This article is an excerpt from IGI’s new translation of Imam al-Ghazali’s Kimiya-e-Sa’adat (The Alchemy of Happiness). This text will be published in the near future.
O beloved!
Know that recitation of the Holy Qur’an counts among most excellent of worships, in particular when undertaken during the ritual prayer in the standing position (qiyam).
The Prophet ﷺ said,
‘The most excellent worship before me is recitation of the Qur’an.’
Moreover, He ﷺ said,
‘Those who are esteemed with recitation of the Qur’an yet appraise that others have been granted a superior prize, have come to depreciate that which the Lord ﷻ has honoured.’
In addition, the Prophet ﷺ said:
‘If the Qur’an was wrapped in a hide and placed in burning fire, the fire will not reach it.’
Likewise, He ﷺ said,
‘On the Day of Judgement, there will not be a greater intercessor than the Qur’an before the Lord ﷻ: neither a prophet, nor an angel, nor any other.’
Besides, He ﷻ said,
‘The Truth ﷻ said: Whoever is diverted from making supplication on account of preoccupation with recitation of the Qur’an, I shall grant them rewards reserved for the most grateful of My servants.’ ‘
Recitation from the volume (mushaf) engenders greater rewards, since the eyes are occupied in the endeavour, too.
In another narration:
‘The hearts gather rust like iron!’, declared the Prophet ﷺ.
The Companions رضي الله عنهم enquired, ‘O Prophet of Allah ﷺ! How can it be removed?’
He ﷺ replied, ‘Through recitation of the Qur’an and the remembrance of death.’
In addition, the Prophet ﷺ said:
‘I am to depart, and shall leave you two preachers to admonish you; one is voiced, the other silent. The voiced preacher is the Qur’an, the silent preacher is death.’
Ibn Mas’ud رضي الله عنه said:
‘Recite the Qur’an, for the reward of uttering each letter carries ten rewards. This is not to suggest that reciting “alif lam mim” comprises ten rewards, because the alif is one letter, lam is another letter, and mim is another letter, still.’
Aḥmad ibn Hanbal رَحْمَةُ الله عليه said:
‘I saw the Truth ﷻ in dream and enquired: ‘O Allah ﷻ! What is the most blessed means of gaining proximity to You?’
He ﷻ replied, ‘Through My Words, the Qur’an.’
Then, I asked: ‘Regardless of whether they grasp the words’ meaning?’
The Lord ﷻ responded, “Regardless of whether they grasp the words’ meaning.”’
On the Recitation of the Negligent (Ghafil)
O beloved! Know that the station of those who have learnt recitation of the Qur’an is elevated. They must maintain reverence toward the Qur’an, keep away from unlawful actions, and observe etiquette in all states. Otherwise, they risk the possibility of turning the Holy Qur’an into an enemy.
Moreover, the Prophet ﷺ said,
‘The vast portion of hypocrites from my people shall be reciters of the Qur’an.’
Abu Sulayman al-Darani رَحْمَةُ الله عليه said:
‘The guardians of Hell mount upon duplicitous reciters of the Qur’an more quickly than idol-worshippers.’
It is reported that, ‘The reward of reading the entire Qur’an from the physical volume is seven times greater than doing so without.’
The Torah (al-Tawrat) mentions:
‘O my slave! Do you not have shame that, when the missive of a brother reaches you, you cease your former concerns in order to read the letter and grasp its message. This revelation I have sent as a letter you in order that you may recite it and comprehend the message therein. However, you choose to either abstain from and neglect such an undertaking or recite without meditating upon the meaning.’
Hasan al-Basri رَحْمَةُ الله عليه said:
‘Your predecessors regarded the Qur’an an epistle that had reached them from the Lord ﷻ. They used to expend the night pondering over its meaning and would spend the day applying the exhortations in their action.
‘In contrast, you lot have turned recitation into the main action, in and of itself. You exert energy to observe the letters and correct pronunciation but take the commands therein lightly.’
Imam al-Ghazali’s short epistle Ayyuhal Walad focuses largely on the relationship between knowledge and action.
