Tag Archives: recitation

RECITING YASIN AT THE ONE NEAR DEATH OR DECEASED

[ مسائل معتمدة في مَذْهَبُ الحَنَابِلَةِ اعتقد البَعضُ أنَّها مِنْ البِدَعِ أو محرمة ]

Depended upon things in the Madhhab that are thought by others to be innovations or impermissible

مُعْتَمَدُ مَذْهَبِ الحَنَابِلَةِ استحباب قراءة سورة ( يس ) عند المحتضر

The depended upon ruling in the madhhab of the Hanbalis is that it is praiseworthy to recite Surah Yasin in the presence of the one near death.

مما انتشر على أنه مذهب الإمام أحمد والحنابلة رضي الله عنهم ، القول ببدعية قراءة سورة ( يس )  .

It has come to be widely believed that the madhhab of the Imam, Ahmad ibn Hanbal and the Hanbalis, may Allah be pleased with all of them, is the statement that it is impermissible or an innovation to recite Yasin in the presence of the one near death or at the gravesite.

والمعتمد عن أحمد رضي الله عنه ، وعلماء المذهب الاستحباب .

The depended upon ruling from Imam Ahmad, may Allah be pleased with him, and the scholars of the madhhab is that it is praiseworthy.

وسنقدم قول الإمام قبل أقوال العلماء تفنيدًا لشبهة من قال بأن المتأخرين يخالفون الإمام أحمد رحم الله الجميع .

So we will put forward the statement of the Imam before the statements of scholars in in to lift the doubt from the statement that the latter day scholars opposed and contradicted the Imam, Ahmad ibn Hanbal, may Allah be pleased with all of them.

قول إمام المذهب :

The statement of the Imam of the Madhhab is next.

قال الموفق  رحمه الله في المغني ( 2 / 161 ) كتاب الجنائز :

Imam Muwaffaq ud-Din Ibn Qudamah (d.620), may Allah have mercy upon him, in Al-Mughni, vol.2, p.161 in the Book of Al-Jana’iz stated:

قال أحمد : ويقرءون عند الميت إذا حضر ، ليخفف عنه بالقراءة ، يقرأ { يس } ، وأمر بقراءة فاتحة الكتاب . وروى سعيد ، حدثنا فرج بن فضالة ، عن أسد بن وداعة ، قال : لما حضر غضيف بن حارث الموت ، حضره إخوانه ، فقال : هل فيكم من يقرأ سورة ( يس ) ؟ قال رجل من القوم : نعم . قال : اقرأ ، ورتل ، وأنصتوا . فقرأ ، ورتل . وأسمع القوم ، فلما بلغ { : فسبحان الذي بيده ملكوت كل شيء وإليه ترجعون } . خرجت نفسه . قال أسد بن وداعة : فمن حضر منكم الميت ، فشدد عليه الموت ، فليقرأ عنده سورة ( يس ) ، فإنه يخفف عنه الموت .

“Imam Ahmad said, ‘They recite in the presence of the deceased when the body is present and it lightens difficulties from him by reciting Yasin’. And he would also command them to recite Surat ul-Fatihah. It is narrated by Sa`id: It was narrated to us by Faraj ibn Fudalah from Asad ibn Wada`ah who narrated: When the Ghudaif ibn Harith was near death, his brothers attended him and he said to them, ‘Is there someone among you who will recite Yasin?’ One of the people said, ‘Yes’. He said to them, ‘Then recite and do so correctly and remain silent’. So the man recited and did so correctly and slowly. And the people sat and listened. When he reached the portion: Glorified is the One who has in His Hand the dominion of everything and they shall all return to Him. [Surah Yasin (36), ayah 83] Then Ghudaif died. Asad ibn Wada`ah then said, ‘Whoever among you attends to the deceased and the death is hard upon him, let him recite Yasin as it will ease death for him’.  

واختار التقي بن تيمية رحمه الله الاستحباب :ففي  الاختيارات  (ص 91) : والقراءة على الميت بعد موته بدعة ، بخلاف القراءة على المحتضر ، فإنها تستحب بياسين “.

The chosen position of Taqi ud-Din Ibn Taymiyyah, may Allah be pleased with him, is that it is praiseworthy to recite Yasin as is discussed in Al-Ikhtiyarat, p.91: “So the qira’ah upon the deceased after death is innovation which is the opposite ruling of making qira’ah upon the one near death. Indeed the only thing praiseworthy is Yasin”.

