With the name of Allah the Merciful, the Merciful

Praise be to Allah - the Lord of the worlds, peace and blessings of Allah be upon our Prophet Muhammad, members of his family and all his companions!

Is there a reward for reading the Quran without moving the tongue and lips?

Allah Almighty said to His Prophet (peace and blessings of Allah be upon him): “Do not move your tongue while repeating it (the Qur'an) in order to quickly memorize it”(al-Qiyama 75:16).

The meaning of this verse is not to not move the tongue while reading the Qur'an, as it may seem at first glance. On the contrary, the recitation of the Qur'an cannot be except by moving the tongue and lips. As for this verse, then explaining it, Sheikh ‘Abdur-Rahman as-Si’di said: “When the angel Jibril brought the Prophet (peace and blessings of Allaah be upon him) the Revelation of Allah and began to read it, he began to repeat it before the angel finished. Because of his ardent desire to memorize the verses, he recited them immediately after Jibril. Allah forbade him to do so and said: “Do not rush to read the Quran until the revelation to you is completed”(Ta Ha 20:114). And in this Surah Allah said: "Do not move your tongue, repeating it to quickly remember". Then the Almighty guaranteed that the prophet (peace and blessings of Allah be upon him) would certainly memorize the Qur'an and read it to people, and Allah would collect it in his heart. See “Taysirul-‘Azizil-Hamid” 583.

There is no doubt that in order to receive the reward of reciting the Qur'an, one must recite it, which includes moving the lips and tongue.

You should know that if a person does not properly read the Quran and other words of remembrance of Allah in prayer, except mentally, then his prayer is not valid. When Imam Malik was asked about a person who reads in prayer and no one hears him, neither himself nor those around him, and at the same time does not move his tongue, he replied: “This is not reading. Reading is that in which the tongue moves”. See “al-Bayan wa-ttahsyl” 1/490.

Imam al-Kasani said: Reading is considered valid only when the tongue is moved while reading the letters. Don't you see that if a person who is able to read and does not move his tongue, pronouncing the letters, then his prayer is not valid? Also, if he swore that he would not read a single sura from the Qur'an, but then looked at the Qur'an and understood what was written there, but did not move his tongue, then he is not considered to have broken the oath.. See Badai'u-ssanai' 4/118.

Sheikh Ibn Baz was asked: “Some people take the Mus-haf and look into it without moving their lips. Is this a reading of the Qur'an or is it necessary to pronounce the letters in order to receive a reward for reading the Qur'an? And does a person get a reward for looking into the Mus-haf?”

The Sheikh replied: “It is not forbidden to look into the Mus-haf without reading, in order to meditate and understand the meaning. However, such a person is not considered to be reciting the Qur'an, and no reward for reading is recorded for him, except for the pronunciation of letters, even if those around him will not hear him ”. See Fatawa Ibn Baz 8/364.

Sheikh Ibn ‘Uthaymeen was asked: “Can I read the Qur’an without pronouncing the letters, but following the Mus-haf with my eyes and heart? Will there be a reward for this?

The Sheikh replied: “No, there will be no reward for this, due to reading, except if a person moves his lips and tongue. If he simply looks at the lines and reads with his heart, then he is not really a reader, and a person should not accustom himself to this, for if he gets used to this kind of reading, then he will do just that. And we see some people who turn the pages of the Mus-haf and move their heads right and left, following the lines, turning page after page after a short time. And then you are convinced that he did not read the Koran with moving (tongue and lips)”. Sl. “Fataawa nurun ‘ala ad-darb”.

Is a tenfold reward recorded for reading each verse if the person does not understand the meaning of the Qur'an and does not know the Arabic language?

After reading the previous chapters on the great virtues of reciting the Qur'an, a Muslim who does not know Arabic may wonder: "Is there a tenfold reward for reciting each verse if one does not understand the meaning of the Qur'an?"

The answer to this question is: “Yes”, for Allah made the reading of the Qur'an itself a worship, and therefore the reward is recorded in any case if a person read the Qur'an sincerely for the sake of Allah. Shaykh Ibn ‘Uthaymeen said: “The Quran was sent down for three purposes. First: reading the Quran for the sake of worshiping Allah Almighty through this, since a reward is due for this. After all, whoever reads a letter from the Book of Allah, ten rewards will be recorded for him. Second: reflection on the meaning of the Qur'an. And the third: exhortation through the Qur'an to the people". See “Liqa Bab al-maftuh” 1/47.

When Shaykh Ibn ‘Uthaymeen was asked: “Does a person get a reward for reading the Qur’an, even if he does not understand its meaning?” The Sheikh replied: “The Great Quran is blessed, as Allah Almighty has said:“This is a blessed Scripture which We have sent down to you, so that they may meditate on its verses, and that those who have understanding may remember the admonition” (Sad 38:29). A person is rewarded for reading the Qur'an, whether he understands its meaning or not. However, a believer who has reached the age when duties are assigned to him should not read the Qur'an without understanding its meaning. After all, if a person, say, wants to study medicine and begins to read books on medicine, then he will not be able to benefit from this until he begins to understand the meaning. He will study, read explanations, and will make every effort to understand in order to put it into action. Then what can be said about the Book of Allah Almighty, which is a healing for souls and an exhortation for people?! How can a person read the Qur'an without understanding it and without thinking about its meaning? Thus, a person is rewarded for reading the Quran, whether he understands its meaning or not, but he needs to make every effort to understand its meaning.”. See Fataawa Nurun ‘ala ad-darb No. 85.