In aggregate, note that the purpose of recitation of the Holy Qur’an is not recitation alone; rather, the main aim is to act upon it. The aim of recitation is to attain knowledge, and the objective of knowledge is implementation in action.
The example of those who recite, yet do not practice, is that of a slave in possession of a note from their master, which contains various directives regarding the fair treatment of the former. Though the slave recites the edicts in an enchanting voice ensuring that each vowel is pronounced correctly, they neglect implementation of those directives. In such a case, the slave is deserving of chastisement.
The Etiquette of Reciting the Holy Qur’an
O beloved! Know that there are six external etiquettes to observe when reciting the Holy Qur’an.
1.Recite with Due Reverence
First, one must recite the Holy Qur’an with due reverence, having purified beforehand and rested in balance with the face directed toward the Kaabah.
‘Ali ibn Abi Talib رضي الله عنه said,
‘The one who recites the Qur’an when standing in prayer accrues a hundred rewards; when seated in ritual prayer, fifty rewards; and when in an impurified state, no more than ten rewards. And the reward for when one recites in the evening, principally during ritual prayer, is even greater, since the heart stands emptier of distractions, and so obtains greater recompense.’
‘The one who recites the Qur’an when standing in prayer accrues a hundred rewards; when seated in ritual prayer, fifty rewards; and when in an impurified state, no more than ten rewards.’
2. Recite with a Slow and Steady Pace
Second, one must recite slow and steady pace, and meditate upon their meaning. In this regard, one must abjure the temptation to quickly conclude the recitation. Yet there are persons who recite the Holy Qur’an in its entirety in a single day.
However, the Prophet ﷺ said:
‘The one who recites the entire Qur’an in less than three days shall not acquire the knowledge placed therein.’
Ibn ‘Abbas رضي الله عنه said,
‘To recite Surah al-Zalzalah and Surah al-Qari’ah slowly and reflectively is more preferable than recitation of al-Baqarah and Al-’Imran with haste.’
It is reported that ‘A’ishah رضي الله عنها, upon hearing a person recite the Holy Qur’an with haste, stated:
‘They are neither silent nor reciting the Qur’an.’
And if the believer is a non-Arab and thus unable grasp meaning of the Holy Qur’an, slow recitation is nonetheless encouraged.
3. Weep when Reciting the Qur’an
Third, one must weep when reciting the Holy Qur’an.
The Prophet ﷺ said,
Shaykh Hamzah Abdul Malik’s The Endless Banquet series is a reading guide to the Qur’an, designed to help the average person connect and engage with Allah’s Book on a deeper level.
‘Recite the Qur’an and weep. If you are unable to, then force yourself.’
Ibn ‘Abbas رضي الله عنه mentioned,
‘As you assume the state of prostration, do not rise until you have cried. If your eyes cannot cry, then ensure that your heart does.’
In addition, the Prophet ﷺ said:
‘The Qur’an has descended for grief: as you recite it, place yourself in a state of dejection.’
And whoever meditates upon the promises, commination, and commands placed therein, they will come to recognize their weakness and inevitably become dejected, provided wanton ignorance has not overcome them.
4. Give each Verse its Due
Fourth, one must give each verse of the Holy Qur’an its due.
The Prophet ﷺ taught that when reciting a verse pertaining to divine threats of punishment, the reciter must seek refuge in Allah ﷻ. In correspondence, one must take to praise and remember the Lord ﷻ when reciting a verse that relates His ﷻ Mercy.
To commence recitation, one must recite the isti’adhah, and upon conclusion, make the following supplication:
اللهم ارْحَمْنِی بِالْقُرآنِ وَ اجْعَلْهُ اِمَاماً وَ نوراً وَ هُدیً و رَحْمَةً، اللهم ذَکِّرنی مِنْهُ مَا نَسِیتُ، وَ عَلِّمْنی مِنْهُ مَا جَهِلْتُ وَ ارْزُقْنِی تِلَاوَةً آناءَ اللَّیْلِ وَالنِّهارِ وَاجْعَلْهُ حُجَّةً لِی یَا رَبَّ العَالَمِیْن
‘O Allah, show me Mercy through the Qur’an, and make it a source of direction, light, and guidance for me. O Allah, remind me what I have forgotten of it, teach me what I do not know of it, and grant me its recitation throughout the night and day. Make it a testimony for me, O Lord of All Worlds!’
