning and intent (of the ayah), stopping at the end of them (i.e. their complete meaning –trans.), and adherence to the guidance of the Prophet (sallAllahu ‘alayhi wa sallam) and his sunnah is preferable. Among those who mentioned this are Al-Bayhaqi in “Shu’ab al-Eemaan (Branches of Faith)” as did others and he preferred stopping at the head of each aayah even if connected to that which follows it.
He (sallallahu ‘alaihi wa sallam) would extend his recitation (tarteel) until it would extend in length beyond that which was longer than it. He would stand with an aayah repeating it until the morning (As-Sabaah ).

People therefore differed as to which was best between extended recitation and less recitation or quick and plentiful recitation . Which is best? There are two main statements.

Ibn Mas’ood and Ibn Abbaas (radiallaahu ‘anhumaa), as well as others were of the position that At-Tarteel (slow extended recitation) and contemplation of their meaning (at-tadabbur) with less recitation (less ayaat) is better than more and rapid recitation. Those who held this position base it on the view that the purpose and aim of recitation is to gain understanding of it [i.e. the Qur’aan] and contemplation of it and understanding rulings related to it and acting accordingly along with reciting it and memorizing as a means of reaching its meaning. As some of the first generation (as-salaf) would say: “The Qur’an came down to be acted upon, so take its recitation as an action (i.e. a commended and rewarded deed),” and such were the People of the Qur’aan (Ahlul-Qur’aan) who are those possessing knowledge of it and those who act upon its contents even if they have not memorized it all by heart.

As for those who memorized it but not understood it nor acted according to it, they are not considered of its ‘people’ even if they recite it accurately.

They said: “Al-Eemaan (deep conviction) is the best of deeds and understanding the Qur’aan and contemplating it is what nurtures eemaan. Whereas recitation for the sake of it without any understanding, this is done by the righteous (al-barr) and the sinful (al-faajir), the believer (al-mumin) and the hypocrite (al-munaafiq).” As the Prophet (sallallahu ‘alaihi wa sallam) stated: “The similitude of the hypocrite who reads the Qur’aan is like the Reehaanah (a type of fruit), its fragrance is sweet and its taste bitter.”

The people are of four categories with regard to this: [First] The People of the Qur’aan and Eemaan, and they are the best of the people. Second, those who possess neither the Qur’an nor eemaan. Third, those who possess the Qur’an but not eemaan. Fourth, those who possess eemaan but not the Qur’aan.

They stated: “Those who possess eeman but not the Qur’aan are better than those who possess the Qur’aan but no eeman and likewise those who come with consideration or contemplation and understanding along with recitation are superior to those who come with a lot of recitation and swiftness in it without contemplation.” They said: “This is the guidance of the Prophet (sallallahu ‘alaihi wa sallam). If he would extend recitation of a soorah until it would end up longer than one actually longer than it and stand with an aayah until the morning prayer”.

The followers of Ash-Shaafi (rahimahullah) said: “More recitation of the Qur’aan is better” and they would base their position on the hadeeth of Ibn Mas’ood (radiallahu ‘anhu) who said, “The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “Whoever reads a letter of the Book of Allah he has a hasanah (a good deed to his or her credit), and a hasanah is worth ten like it. I do not say ‘Alif Laam Meem’ is a letter, rather Alif is a letter, and Laam is a letter and Meem is a letter.” Transmitted by At-Tirmidhi who authenticated it. They said: ‘Because ‘Uthmaan ibn Affaan read the Qur’aan in a section (a rakah) of the prayer’ and they mentioned reports of many of the early Muslims (as-salaf) reciting a lot.

What is correct in the matter is as follows: The reward of slow, extended recitation and contemplation is of more value (ajall ) and of higher worth or significance (qadran), while the reward of more recitation is more in number. The first is like someone who gives a wonderful jewel as charity or frees a slave of great value while the second is like someone who gives in charity many dirhams (i.e. a lot of money in small denominations – Trans.) or who frees a number of slaves of lesser value. In Saheeh Al-Bukhaari, it is reported that Qatada said, “I asked Anas about the recitation of the Prophet (sallallahu ‘alaihi wa sallam) and he replied, “It was extended and lengthened.”

Shu’bah said: Abu Hamzah told us, “I said to Ibn Abbaas, ‘I am a man who recites quickly, and I may recite the (entire) Qur’aan once or twice in a night,’ so Ibn Abbaas responded, ‘To read a single soorah is more pleasing to me than to do that which you do, but if you must do so, recite in a manner that your ears hear and your heart absorbs it’.”

Ibraheem said: “Alqamah read upon Ibn Mas’ood and he had a beautiful voice so he said: ‘Read slowly – may my father and mother be ransomed for you – for indeed it is beautification of the Qur’aan!’”
Ibn Ma’sood said: “Do not say the Qur’an in a rushed (or incoherent) manner as you rush in reciting poetry and do not scatter it about as you would scatter dates. Stop upon its wondrous passages, agitate the hearts with it, and don’t let your greatest concern be [reaching] the end of the soorah.”

Abdullah also said, “If you hear Allah saying, ‘Oh you who believe…’ perk up your ears for indeed there will be good ordered within or some evil to get away from.”

Abdur-Rahman Ibn Abi Layla said, “A woman entered upon me as I was reciting Soorah Hud and she said: ‘Oh Abdur-Rahman, is this how you read Soorah Hud!? By Allah I have read it for six months and I have not finished it.”

The Messenger of Allah (sallallahu ‘alaihi wa sallam) would silently recite in the night prayer at times and aloud sometimes and stand a long time sometimes and make it light sometimes and he would make Witr at the end of the night –as he would most of the time – and he would pray it early at times and sometimes in the middle [of the night].

~End of Excerpt~

May Allah make us of those who follow the best of guidance, that of His Messenger Muhammad (sallallahu ‘alaihi wa sallam), and not of those whose recitation of the Qur’aan is mere exercise for the tongue, nor those who do not heed its guidance, aameen. – Trans.

Abdul-Qaadir Abdul-Khaaliq
Rockville, Maryland, USA
26 Ramadhan 1430

Please notify the translator of any errors or shortcomings you may find in this translation so that they may be corrected and may Allah reward you in advance, Aameen.