قال المرداوي رحمه الله في الانصاف( 2 / 466):قوله ( ويقرأ عنده سورة يس ) ، قاله الأصحاب ، وكذا يقرأ عنده سورة الفاتحة ونص عليهما واقتصر الأكثر على ذلك ، وقيل : يقرأ أيضا سورة تبارك . وجزم به في المستوعب .

Imam `Ala’ ud-Din Al-Mardawi (d.885), may Allah have mercy upon him, states in Al-Insaf, vol.2, p.466: “So he recites Yasin in the presence of the one near death as was said by the companions of the School. And likewise he recites Al-Fatihah (1) in his presence. Both of these have been mentioned by the Imam and most of the companions of the School limit the matter to this. It has also been said that he recites Surat ul-Mulk (67) as well and this is specifically mentioned in Al-Mustaw`ib”.

قال دقائق أولي النهى لشرح المنتهى المعروف بشرح منتهى الإرادات ( 1 / 341) :يسن ( قراءة الفاتحة و ) قراءة ( يس عنده ) أي المحتضر لحديث ” { اقرءوا على موتاكم يس } ” رواه أبو داود وصححه ابن حبان ولأنه يسهل خروج الروح .

There is also the statement of Imam Mansur Al-Buhuti (d.1051) in Daqa’iq Uwl in-Nuha Li-Sharh il-Muntaha, also known as Sharh Muntaha Al-Iradat, vol.1, p.341: “It is the sunnah to recited Al-Fatihah (1) and Yasin (2) in the presence of the dying one based upon the hadith, ‘So recite Yasin to your deceased’ as collected by Imams Abu Dawud and declared sahih by Ibn Hibban. And this hadith is thought to refer to the one near death and beneficial as it eases the exit of the soul from the body”.

وكتب فارس بن فالح الخزرجي

١٩ ذو القعدة ١٤٣٨ هـ

And this was written by (Shaikh) Faaris ibn Faalih Al-Khazraji

19 Dhul Qa`dah 1438

ETIQUETTE WITH THE QUR’AN PT.3

Reciting the Qur’an from a device that carries it

The following question was asked of a marja`:

Is it permitted to recite the Qur’an from a mobile phone[1] without wudu’?

The marja, Imam Abdur-Rahman Ash-Shami, may Allah preserve him, answered with what follows,

At the time that the ayat of the Qur’an appear on the mobile phone,[2] at that point this object receives the same ruling as a page from the mushaf[3] and thus it is compulsory to have wudu’ in order to touch it.


[1] American: cell phone

[2] This means before that point wudu’ is not required to carry it as one is merely carrying the Qur’an.

[3] The mushaf is the place where the entirety of the Arabic Qur’an, that very book which was sent down upon the Prophet Muhammad, peace and blessings of Allah be upon him, is written out in full without any commentary or attribution of any other book or language.

ETIQUETTE WITH THE QUR’AN PT.2

Qur’an Played On Telephones, Phonographs and other Electronic Devices

The following question was asked of a marja`:

Is it permissible using phonographs and similar devices today for the broadcast of ayat of the Noble Qur’an or is this not permissible?

The marja,` Imam `Abdul Qadir ibn Badran Ad-Dumi (d. 1346 AH), may Allah preserve him, answered with what follows:

It is compulsory to respect and honour the Noble Qur’an whenever it is recited and read as whether it is read by an angel, man, jinn, or coming from an inanimate object, it does not cease being the Qur’an.

It is respected in and of itself and not due to its recitation and what it is written upon or what tools are used to convey it. The ayat of the Qur’an, if it is conveyed by the phonograph or it is exiting as sound from it does not cease being referred to as Qur’an.

Allah, Exalted be He, has named the speech of organs and limbs as speech just as He said they would speak on the Day of Judgement:

The limbs shall say, “Allah caused as to speak that which had been spoken of and had come to pass.” Surah Fussilat (41), ayah 26

In this ayah, He did not say that they were whistling or clapping, as is thought by some of the laity. Now the recitation of the Qur’an in any way whatsoever in disrespectful places of heedlessness is not permitted as there is clear text from the scholars on this matter.