Likewise, one must prostrate when reaching specific verses of prostration (ayat al-sajdah). To this end, recite takbir and then make prostration, making sure to observe the pre-conditions of ritual prayer—to cover the private area and undertake purification—without the need to assume the sitting position or to make taslim.
Ibn ‘Abbas رضي الله عنه mentioned, ‘As you assume the state of prostration, do not rise until you have cried. If your eyes cannot cry, then ensure that your heart does.’
5. If there is a risk of ostentation or distraction, recite silently
Fifth, if there is a risk of ostentation in the heart, or one risks distracting fellow attendees’ ritual prayers, then one must recite the Holy Qur’an in silence.
It is reported,
‘The recompense of silent over voiced recitation is akin to the reward of hidden over open alms-giving.’
However, where the risk of ostentation is absent, or worshippers are unlikely to be disturbed, then audible recitation is preferred provided one intends that others partake in the benefits from listening. That they will gain greater awareness, increase in aspiration and strength, and wake people from the slumber of negligence. If these sincerely gather in the heart, one will accrue rewards for each individual intention.
Moreover, recitation from the volume engenders greater rewards, since the eyes are occupied in the endeavour, too.
It is reported that,
‘The reward of reading the entire Qur’an from the physical volume is seven times greater than doing so without.’
And one of the jurists of Egypt saw Imam al-Shafi’i رَحْمَةُ الله عليه in prostration with a volume of the Holy Qur’an opened before him.
The Imam رَحْمَةُ الله عليه said,
‘The pursuit of jurisprudence has diverted you from the Qur’an. I perform the evening ritual prayer and recite the Qur’an thereafter until dawn.’
Decorations on the minbar of the Mosque of Imam al-Shafi’i in Egypt
Likewise, it is reported:
The Prophet ﷺ was passing by Abu Bakr رضي الله عنه at night and noticed the latter reciting the Holy Qur’an in ritual prayer at a low volume. The Prophet ﷺ queried, ‘Why are you reciting in such a manner?’
Abu Bakr ؓ replied, ‘So that He ﷻ Who receives my supplications hears.’
Then, the Prophet ﷺ observed ʿUmar ibn al-Khattab رضي الله عنه loudly reciting the Holy Qur’an, and asked: ‘Why do you recite loudly?’
He رضي الله عنه replied, ‘To awaken the asleep, and send away the devil.’
The Prophet ﷺ said, ‘Both of you have done good.’
This suggests that such actions are in accord with the Prophetic Tradition, and since the intention underpinning each action is virtuous, recompense shall accrue to both.
6. Endeavour to Recite in a Melodious Voice
Sixth, one must endeavour to recite in a melodious voice because the Prophet ﷺ said:
The recommendations found in Ibn Daud’s A Handbook of Spiritual Medicine are largely drawn from al-Ghazali’s teachings.
‘Embellish the Qur’an with pleasant voices.’
And the Prophet ﷺ saw the master of Abu Hudhaifah رضي الله عنه recite the Holy Qur’an in a melodious manner, and said:
اَلْحَمْدُ لِلّٰهِ الَّذِی جَعَلَ فِی اُمَّتِی مِثْلِهْ
‘Praise be to Allah ﷻ who placed such people within my Community (ummah).’
The reason is that the more melodic the voice, the greater the impact of the Holy Qur’an upon the heart. In this regard, the Prophetic Tradition is to recite sweetly and refrain from exaggerated pronunciation of words and letter, since the latter is considered an abominable sin (makruh).
Internal Etiquettes of Recitation of the Qur’an
In addition, there are six internal etiquettes to observe in the recitation of the Holy Qur’an.
1.Recognise the grandeur of the speech
First, one must recognise the grandeur of the speech, which is uncreated and comprises a divine attribute. That the divine speech is predicated on His ﷻ Essence, and what the tongue utters during recitation of the Holy Qur’an are words and letters. The ability to utter the word ‘fire’ and the power to manifest the reality of the substance itself are dissimilar. Likewise, were the meaning and reality underlying the letters and words of the divine speech to be disclosed, the seven earths and heavens would destruct from the strain of the splendour of its manifestation.