Does a person deserve a reward for reading a translation of the meanings of the Qur'an?

If a person reads the translation of the meanings of the Qur'an in different languages, then he does not receive a reward for reading each letter tenfold, as is the case with reading the Qur'an itself. However, he receives the general reward prepared for the pursuit of knowledge, like one who reads the interpretations of the Qur'an, religious works, etc., for all this has to do with the "search for knowledge." And the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever makes a path in search of knowledge, Allah will make the path to Paradise easy for him.” . Muslim 2699.

According to ‘Uqba ibn ‘Amir (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “People will appear in my community who will recite the Quran as if they were drinking milk” . at-Tabarani in al-Kabir 821, al-Faryabi in Fadail al-Kuran 109. The hadith is good. See Sahih al-Jami' 3653.

Imam al-Munawi said: "Those. they will go over the Qur'an with their tongues, without thinking about its meaning, without heeding its rulings, but simply the Qur'an will pass through their tongues as quickly as milk passes through the tongue ”. See Faydul-Qadir 4/155.

Ibn ‘Umar (may Allah be pleased with him) said: “Indeed, we lived for a short period of time, and some of us were given iman before the Qur'an. And the sura was sent down to Muhammad (peace and blessings of Allah be upon him), and we learned what is permissible and forbidden, obligations and fears, and where to stop (when reading the sura), as you learn. But then I began to see people who were given the Qur'an before iman, and they read it from beginning to end, without knowing what it commands and what forbids and where it is necessary to stop, reading it so quickly, like dates falling from tree from shaking”. al-Hakim 1/91, al-Bayhaqi 3/120, Ibn Mandah in al-Iman 1/369, al-Mustagfiri in Fadail al-Quran 270. Isnad is good.

Imam Ibn al-Qayyim said: “Scholars disagreed on what is better: a measured reading of the Qur'an according to the rules, with a small reading, or a quick reading with many readings? Ibn Mas'ud, Ibn 'Abbas and others, may Allah be pleased with them, believed that balanced reading according to the rules with reflection, with a small reading, is better than quick and numerous reading. Supporters of this opinion relied on the fact that the essence of reading the Qur'an is to meditate on its verses, benefit from it and act in accordance with its instructions, because its reading and memorization is a means to its meaning. Some salafs said: “The Quran was sent down in order to live by it, so make its reading an embodiment in deeds!” For this reason, the followers of the Qur'an are those who follow the Qur'an even if they have not memorized it. And as for the one who has memorized the Qur'an, but does not understand it and does not act in accordance with it, then he is not from among the supporters of the Qur'an! Also, supporters of this opinion said that iman is best view affairs, and understanding and meditation on the Qur'an is the cause of the emergence of iman. And as for simple reading without understanding, then both the righteous and the wicked, both the believer and the hypocrite, can do this, as the prophet (peace and blessings of Allah be upon him) said: “A hypocrite who reads the Quran is like reyhan, which has a pleasant smell, but tastes bitter”. al-Bukhari 5059.

As for the supporters of Imam al-Shafi'i, they said that reading the Qur'an many times is better. At the same time, they relied on the hadith: “Everyone who reads at least one letter from the Book of Allah will be written down for this one good deed, and for each such good deed he will be rewarded tenfold. I do not say that “Alif, lam, mim” is one letter, no, “alif” is a letter, and “lam” is a letter, and “mim” is a letter. It is brought by at-Tirmidhi, who called it authentic. They said that 'Uthman ibn 'Affan (may Allah be pleased with him) read the Qur'an in one rak'at, and also mentioned many messages from the salaf regarding the numerous reading of the Qur'an.

The correct thing in this matter is that the reward for reading the Qur'an with reflection and understanding is better and higher, while the reward for reading the Qur'an many times is greater in number (according to the number of letters read). The first example is like the one who made sadaqah a great pearl or freed a slave who was very expensive. And the second example can be compared with the one who made sadaqah with a large number of dirhams or who gave freedom to many slaves who were not expensive”. See Zadul-ma'ad 1/337-338.

Thus, a thoughtful and calm reading of the Qur'an is higher in reward than a quick and numerous reading of it, not accompanied by calmness and reflection.

The imams disagreed on this issue. Those who believed that silent reading was better relied on the well-known hadeeth of ‘Uqba ibn ‘Amir (may Allah be pleased with him), who said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Reading the Quran aloud is like giving sadaqah openly, and reading the Quran quietly is like giving sadaqah in secret!” ” at-Tirmidhi 2919. Sheikh al-Albani confirmed the authenticity of the hadith.