The Imam, Abul Wafa’ `Ali ibn `Aqil Al-Baghdadi, one of the greatest scholars of Baghdad in the fifth age, in his book entitled, the Subsciences, said of the following:

“Oh, how many statements and actions are counted by the laity as coming from places of righteousness are counted by the scholars as sin. An example of this would be reciting the Qur’an in the markets. The people in the markets are shouting by calling out and making sales and it is not possible for them to listen to the Qur’an’s recitation during this time.

Thus to do that is the take the Qur’an lightly as it is being recited in places where it will not be respected.”[1] 

So the conveying of the Qur’an through phonograph or other means, its recitation or conveyance in coffee houses, markets and pathways is a greater form of disrespect.

An example of this would be his recitation in the markets and even if it was not a greater disrespect it does not take away from the fact that the Qur’an is being disrespected by doing this action.

Moreover, the phonograph and similar objects are tools and objects of sport and the Qur’an was not sent down for sport or play. It was indeed sent down so that the people might reflect on its signs and ayat, act by what is in the Book.

This is not the case for things like ghazal poetry, stanzas and rhythmic poetry that has such tools that are designed to give pleasure to the attendees and move their hearts towards it.[2] Allah, Exalted be He, has already told us:

TaHa. The Qur’an was not sent down upon you to give you hardship. It is only an admonition for the one has piety. Surah TaHa (20), ayat 2-3

Which remembrance is coming to pass for the one who is lazing around and sitting in coffee houses, market place stumps? The Exalted One has explicitly mentioned that He did not send down the Qur’an except as admonition.

He did not send it down in order that it might give hardship to His Ummah and then they would bring it around to places where it does not belong. The Prophet, peace and blessings of Allah be upon him, said that one of the Signs of the End of Time was that the people will take the Qur’an as a sport and play with instruments.

Moreover, Allah, Glorified and Exalted be He, said:

And when the Qur’an is recited, then listen to it and remain silent at the time. Surat ul-A`raf (7), ayah 204

Thus the point of evidence that can be taken from the ayah is that the action is clear for the one that is not known is that the intent of the ayah is general. What is mentioned is proof that the intent is what is recited and not the reciter, that which is read and not the reader.

This is from the generality of the miracles of the Qur’an as the Qur’an and its recitation is without an individual, recited without a month. So just as it is not permissible for the reader to recite the Qur’an in places where people are heedless, likewise it is not permissible to emit it from objects that are used for the heedlessness of people.

In the case of the Qur’an, it is compulsory to respect it, whether the reader speaks it or the phonograph or any other tool that might be used for the action. If it is said, “The phonograph emits the sound in a whistling, crackling fashion and it is not like voices and the sounds that people make. Thus the same ruling cannot be applied.”

Our response to that would be that we are not content to say that the thing omitted from the phonograph and similar objects is buzzing or sound alone. Rather, we name this speech just as the speech of limbs mentioned in the ayah is also speech.

We do indeed grant the point that it is a crackling or whirling made by the object but this reproduces the sound that is understood and this is the recitation. So it is therefore compulsory to respect what is coming from the object as it is giving forth the Qur’an. And Allah is the One that gives success. [3]


[1] Al-Adab ush-Shar`iyyah wa Minah il-Mar`iyyah, vol.2, pp. 278-279 by Imam Shams ud-Din Ibn Muflih Al-Maqdisi (d. 763 AH)

[2] (trans. note:) This does not mean that one does not enjoy listening to the Qur’an; the difference is that the musical experience is one of enthrallment through feelings coming from inside out based upon what the person interprets of the verses or poetry. In the case of the Qur’an, the feelings of enjoyment, reflection, grandeur and reflection are coming from the Revelation and penetrating the very soul, which will produce a different impact and the physical signs of this will be utterly different than that of music.

[3] Taken from Al-Mawahib ur-Rabbaniyyah fil-Ajwibati `An il-Ajwibat il-Qazaniyyah: Al-Ajwibatu `An As’ilati Ba`d il-Mudun, pp. 252-253

A BIOGRAPHY ON THE LIFE OF IMAM MAHMUD KHALIL AL-HUSARI

Figure 1A: The Imam of Reciters in this era, Shaikh Mahmud Khalil Al-Husari.

 

This is one of the great biographies on one of the most dedicated and talented reciters of our time. Please enjoy this great look back, conducted completely in Arabic, at one of the bright stars of the Ummah. I truly hope you enjoy this well put together presentation.