Hence, Allah ﷻ said:
لَوْ أَنزَلْنَا هَـٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍۢ لَّرَأَيْتَهُۥ خَـٰشِعًاۭ مُّتَصَدِّعًاۭ مِّنْ خَشْيَةِ ٱللَّهِ ۚ وَتِلْكَ ٱلْأَمْثَـٰلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
‘Had We sent down this Qur’an upon a mountain, you would have certainly seen it humbled and torn apart in awe of Allah. We set forth such comparisons for people, [so] perhaps they may reflect.’
The magnificence and splendour of the Holy Qur’an has been enclosed in the garment of words, since the tongue and heart of a human being lacks the capacity to endure such lustre. And the Holy Qur’an cannot be made manifest to humankind except in the garment of words.
This does not mean that the latter are any less significant. Inasmuch as one cannot ride, feed, or put to work the quadruped through mere words, since the quadruped cannot comprehend human speech, one employs sounds that bear a semblance those of the quadruped to spring them into action. In doing so, the quadruped implements the master’s commands without grasping the rationale of specific actions. For instance, the ploughing-ox cultivates the earth without grasping that tilling mingles the soil with air, and combine the two with water, in order that the resultant condensation would become nutrition for the seeds and provide a hospitable ground for their growth.
‘Had We sent down this Qur’an upon a mountain, you would have certainly seen it humbled and torn apart in awe of Allah. We set forth such comparisons for people, [so] perhaps they may reflect.’ (59:21)
Likewise, the portion most of humankind obtains from the Holy Qur’an is no more than sound and apparent meaning. In fact, some have adopted the position that Holy Qur’an comprises mere words and sounds, a view that is suggestive of the extremity of weakness and simple-mindedness. This is analogous to the assertion that the reality of fire consists of letters ‘f’, ‘i’, ‘r’, and ‘e’, not grasping that actual fire can reduce a parchment of paper into ash, whereas the word ‘fire’ can be written on the aforesaid parchment without exerting such an influence.
In as much as every corporeal frame possesses an incorporeal spirit, equally the words of the Holy Qur’an comprise the outward frame, while the meanings of the words constitute its inward spirit. The corporeal frame is honoured on account of the inward spirit, and the honour attached to words owes to the spirit of its meaning. And the task of exposition of the reality of aforesaid meaning is not possible within the confines of this book.
2. Remember the majesty of the Creator
Second, one must make present in the heart, prior to recitation, the majesty of the Creator ﷻ. Moreover, one must recognize the immense gravity of the words voiced, for He ﷻ declares:
لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ
‘Touched by none except the purified [angels].’
In so much as one cannot handle the Holy Qur’an unless in a purified state;, equally one cannot obtain the inward reality of the words unless the heart is purified from blameworthy characteristics and filth and made ornate with the light of purity and reverence.
One cannot venerate the Holy Qur’an, unless cognizant of the majesty of Allah ﷻ, and such a recognition is not possible without a grasp of divine attributes and qualities.
For this reason, ‘Ikrimah رضي الله عنه would be overcome by a fainting-fit when opening the volume of the Holy Qur’an and repeatedly utter:
‘This is the speech of my Lord ﷻ. This is the speech of my Lord ﷻ.’
Importantly, one cannot venerate the Holy Qur’an, unless cognizant of the majesty of Allah ﷻ, and such a recognition is not possible without a grasp of divine attributes and qualities. To bring about such an awareness to the heart, one must gather the Throne, the seven heavens and earths, and whatsoever in between, such as angels, spirits, humankind, animals, insects, minerals, plants, and varieties of people, into the heart. They must cognise that the words being recited comprise the uncreated speech of the One ﷻ with undivided command over the creation. He ﷻ who possesses the power to destroy all of creation without a hint of fright, His ﷻ Perfection stands free of defects, and He ﷻ is the Creator and the Provider of all.