Citing this hadith, Imam Abu ‘Isa at-Tirmidhi said: “The meaning of this hadeeth is that the one who reads the Qur'an quietly is better than the one who reads it aloud, because the possessors of knowledge consider the secret sadaqah better than the obvious. The meaning of this for those who have knowledge is that a person be safe from self-admiration. For there is no such fear for one who does a good deed in secret, as for one who does a good deed openly.”. See al-Jami' at-Tirmidhi 2/173.

Abu Qatada (may Allah be pleased with him) said: “Once the Prophet (peace and blessings of Allah be upon him) said to Abu Bakr: "When I passed you at night, you were reading the Qur'an and doing it quietly." Abu Bakr replied: "Indeed, I turn to the One who hears me." The Prophet (peace and blessings of Allah be upon him) said to him: "Raise your voice a little while reading". And ‘Umar the Prophet (peace and blessings of Allah be upon him) said: "When I passed you at night, you were reciting the Qur'an and doing it loudly."‘Umar replied: “Indeed, I thereby want to wake up people and drive away the shaitan.” To which the Messenger of Allah (peace and blessings of Allah be upon him) said to him: "Lower your voice a little" . at-Tirmidhi 447, Abu Dawud 1/432. Hafiz Ibn ‘Abdul-Barr, Imam an-Nawawi and Sheikh al-Albani confirmed the authenticity of the hadith. See at-Tamhid 19/43, al-Hulasa 1/394, Sahih Sunan Abi Dawud 1200.

Imam Ibn al-Jawzi said: “Reading the Quran to yourself, you should hear yourself. This does not contradict the hadeeth about reciting it quietly. And there is nothing wrong with reading aloud in some cases for a good purpose. How, for example, to better remember it, because reading aloud in this case is better. Or to save oneself from laziness and sleep, or to turn one's attention to it, or to wake up those who are sleeping, as Umar did, if a person has the right intention ”. See “Minhaj al-qasidin” 1/252.

Imam al-Nawawi, having conveyed various sayings of the salafs and imams about what is better: quiet reading of the Qur'an or reading aloud, said: “If a person, in the case of reading aloud, is afraid of what is reprehensible, then it is better for him to read quietly. If he is not afraid of this, then it is better for him to read aloud. And if the reading of the Qur'an takes place in the assembly for this, then reading aloud becomes even more desirable, as we have already mentioned, since it has general benefit” . See “at-Tibyan fi adab hamalat al-Quran” 109.

However, if a Muslim recites the Qur'an in a place where other Muslims are also engaged in worship, then one should not read aloud if it will interfere with them. Abu Sa'eed al-Khudri (may Allah be pleased with him) said: “When the Messenger of Allah (peace and blessings of Allah be upon him) was doing retreat in the mosque, he heard people raise their voices by reciting the Qur'an. While in his tent, he stuck his head out and said: “Indeed, you all turn to your Lord! So don't hurt each other and do not raise your voices over each other by reciting the Qur'an»” . Malik 178, Ahmad 3/94, al-Nasa'i in Fadail al-Qur'an 117. Hafiz Ibn 'Abdul-Barr and Shaykh al-Albani confirmed the authenticity.

And Imam al-Zurqani in "Sharh al-Muuatta" in relation to this hadith said that if it is forbidden to raise their voices and prevent each other from worshiping even when reading the Qur'an, it is even more forbidden to do it with the help of other words.

With the permission of the Almighty, to be continued ...

treated in three ways:

1. medicinal herbs- Natural treatment.

3. Combining both methods, complementary treatment - both with herbs and with holy words. For example: the use of water, honey is a natural treatment. And if you read the verses of the Koran (special prayers - dua) on them, then this is a method that combines both methods.

Treatment in our time is of two types:

1. After examining a doctor and prescribing treatment. First, the doctor (specialist) examines the patient, establishes a diagnosis, prescribes treatment. After spending it, the patient recovers. This method of treatment in Arabic is called "tibu al-jismani".

2. Signs that he does not see, the person reading on him (Koran, dua, prayers) does not hear, but the patient himself feels it, feels it. These can be headaches, tachycardia, trembling, shortness of breath, heaviness (in the body, limbs, etc.), chills, yawning, etc.

Conditions under which treatment is possible:

Scholars agree that three conditions are necessary for the treatment of spiritual diseases:

2. It must be in Arabic or in a language understandable (what is being read must be understood by the listeners).

3. The reader and the listener (the healer and the one being treated) must be convinced that any treatment, any impact on a person is possible only with the help of the Creator ﷻ . There must be full confidence in their hearts that treatment can only take place by the will and permission of God ﷻ, and nothing else has the power to influence

Before accepting or rejecting anything, you need to understand it. Only then can one speak of agreement or denial. Acceptance or rejection of something without understanding does not fit into any framework, no one can approve of such behavior. A person who speaks about his belief or disbelief in the Qur'an, first of all, should try to understand the message contained in it and its instructions.