 

The 14 Great Reciters and Preachers of the Qur’an

Figure 1A: The Greatest Recorded Reciter to have ever done it. Imam Mahmud Khalil Al-Husari taking some time out.
Figure 1A: The Greatest Recorded Reciter to have ever done it. Imam Mahmud Khalil Al-Husari taking some time out.

1. Nafi` al-Madani: Nafi` ibn `Abdur-Rahman ibn Abi Nu`aim (70-169 AH). One of the authentic scholars of knowledge and thought, a great reciter. Nafi` was originally from Isbahan (Isfahan) in Iran and became famous for his recitation. His most famous successors are the following:

a. Qalun: Abu Musa `Isa ibn Mina Az-Zarqi (120-220 AH), freed slave of the Banu Zahrah. Indeed he was the great Qari of Madinah and the chief grammarian of his time.

b. Warsh: `Uthman ibn Sa`id Al-Qibti Al-Masri (110-197 AH), the freed slave of someone from the Quraish and the chief head of the reciters with accuracy and righteousness among the Egyptians.

c. Al-Azraq: Abu Ya`qub Yusuf ibn `Amr ibn Yasar Al-Madani, but also later Al-Masri (d. 240 AH). Imam Al-Azraq was just, a great teacher, truthful and verifying as well as trustworthy.

d. Al-Asbahani: Abu Bakr Muhammad ibn `Abdur-Rahim Al-Asbahani (296 AH). One of the great Imams in the narration from Imam Warsh, he was trustworthy and upright.

 

2. Ibn Kathir Al-Makki: Abu Ma`bad `Abdullah al-`Attar Ad-Dari Al-Fasi (45-120 AH). A great north African by lineage, Imam of the scholars of recitation in Makkah and undisputed acholar of the Qur’an. His successors include:

a. Al-Bazzi: Abul Hasan Ahmad ibn Muhammad ibn `Abdullah (170-250 AH). Recitor and scholar of the Qur’an in Makkah and Imam in Masjid al-Haram, he was their head of recitation and mu’adh-dhin.

b. Qunbul: Abu `Amr Muhamamd ibn `Abdur-Rahman al-Makhzumi (165-291 AH).

 

3. Abu `Amr ibn Al-`Ala: Zabbad ibn Al-`Ala’ At-Tamimi Al-Mazini Al-Basri (d. 68-154 AH). He was head of Arabic and Recitation among the people of Al-Basrah. Successors include:

 a. Hafs Ad-Duri: Abu `Umar ibn `Umar ibn `Abdul `Aziz al-Azdi Al-Baghdadi (d. 246 AH). Scholar and head of the people in faith in his time in Baghdad.

 b. As-Susi: Abu Shu`aib Salih ibn Ziyad As-Susi (d. 261 AH). The Great Reciter and Head of Scholars in Recitation in his time.

 

4. Ibn `Amir Ad-Dimashqi: Abu `Imran `Abdullah Al-Yahsubi (80-118 AH). A great North African by lineage, Imam of the People of Sham in Recitation and Qur’an scholarship. Successors of his include:

a. Hisham ibn `Ammar: Abul Walid As-Sulami (153-245 AH). The head of the scholars of Damascus and their preacher in the Central Masjid.

b. Ibn Dhakwan: Abu `Amr `Abdullah ibn Ahmad Al-Fihri Ad-Dimashqi (173-242 AH). Imam and narrator of the transmission of Ibn `Amir.

 

5. `Asim ibn Abin-Najud Al-Kufi: Abu Bakr, freed slave of the Banu Asad. He is the Shaikh of the People of Recitation in Al-Kufah. He had numerous successors, the most outstanding being:

a. Shu`bah: Abu Bakr ibn `Ayyash Al-Asadi Al-Kufi (95-193 AH). He was one of the people of knowledge in his time and had a high rank.

b. Hafs ibn Sulaiman: Abu `Umar Al-Asadi Al-Kufi. (90-180 AH). He was the most knowledgeable of the students of `Asim in recitation and was well established in his recitation.

 

6. Hamzah ibn Habib Az-Ziyyat: Abu `Ammarah Al-Kufi At-Taymi (80-156 AH). Torchbearer, explainer of the Qur’an, Pious man and Worshipper of his time. Successors of the Imam include:

a. Khalaf ibn Hisham: Abu Muhamamd Al-Asadi Al-Baghdadi ( 150-229 AH)

b. Khallad: Abu `Isa ibn Khalid Ash-Shaibani Al-Kufi (d. 220 AH). An Imam in Recitation, Trustworthy, Knower of Allah and Attentive.

