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Slowing down recitation

Answered according to Hanafi Fiqh by Fatwaa.com

Asalamualaikum

I know that intentionally lowering your voice so those around you can’t hear you in Salah is ok, even if you make unintentional grammatical mistakes.

Can the same logic apply to slowing down your recitation/speeding it up for the same reason – even if grammatical mistakes have incurred due to it?

Answer

Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Allah Ta’ala commands,

ورتل القرآن ترتيلا

“and recite the Quraan clearly with Tarteel (in a distinct and measured tone).” (73:4)

Since it is compulsory to recite with Tajweed, the best would be to recite at a moderate speed, so that you can be sure that each word is recited correctly, and all the laws of Tajweed are observed.

However, if you are certain that by adjusting your speed, you will still pronounces each letter as it is supposed to be pronounced and you will adhere to the other rules of Tajweed, then it will be permissible to recite slower or faster. Thereafter, if you make an unintentional mistake, it will be overlooked.

However, if you fear that adjusting your pace will cause you to neglect the laws of Tajweed, then the mistakes will not really be considered as unintentional (since you did have the apprehension of making mistakes from before). Thus, the mistakes will then affect the validity of your prayer.

And Allaah Ta’aala knows best

Wassalaam,

Ismail Moosa (Mufti)

References

.

وَالأَخْذُ بِالتَّجْوِيدِ حَتْمٌ لازِمُ … مَنْ لَمْ يُجَوِّدِ الْقُرَآنَ آثِمُ
(المقدمة الجزرية (ص: 11)

أَمَّا إِذَا قَرَأ مَكَانَ الذَّالِ ظَاءاً، أَوْ مَكَانِ الضَّادِ ظَاءاً، أَوْ عَلَى العَكْسِ تَفْسُدُ صَلاتُهُ، وَعَلَيْهِ أَكْثَرُ الأَئِمَةِ، وَرُوِي عَنْ مُحَمَّدٍ بِنْ سَلَمْةَ: [أَنَّهَا] لا تَفْسُدُ؛ لأَنَّ العَجَمَ لا يُمَيزُونَ [بَيْنَ هَذِهِ الأَحْرُفِ]

 وَكَانَ القَاضِي الشَّهِيدِ المُحْسِنُ، يَقُولُ: الأَحْسَنُ فِيْهِ إِنْ يَقُولَ إِنْ جَرَى عَلَى لِسَانِهِ، وَلَمْ يَكُنْ مُمَيزَاً وَفِي زَعْمِهِ أَنَّهُ أَدَى الكَلِمَةَ عَلَى وَجْهِهَا لا تَفْسُدُ.

وَكَذَا رُوِي عَنْ مُحَمَّدِ بْنِ المُقَاتِلِ، وَعَنْ الشَّيْخِ الإِمَامِ إِسْمَاعِيْل الزَّاهِدْ

وَذَكَرَ فِي الذَّخِيْرَةِ: إِذَا لَمْ يَكُنْ بَيْنَ الحَرْفَيْنِ اِتْحَادٌ فِي المَخَرَجِ، وَلا قَرَابَةٌ إِلا أَنَّهُ فِيْهِ بَلْوَى عَامَةٌ، نَحْوَ: أَنْ يَأَتِي بِالذِّالِ مَكَانَ الضَّادِ، أَوْ يَأَتِي بِالزَّاي المَحْضَةِ مَكَانَ الذَّالِ، وَالظَّاءِ مَكَانَ الضَّادِ لا تَفْسُدُ عِنْدَ بِعْضِ المَشَايخِ.
(منية المصلي وغنية المبتدي (ص: 184)

 قال قاضي خان: وما قال المتأخرون أوسع، وما قاله المتقدمون أحوط؛ وإن كان الخطأ بإبدال حرف بحرف، فإن أمكن الفصل بينهما بلا كلفة كالصاد مع الطاء بأن قرأ الطالحات مكان الصالحات فاتفقوا على أنه مفسد، وإن لم يمكن إلا بمشقة كالظاء مع الضاد والصاد مع السين فأكثرهم على عدم الفساد لعموم البلوى  (رد المحتار –  631  / 1)

This answer was collected from Fatwaa.com which is an excellent Q&A site managed by Mufti Ismail Moosa from South Africa. .

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