Otherwise, this acceptance or non-acceptance does not make any sense. What does "understand" mean? This is the interlocutor's awareness of everything that is being said to him, in the sense that the author of the message put in. The process involves two parties, two interlocutors. Between them there is a process of presentation and understanding of the stated. Based on this, we can say with confidence that the Quran is the word of Allah, through which he explains / speaks to his slaves. The Almighty by the Word accomplished his purpose. The task of his interlocutors is to understand the meaning implied by this Word and put it into practice. However, before attempting to understand this Word, there are some basic rules to keep in mind. After all, even the verb "understand" can be taken both correctly and wrongly. Without these basic principles, we may misunderstand what the Quran is trying to convey to us, leading to even more dangerous consequences. Before talking about the basic principles that the interlocutors of the Qur'an - people, should take into account, it is necessary to recall that the following features are what we consider important for understanding the holy book. Of course, there may be others. We also want to clarify that the enumeration of these principles in the form of points is not fixed.

When we talk about reciting the Qur'an, we do not mean reciting it by heart or reading it in the original. Of course, those who can do this benefit to some extent. However, what we want to say goes beyond the reading of the holy book by people who do not know Arabic or do not know it to the extent that they understand the Koran. Thus, the expression "read the Qur'an", which we will use in the future, does not mean reading by heart or in the original without understanding, but meaningful. The Quran must be read in order to understand it. After all, the purpose of Allah sending down this holy book to our Prophet (sallallahu alayhi wa sallam) was to convey it to other people. A person must understand the information conveyed to him. After all, people will be able to correct their mistakes in the direction desired by Allah only if they understand that this is required of them. Therefore, the reading of the Qur'an is obligatory: "... I was ordered to surrender [to Allah] and proclaim the Qur'an" (sura "Naml", 27/92-93).

2. Reveal yourself to the Quran

In order for a person who intends to read the Koran to benefit from this, first of all, he must open himself before this holy book. And this is possible only for the one who pays attention to the warnings made to him: “You can exhort only the one who will follow the Koran and is afraid of the merciful [Allah] in secret” (Sura Yasin, 36/11). Therefore, one who is going to read the Quran must clearly understand why he is doing this. The Qur'an must be read for a broad understanding of it, and not just to find verses in it that confirm our thoughts or actions.

3. Purify yourself and seek the protection of Allah

Before you start reading, you need to cleanse your mind and hearts from various kinds of demonic and selfish intentions and thoughts. pronouncing "In name of Allah…», you need to feel it with all your heart and resort to the spiritual protection of the Almighty from various kinds of impulses, instigations and temptations emanating from our ego or the people around us: “When you read the Koran, then seek refuge from the stoned shaitan with Allah” (surah “Nakhl”, 16/98). In order to understand what is said and expected by the Qur'an, it is necessary to cleanse oneself of any kind of spiritual pollution. Otherwise, it will not be possible to penetrate into the essence of this holy book and comprehend the truths contained in it: “Verily, this Quran is great and we keep it in the Secret Scripture: let only those who are cleansed touch it. [He] was sent down by the Lord [of the inhabitants of] the worlds” (Sura “Vakia”, 56/77-80).

4. Always fresh, always new

Always remembering that the Qur'an is the word of Allah, one must try to understand it. Just as the one who receives a letter from his loved one tries to read and fulfill his desires as soon as possible, the believer who reads the Koran should treat him accordingly: “ Verily, you [Muhammad] receive the Qur'an from the Wise, the Knower" (Surah Neml, 27/6). Therefore, you need to read the Qur'an with such feeling and understanding, as if it were descending on you for the first time.

A person reading the Koran should immerse himself in this process entirely, put the holy book in the first place, pushing personal opinion and his convictions into the background: “ When the Qur'an is read, then listen [attentively] and be silent, [then], perhaps you will have mercy"(Sura" A 'raf, 7/204; in addition, see sura "Fussilat", 41/26).

“... read the Qur'an distinctly” (Sura “Muzzammil”, 73/4).

“But We have divided the Qur’an [into separate parts] so that you read it to people slowly” (sura

Ramadan is called the month of the Quran, because it was in this month that the Holy Book of Allah Almighty was sent down. During the days of fasting, believers devote more time to serving their Creator, more often they read His Word. There is also the practice of reciting the entire Qur'an during the month of fasting in Taraweeh prayers.

When reading the Qur'an, we must be aware that this is an appeal of Allah to us. The Holy Book gives each person something valuable. The reader of the Qur'an finds in it what no person is able to give, because this is the speech of the Almighty, directed to everyone. In reading the Qur'an, everyone finds something special that the other may not have experienced.

Umm Salama said: “The reading of the Messenger of Allah (peace and blessings be upon him) was clear, letter by letter”, he pronounced each letter clearly, clearly. When reading the Qur'an quickly, one letter can merge with another. He spoke the long vowels of the Prophet (peace and blessings be upon him). The companion reports that while reading the basmala “ بسم الله الرحمن الرحيم ”, he lengthened the vowels in the words Allah, ar-Rahman, ar-Rahim, i.e. read properly.

The Prophet (peace and blessings be upon him) read the Koran, as the Almighty commanded him to read (meaning):

وَرَتِّلِ الْقُرْآنَ تَرْتِيلا

« And read the Qur'an tartil (slowly, with reflection) "(Quran, 73:4). When he recited the suras in this way, they sometimes seemed longer.