 

7. Al-Kasa’ii: Abul Hasan `Ali ibn Hamzah Al-Fasi (d. 119-189 AH). A North African by lineage, he was declared the chief recitor and preacher in Al-Kufah after Hamzah. The two main successors were:

a. Abul Harith: Al-Laith ibn Khalid Al-Baghdadi (d. 240 AH). Well respected, well known and attentive to detail.

b. Hafs Ad-Duri: This is the same one mentioned previously.

 

8. Abu Ja`far Yazid ibn Al-Qa`qa: Yazid ibn Al-Qa`qa` Al-Makhzumi al-Madani (d. 130 AH). A great Imam, follower of the Companions and a well known reciter.

a. `Isa ibn Wardan: Abul Harith Al-Madani (d. 160 AH). A great recitor and Imam in his time and one of the great narrators.

b. Ibn Jammaz: Abur-Rabi` Sulaiman ibn Salam ibn Jammaz Az-Zuhri (d. 171 AH). Recitor, Exacting in knowledge and Pure Hearted Teacher.

 

9. Ya`qub Al-Hadrami: Abu Muhammad Ya`qub ibn Ishaq ibn Zaid (117-205 AH). Imam of the People of Al-Basrah in recitation, reciter and knowledgeable scholar.

a. Ruwais: Abu `Abdullah Muhammad ibn al-Mutawakkil Al-Basri (d. 238 AH). Reciter, preacher, teacher and knower of the recitations among the people of Al-Basrah.

b. Rawh ibn `Abdul Mu’min: Abul Hasan al-Basri An-Nahwi Al-Hudhali (d. 234 AH). A great reciter of Al-Basrah in his time and a great scholar among the people.

 

10. Khalaf ibn Hisham Al-Bazzar: He was one of the successors of Hamzah ibn Habib. His successors include:

a. Ishaq Al-Warraq: Abu Ya`qub Al-Marwazi Al-Baghdadi (d. 286 AH). The rector of the reciters and their institutions in Baghdad.

b. Idris al-Haddad: Abul Hasan ibn `Abdul Karim Al-Baghdadi (189-292 AH). The reciter, the teacher, major reciter in Baghdad.

 

11. Ibn Mahis: Muhammad ibn `Abdur-Rahman As-Sahmi Al-Makki (d. 123 AH). The chief reciter of the People of Makkah with Ibn Kathir and one of the most knowledgeable of people in Arabic in the city of Makkah.

a. Al-Bizzi: One of the narrators from Ibn Kathir.

b. Ibn Shunbudh: Abul Hasan Muhammad ibn Ahmad ibn Ayyub Al-Baghdadi (d. 328 AH). One of the great teachers of Iraq and a major scholar.

 

12. Al-Yazidi: Abu Muhammad Yahya ibn Al-Mubarak Al-`Adawi (128-202 AH). He was a grammarian, reciter and a trustworthy narrator.

a. Sulaiman: Abu Ayyub ibn Al-Hakam Al-Khayyat Al-Baghdadi, the teacher in Al-Basri (d. 235 AH).

b. Ahmad ibn Farih: Abu Ja`far Ad-Darir Al-Baghdadi (d. 303 AH).

 

13. Al-Hasan Al-Basri: Abu Sa`id Al-Hasan ibn Yassar Al-Basri (d. 110 AH). Imam of his time and chief judge. His successors include:

a. Shuja` ibn Abi Nasr Al-Balkhi: Abu Nu`aim Shuja` Al-Baghdadi (d. 190 AH).

b. Ad-Dawri: one of the great narrators from Abu `Amr ibn Al-`

 

14. Al-A`mash: Abu Muhammad Sulaiman ibn Mahran Al-Kufi (d. 148 AH). He was one of the great recitors among the Imam. This Imam was succeeded by many, including:

a. Al-Hasan ibn Sa`id: Abul `Abbas Al-Basri (d. 371 AH). Imam of his time in Al-Basrah.

b. Abul Faraj Ash-Shunbudhi: Muhammad ibn Ahmad ibn Ibrahim Al-Baghdadi (d. 377 AH). One of the greatest reciters of the Qur’an from Baghdad.

 

Taken from Imam Mujir ud-Din Al-`Ulaimi’s Fath ur-Rahman fi Tafsir il-Qur’an, vol.1, pp. 3-7