3. Attain presence of the heart
Third, one must attain presence of the heart, ward off negligence during recitation, and ensure that inner speech of the self does not splinter their focus into various directions. And portions of the Holy Qur’an recited in a mode of negligence must be regarded as wholly unrecited and delivered again. To recite negligently is akin to entering and exiting a garden without awareness of the wonders therein.
O beloved! The Holy Qur’an comprises an exhibition over-flowing with supreme wisdom and wonder, upon which were a person to meditate, they would devote themselves to nothing else. The portion of good fortune accruing to those ignorant of the Holy Qur’an is no more than a globule.
Shaykh Hamzah Abdul Malik’s special Ramadan course discusses the larger themes of the Qur’an and how to engage with the Qur’an with both the intellect and the heart.
In sum, the grandeur of the Holy Qur’an must be present in the heart to prevent diversions of the self.
4. Meditate upon every word
Fourth, one must meditate upon every word until it is grasped, and if the outcome is not attained, then reiterate. In fact, reiteration is counselled even if one finds joy in meditation upon the text. Abu Dharrرضي الله عنه reports that the Prophet ﷺ was recurrently reciting a single verse, followed by twenty reiterations of the tasmiyah, during evening ritual prayer:
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ
‘If You punish them, they belong to You after all. But if You forgive them, You are surely the Almighty, All-Wise’
Further, Sa’id ibn Jubair رضي الله عنه said,
‘The Prophet spent an entire evening reciting the verse:
وَٱمْتَـٰزُوا۟ ٱلْيَوْمَ أَيُّهَا ٱلْمُجْرِمُونَ
‘[Then the disbelievers will be told] “Step away [from the believers] this Day, O wicked ones!’
Moreover, if one recites a verse and preoccupies oneself with meaning of another verse, then they have not paid the aforesaid verse its due.
It is reported:
‘Amir ibn ‘Abd-al-Qays رضي الله عنه complained of evil suggestions and was told: “Do you mean suggestions of a worldly nature?”
‘Ibn ‘Abd-al-Qays رضي الله عنه retorted, “I would prefer a dagger pierce my heart than to entertain worldly concerns during ritual prayer.”’
Furthermore, an exposition of meanings of the Holy Qur’an is a laborious task that cannot be undertaken in this book. The purpose is for one to rendered attentive to the modes of reflection upon the Holy Qur’an.
Recitation of the Holy Qur’an counts among most excellent of worships, in particular when undertaken during the ritual prayer in the standing position (qiyam).
However, the meanings of the Holy Qur’an are not revealed to three groups:
First, persons who have not read works of exegesis and are not familiar with Arabic.
Second, those who are afflicted by a fatal vice or have come to adopt an innovation in matters of religious doctrine (bid’ah), for both darken the heart.
Third, those who adopt a given principle of scholastic theology at face value and seek distance from principles opposed to it.
For such people, it is impossible to pierce through the veil of appearance placed upon inner meanings.
5. The Heart must Mirror the attributes of the verse recited
Fifth, the state of one’s heart must mirror the attributes of the verse recited.
Hence, recitation of verses concerning divine threats of punishment must induce a sense of fear and affliction in the heart, whereas verses related to the divine attributes and qualities should provoke awe and humility. Likewise, verses that lay bare absurdities of the infidels, such as the attribution of partners or offspring to the Truth ﷻ, must be recited in a low voice and with much shame and bashfulness.
In this manner, each verse has a particular meaning, and each meaning necessitates a particular quality that must be reflected in recitation.
Only then would one give each verse of the Holy Qur’an its due.
6. Recite as if it were heard by Allah
Sixth, one must recite the Holy Qur’an as it were heard by Allah ﷻ and affect that He ﷻ hears them throughout the period of recitation.
Once, a respected religious senior said,
‘I used to find no pleasure whatsoever in recitation until I presumed that I was hearing from the Prophet ﷺ. Then, I undertook more recitation, and presuming that I was hearing from Jibra’il عليه السلام, my enjoyment increased. Later, I reached a higher stage, and would recite as though I directly hear from the Truth ﷻ. Now, I have obtained a pleasure that I had never experienced before.’
IGI Patrons get early access to translations and other works.
IGI’s new translation of al-Ghazali’s Ayyuhal Walad is available in the IGI Bookstore and on Amazon.