Abdullah Ibn Mughaffal reports that he saw the Messenger of Allah sitting astride his camel reciting Surah Fatah. He said that the Prophet (peace and blessings be upon him) read the Quran slowly, lengthening the consonants and pronouncing them with a vibration of the voice, and this method is called tarji.

The Prophet (peace and blessings be upon him) read the Quran while traveling while on an animal. Also, we can read the Koran, for example, in a car, while walking, in different situations. But still, observe ethics when reading, take a bath, use a sivak before reading, turn towards the qibla, be in clean clothes, use incense, read in a clean place, experience fear, meditate, cry, or at least pretend to cry, because that the Prophet (peace and blessings be upon him) said:

“The Quran was sent down with sadness, when it is read - cry. If you cannot cry, then pretend that you are crying ”(Ibnu Maja). Feel the meaning of humility as you listen to the speech of Allah Almighty.

One day the Prophet (peace and blessings be upon him) got up at night and began to read Surah al-Baqarah. Reading the verses, which speak of the mercy of Allah, he asked the mercy of the Almighty. Reading the verses, which speak of the punishment of Allah, of His greatness, he asked for protection. When he recited verses with praise, he praised Allah.

The companions heard the Prophet (peace and blessings be upon him) say: Subhana rabi'al a'la ”, praising the Almighty, because He commanded to do this:

سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى

« Praise the name of your Lord Supreme » Koran, 87:1.

The Prophet (peace and blessings be upon him) said: “Whoever reads Sura 95“ At-Tin ”after reading the last verse:

أَلَيْسَ اللهُ بِأَحْكَمِ الحَاكِمِينَ

« Is not Allah the Just Judge? »

it is desirable to answer:

" بَلَى وَأَنَاعَلَى ذَلِكَ مِنَ الشَّاهِدِينَ "

« Yes it is and I testify to it ". So the Prophet (peace and blessings be upon him) taught and commented on the speech of the Almighty to the companions.

Is it better to read the Quran aloud or silently? At times the Prophet (peace and blessings be upon him) recited the Qur'an loudly and could be heard in neighboring rooms, at times quietly. Abu Bakr was asked how he recited the Quran. He replied that he was reading quietly because Allah is "near" to us. Umar was asked the same thing, he replied that he likes to read aloud in order to wake the sleeping one and drive away the shaitan. A person can read the Quran aloud and silently, depending on the time and place.

Koran- the light of the Almighty, opening the chest, in it is healing, deliverance from sorrow; he corrects things, casts out Satan, there is a ruqyah in him (this is the reading of the Koran or prayers from a reliable sunnah for the purpose of healing). When reading the Qur'an, it is necessary to have the intention to obtain all the good from Holy Quran.

The Prophet (peace and blessings be upon him) read some part of the Qur'an every day. He devoted a certain part of the time to the Koran, like a wyrd. During three days The Prophet (peace and blessings be upon him) reread the Quran in full. Companions did the same. Some of them completed the reading within seven days, like many scholars and righteous people of our ummah. By reading juz of the Qur'an every day, one can read the Qur'an for a month.

في حديث أنس أنه سئل أي الأعمال أفضل؟فقال: الحال المرتحل. قيل: وماذاك؟قال: الخاتم المفتتح

The Prophet (peace and blessings be upon him) was asked: Which action is preferable? " He replied: " This is the state of the traveler. ". Asked him: " What does it mean? » Prophet (peace and blessings be upon him): “When you finish reading the Quran, start reading again ". That is, having finished reading 114 sura "an-Nas", it is advisable to proceed to the first sura "al-Fatiha", and so constantly, without stopping - having completed, proceed to the beginning. So a person is constantly accompanied by the speech of Allah.

For some people, it may be difficult to read the Quran a lot every day. Start small: read one page at a time, gradually adding one sheet at a time. The most important thing in reading the Koran is constancy, so that there is a daily connection between the Lord and the slave. As a man spent his life, so he will be resurrected. If you read the Qur'an, you will be resurrected with the Qur'an, for the Qur'an is the light that guides man.

The greatest delight in Paradise will be the opportunity to read the Qur'an and listen to it from the mouth of the Prophet (peace and blessings be upon him). As reported in the hadith, he will read the surah "Taha" in front of the inhabitants of Paradise. It is a great joy to hear Surah "Taha" from Tahi (one of the names of the Prophet, peace and blessings be upon him).

Transcript of the sermon Sheikh Muhammad As-Saqaf

The Quran is the word of Allah Almighty. It was sent down to the Prophet Muhammad (peace and blessings be upon him) by Allah Almighty through the archangel Jibril (peace be upon him) and came to us unchanged through tawattur (that is, transmission from generation to generation). To invent, compose, create something similar to the Koran is beyond the power of anyone except Almighty Allah, and the very reading of the Koran is one of the types of worship of the Almighty Creator. Because the Qur'an is the word of Allah, and the word of Allah is one of His attributes.

The first point of the ethics of honoring the Holy Quran is the awareness of the greatness and holiness of the Quran. The Quran is the word of Almighty Allah, as mentioned above, sent down to the blessed Prophet (peace and blessings be upon him), and there is no equal or more majestic, supernatural miracle in the world. From the moment of sending down until the Day of Judgment, the Qur'an will remain unchanged, without addition or subtraction. With all the efforts and possibilities of people and genies, they are not able to compose at least one verse similar to the sura of the Koran.

