Can I listen to the recitation of the holy Qur`an on an audio system? Would it constitute disrespecting The Holy Quran?
Assalāmu `alaikum Warahmatullāhi Wabrakatuh,
The Qur’ān is the word of Allah, The Almighty. The very intellect which enables us to listen and comprehend the Qur’ān as a form of speech is but one bounty of Allah bestowed upon us.
Whenever any verse of the Qur’ān is recited or listened to, concientise oneself that this is the speech of Allah. If one brings this consciousness within oneself, then one will show respect and reverence to the Qurān.
Consider the importance of listening to the Qur’ān from the following. The first word revealed to our beloved prophet Rasulullah salallahu ῾alayhi wasallam was “إقرأ”, which means “To read”. The very first revelation “Iqrā’” illustrates the importance of reading the Qur’ān. However, the command to read was preceded by Rasulullah salallahu ῾alayhi wasallam listening to Jibraīl alayhi salām saying “Iqra’ ”. Hence, listening to the Quran is equally important to reciting the Qur’ān.
Imam Ahmad rehmatullah ῾alayh reports a hadīth on authority of Sayiduna Abu Huraira radiallah ῾anhu that Rasulullah salallahu ῾alayhi wasallam said,
Whosoever attentively listens to an Ayah from the book of Allah High and Mighty, then a multiple reward is written in his account, and one who recites it, then he shall have a Nūr (light) on the day of reckoning. (Masnad Ahmad Vol. 14 Pg. 191)[1]
Allah says in the Qur’ān,
وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا…
And when the Qur’ān is recited, then listen attentively to it and remain quiet… (Qur’ān Surah Al-῾arāf, v. 204)
In this verse, two primary etiquettes have been assigned to listening of Qur’ān.
1. Istimā῾ – To intentionally listen with attention and consideration[2]
2. To remain quiet. This instruction would require that one leaves all futile activities and remain quiet in order to pay attention to what is being recited. [3]
If someone wishes to address us and seeks our attention, it will be rude not to listen, or to listen without paying attention and consideration to what is being said. The Qur’ān is the speech of Allah addressed to us. When the Qur’ān is being recited, it is disrespectful to ignore the Qur’ān or not pay attention to the recitation.
The ῾Ulamā’ state that the listener should,
· make an effort to be in state of purity. His body should be clean from ritual impurity (i.e he should be in state of wudhu) and his clothes should be clean from any filth.[4]
· listen to Qur’ān with respect and full attention.[5]
· not engage in other futile activity that would make us unmindful of Qur’ān. (like laughing, talking etc.)[6]
· reflect upon the meaning of Qur’ān.[7]
· make sure that one does not play the Qur’ān in place where other people would disregard the recitation. It is better not to put the Qur’ān in audible voice in such areas.[8]
May Allah Ta’āla grant us the Taufīq to inculcate in us the adab of Qur’ān, Ameen.
And Allah Ta’āla Knows Best,
Faisal bin Abdul Hameed
Student, Darul Iftaa
Checked and approved by,
Muftī Ebrahim Desai
www.daruliftaa.net
[1] حَدَّثَنَا أَبُو سَعِيدٍ، مَوْلَى بَنِي هَاشِمٍ، حَدَّثَنَا عَبَّادُ بْنُ مَيْسَرَةَ، عَنِ الْحَسَنِ الْبَصْرِيِّ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: مَنِ اسْتَمَعَ إِلَى آيَةٍ مِنْ كِتَابِ اللهِ عَزَّ وَجَلَّ، كُتِبَ لَهُ حَسَنَةٌ مُضَاعَفَةٌ، وَمَنْ تَلَاهَا كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ )مسند أحمد 14/ 191(
[2] السَّمَاعُ يَكُونُ بِقَصْدٍ وَبِغَيْرِ قَصْدٍ فِي حِينَ لاَ يَكُونُ الاِسْتِمَاعُ إِلاَّ بِقَصْدٍ )الموسوعة الفقهية الكويتية 25/ 239(
[3] الإِْنْصَاتُ هُوَ السُّكُوتُ وَتَرْكُ اللَّغْوِ مِنْ أَجْل السَّمَاعِ وَالاِسْتِمَاعِ )المرجع السابق(
[4] أن يكون طاهرًا من الحدثين و أن يكون نظيف الثوب والبدن )غاية المريد في علم التجويد ص: 14(
[5] أن يكون قلبُه حاضرًا؛ فيتأثر بما يقرأ تاركًا حديث النفس وأهواءها) المرجع السابق (
[6] أن يتأدب عند تلاوة القرآن الكريم، فلا يضحك، ولا يعبث ولا ينظر إلى ما يلهي بل يتدبر ويتذكر) المرجع السابق (
[7] يستحب له أن يبكي مع القراءة فإن لم يبكِ يتباكى ) المرجع السابق(
[8] يَجِبُ عَلَى الْقَارِئِ احْتِرَامُ الْقُرْآنِ بِأَنْ لاَ يَقْرَأَهُ فِي الأَْسْوَاقِ وَمَوَاضِعِ الاِشْتِغَال، فَإِذَا قَرَأَهُ فِيهِمَا كَانَ هُوَ الْمُضَيِّعُ لِحُرْمَتِهِ فَيَكُونُ الإِْثْمُ عَلَيْهِ دُونَ أَهْل الاِشْتِغَال دَفْعًا لِلْحَرَجِ فِي إِلْزَامِهِمْ تَرْكَ أَسْبَابِهِمُ الْمُحْتَاجِ إِلَيْهَا، فَلَوْ قَرَأَ الْقُرْآنَ وَبِجَنْبِهِ رَجُلٌ يَكْتُبُ الْفِقْهَ وَلاَ يُمْكِنُ الْكَاتِبَ الاِسْتِمَاعُ فَالإِْثْمُ عَلَى الْقَارِئِ لِقِرَاءَتِهِ جَهْرًا فِي مَوْضِعِ اشْتِغَال النَّاسِ بِأَعْمَالِهِمْ وَلاَ شَيْءَ عَلَى الْكَاتِبِ
)الموسوعة الفقهية الكويتية 33/ 63(