The Qur'an includes the meaning of all the books sent down by Allah earlier to other messengers-prophets. The Koran does not grow old, no matter how much time passes, it never loses its novelty, and in every era it gives each nation its priceless fruits that correspond to their interests and life. The Qur'an mentions the lives of previous prophets and their followers, those who disbelieved, the erring kings and their subjects - and this is an edification and a lesson for future generations.

The Qur'an provides general legislative aspects of life and the need to follow them, speaks of the greatest destiny of mankind, good morals and good deeds. It also tells about bad deeds, condemned morals and qualities of people and the need to reject them and counteract them. The Qur'an gives arguments and proofs of the unity of Allah, provides information about the highest attributes of Allah, about His most beautiful names, about the abundant blessings of Paradise, about the severe punishment in Hell. The Qur'an speaks convincingly about all this, describing vivid, memorable pictures of the afterlife.

Describing nature, the Sun, Moon, stars, heaven, earth, rivers, seas, mountains, winds, plants, subterranean interiors, animals and people, the Qur'an encourages people to think about all this. The Quran encourages us to follow the truth and reject all that is bad. The Qur'an rejects everything except truth and true science, points to the hidden slanders of hypocrites and unbelievers, their vile intentions, reveals the path leading to error. There was no more readable, more useful book in the history of mankind than the Koran. There is no limit to its depth scientific knowledge, meaning and miraculous manifestations. Only Almighty Allah can know the number of hafiz - people who know the Koran by heart. It would not be an exaggeration to say that in every era, in every century, the number of hafiz exceeded tens of thousands. And today the number of only minor children, not to mention adults who know the Koran by heart, exceeds hundreds of thousands. The merits and the degree of reward for teaching the Qur'an, studying and reading cannot be overestimated - they are too great.

We list some of them based on the hadiths of the Prophet Muhammad (peace and blessings be upon him).

1."The best among you is the one who studies the Qur'an and teaches it to others"(Al-Bukhari, Muslim).

2. “If someone reads one letter from the Qur'an, one reward is written to him, and then this reward is increased ten times more”(At-Tirmizi).

3. “If people gather in the house of Allah (in a mosque or in another place) and read the Book of Allah, teach each other to read the Koran, peace and abundance of the mercy of Allah Almighty, His blessings will descend on them, they will be surrounded by angels and Allah will praise them among the slaves close to Him , i.e. prophets, angels(Muslim, Abu Dawud).

4. The Prophet (peace and blessings be upon him) said to his companions: “Would you like to go to Bhutan or Akik (places near Medina) and, without committing a single sin for the whole day, without oppressing, without offending anyone, get two thoroughbred big camels and return home?” “O Messenger of Allah, who would not want this? We would all like it." Then the blessed Prophet (peace and blessings be upon him) said: “Then why don’t you go to the mosque and study or read at least one or two verses from the Book of Allah there? But the study or reading of two verses is more expensive than the cost of two camels, three verses is more expensive than three camels, four verses is more expensive than four camels, and no matter how many verses you read, they are more expensive than the same number of camels.(Muslim, Abu Dawud).

5. “Whoever listens to the recitation of one verse from the Qur'an will receive a reward increased several times. And the one who reads this verse, on the Day of Judgment will become a light (nur), illuminating his path to Paradise. ( Ahmad).

6. “Experts of the Koran will be next to the saints, the most worthy angels. And the one who finds it difficult to read the Qur'an, but still reads it, will receive a double reward.(Al-Bukhari, Muslim, Abu Dawud, at-Tirmizi, an-Nasai).

7."Read the Qur'an, on the Day of Judgment it will come and intercede for you"(Muslim).

9. “If a person reads the Qur'an and follows it, then on the Day of Judgment his parents will be put on a crown, the light of which will be brighter than sunlight. And how much reward will be received by the one who follows the Koran, think for yourself!”(Abu Dawud and Hakim).

10. “A person who reads the Qur'an is one who has introduced prophecy into himself, but revelation (wahya) does not descend to him”(Hakim).

11. “Of the deeds with which you turn to Allah, the best is the reading of the Qur'an received from Him”(Hakim, Abu Dawud).

12. “Readers of the Quran are special people close to Allah”(Nasai, Hakim).

13. “Whoever reads ten verses in one night, that night his name will not be written among the careless, distracted from Allah people”(Hakim).

14. “Whoever, after reading the Qur’an, thinks that Allah has given another better than he has given him, is the one who humiliated what Allah exalted”(Tabarani).

15. “The Almighty Allah says: Whoever, while reading the Qur’an, remains without asking anything from Me, will receive from Me the greatest reward that deserves those who thank Me.”(At-Tirmizi).

16. “The example of a reciter of the Quran is like a quince, which has a pleasant aroma and a delicious taste”(Al-Bukhari).

17. “The exaltation and dignity of the speech of the Almighty over the speech of His creations is the same as the exaltation and dignity of Allah Himself over His creations”(At-Tirmizi).

To obtain such high merits, diligence and striving to constantly observe the following ethical standards of reverence for the Holy Quran are necessary.

2. You should take the Qur'an in your hands and put it back at the end of reading, if possible avoiding turning your back to it.

3. It is forbidden to touch and carry the Qur'an, even the box or cloth in which the Qur'an is wrapped, without ablution. It is allowed to read the Qur'an by heart without ablution, but in this case it is also possible to be in ablution - the sunnah of the Prophet (peace and blessings be upon him).

4. The one who, according to Shariah, is obliged to perform a complete ablution of the body (after sexual intimacy, etc.), and a woman, when she cannot pray (during menstruation, postpartum discharge), it is forbidden not only to touch the Koran, but also to read it by heart.

6. Putting the Qur'an on the floor (even clean) is considered a violation of the ethics of worshiping the Qur'an. It is better to put it on a pillow or a special stand, because it is Sunnah.

8. The Qur'an must be placed above all other books, it is impossible to put another book on the Qur'an.

9. If someone deliberately throws the Qur'an or a piece of paper with a sura or verse written on it into the dirt or throws dirt on the Qur'an, then he falls into disbelief.

10. It is forbidden to take with you to the toilet and similar unclean places, even a piece of paper with the verses of the Koran, as well as read them aloud there.

11. It is considered sunnah when the reader of the Qur'an sits facing the Qibla. There is no sin in reciting the Qur'an lying down.

13. It is considered sunnah to start reading the Quran by saying the phrase:

أعوذباللهمنالشيطانالرجيم . بسماللهالرحمنالرحيم

« A'uzu billahi mina-shchaytani-rrajim" (I resort to the help of Allah against the wiles of the accursed shaitan!), and then "Bismillahi-rrahmani-rrahim”(In the name of Allah, Merciful in this world to everyone, and in the next world - only to believers).

14. The rewards for reading the Qur'an are the highest for those who read it in the mosque or when they wake up at night.

16. It is Sunnah to cry while reading the Quran. The Prophet (peace and blessings be upon him) said: “The Quran was sent down with sorrow, and you weep while reading it. If you can't cry, at least pretend to cry."

17. If, while reading the Qur'an, they reached the verse of sujda (i.e., the verse of prostration), it is considered sunnah to prostrate. It is considered sunnah to bow down to the ground both for the imam during prayer, if he read the verse of the bow to the ground, and for the jama’at standing behind him. After reading the verse of the prostration, the intention is pronounced for the prostration of the reading of the Koran. Imam, saying الله أكبر "Allahu Akbar" , begins to prostrate, the worshipers do the same after him, then the imam gets up, also saying "Allahu Akbar", and the worshipers repeat the same thing after him. If the person who given time does not perform namaz, hears the reading of an ayat of prostration, it is also desirable for him to prostrate. But the one who performs the sujda must be in a state of ritual purity, with the ‘avra covered (that is, those places that, according to Shariah, should be closed during prayer) and turned towards the Qibla. It makes the intention: "I intend to make a sunnat prostration of reading the Qur'an", then, saying "Allahu akbar", makes a prostration, then, again saying "Allahu akbar", rises, and then says a greeting with the words:

السلامعليكمورحمةاللهوبركاته

“As-salamu ‘alaikum wa rahmatullah” turning your head to the right and left.

18. Reading the Qur'an, following the text with the eyes, is valued more than reading by heart, because here there is worship of Allah with the eyes.

19. It is impossible to call a full-fledged reading of the Qur'an if at the same time the reader himself does not hear his own voice. But you can also read the Qur'an silently - it depends on the intention of the reader. If there is danger riya'a(ostentatious, proud reading) or loud reading interferes with others, it is better to read to yourself. And if no one interferes and there is no danger of reading for show, if there is an intention to inspire yourself or others, then it is better to read aloud.

20. When reading the Qur'an with an understanding of the meaning, it is sunnah to express the corresponding feelings, one's attitude to the verses. For example, if an ayat is read where Allah is glorified, then one should glorify Him by saying “Subhanallah”; if an ayat of praise of Allah is read, praise Him, saying “Al-hamdu lillah”, if the verse is about the mercy of Allah, one should ask for mercy for oneself and others, if the verse is about hellish torments for sins, then one should ask Allah to save yourself and others from such torments. So did the Prophet Muhammad (peace and blessings be upon him).

21. The greatest disrespect for the Quran should be considered the actions of those who, without understanding the true meaning of the verses of the Quran, try to interpret them superficially, according to their own understanding, following translations into Russian and other languages. An inaccurate transmission of the meaning of the Quran misleads people, and such a person, hiding behind the lofty words of following and calling others to the Quran, actually opposes Islam, as do the Wahhabis and others. The Prophet (peace and blessings be upon him) said about such people: “Those who interpret the Quran according to their own understanding, let them prepare a place for themselves in the fire of Hell”(At-Tirmidhi, Abu Dawud and an-Nasai).

If a pause is made while reading the Qur'an, then before you start reading again, you should say "A'uzu billahi meena-shchaytani-rrajim", brush your teeth and gums with a sivak.

23. If you belch or yawn while reading, you should stop reading. Then, after exiting this state, you should continue reading.

24. Reading the Qur'an in a state of drowsiness is not approved, since with such reading there is a high probability of making mistakes.

25. It is Sunnah to listen to the recitation of the Qur'an attentively. There are Ulama (scholars) who claim that listening to the recitation of the Qur'an is more valuable than the recitation itself.

26. If they hear an verse of the Qur'an a second time, a third time, etc., they should listen to it as attentively, with love, as they did the first time. This is considered Sunnah and respect for the Qur'an.

27. If the reader of the Qur'an hears the adhan, that is, the call to prayer, or someone greets him, he should stop at the end of the verse, answer the call or greeting, stop reading the Qur'an, and then resume reading again.

29. The reader of the Qur'an should be so focused, as if he is talking quietly, in a whisper with Allah, being sure that he is in front of Him and reading His Word.

31. The reader of the Quran should not pronounce other words in the process of reading, unless it is absolutely necessary, you should not laugh, play with your fingers - you should sit calmly and with respect.

32. Permission to speak "al-hamdu lillah" الحمد لله when sneezing and "yarhamukallah" يرحمك الله if another sneezes. When reading the Qur'an, it is allowed to stand up if an older, respected, well-behaved person has entered.

37. It is considered sunnah if there is a good reciter of the Qur'an in a group of people gathered, ask him to read some part aloud and listen to him.

38. When reading verses from the Qur'an that speak of unbelievers, in which unbelievers express their delusions and wrong thoughts about Allah, they should be read in a humble voice, this is a sunnah.

39. When they finish reading a verse from the Qur'an,

﴿الل اللهfter وail.Ru feathous 33: الاية 56

the meaning of which: “Indeed, Allah and His angels bless the Prophet, bless and greet you!”, it is considered sunnah to bless and greet the Prophet (peace and blessings be upon him).

40. Upon completion of the reading of Surah At-Tin (Quran, 95), it is considered sunnah to pronounce the words:

بلا وانا على ذلك من الشاهدين

“Balya wa ana ‘ala zalika mina-shshahidina.”

41. It is approved to read the Qur'an at least once during the day, it is better to read the juz (One thirtieth part of the Qur'an). The more they read, the better.

42. A beginner reader should not be afraid of mistakes and therefore put off reading the Qur'an. If you do not read for fear of making a mistake, you can never learn to read the Qur'an all your life. IN authentic hadith narrated by al-Bukhari, it is said that if a beginner, trying to learn the Qur'an, reads it haltingly, with difficulty, he will receive a reward twice as much.

43. At the end of the reading of the Qur'an, one should say:

صدق الله العظيم وبلغ رسوله الكريم . اللهم انفعنا به و بارك لنا فيه والحمد لله رب العالمين و استغفر الله الحى القيوم

“Sadaqallahul-‘azim wa ballaga rasulukhul-kareem. Allahhumma-nfa‘na bihi wa barik lyana fihi wal-hamdu lillahi rabbil ‘alamin wa astagfirullahal-hayyal-qayyuma”. (“Great Allah spoke the truth and the noble Prophet brought it to the people. O Allah, grant us the benefit and grace of reading the Qur'an. All praise be to Allah, the Lord of the worlds, and I turn to You with a request for the forgiveness of sins, O eternally Living and remaining forever!")

44. The imperative sunnah of the Prophet (peace and blessings be upon him) is to read a prayer (du'a) at the end of the reading of the Qur'an. Allah accepts such a prayer and answers it. It is considered equally important to have a meeting (majlis) with the participation of all family members, relatives and friends after the reading of the Qur'an is completed. You should sincerely, for a long time and from the bottom of your heart ask Allah for the blessings of both worlds, not only for yourself, but also for your parents, household, relatives, relatives, friends and for all Muslims, ask Allah to elevate Islam and guide Muslim rulers on the path truth.

45. If someone deliberately adds at least one letter to the Qur'an or omits it, or considers a letter of the Qur'an to be false, doubts it, then such a person falls into disbelief, into kufr (may Allah save us from this and such people!).

47. The Qur'an is allowed both to be sold and to be bought as a book, but not as a text.

48. Reading the Qur'an for the souls of dead people is allowed, and the benefit of this to the deceased is obvious, as it is said in many hadiths. Reading the Qur'an is also approved at the grave, since Imam al-Shafi'i himself ordered us to do this, basing his command on the Qur'an and the Sunnah. Some misguided people who distort Islam claim that reading the Koran on the grave is a forbidden innovation (bid'ah) in Islam. As an argument, they cite a hadith that says: “You do not turn your houses into graves where the Koran is not read”. They distort the meaning of this hadeeth. The meaning of this hadeeth is that we should read the Qur'an in our homes, for the dead do not read the Qur'an in their graves, and we should not liken our houses to graves. This hadeeth does not prohibit reading the Qur'an at the grave. And there are a lot of arguments in favor of reading the Koran for the dead or on the graves. The blessed Prophet (peace and blessings be upon him) said: “You read Surah Yasin over the dead”(Ahmad, Abu Dawud, Hakim).

Hakim reported from Sha'abi that the Ansar, that is, the companions of the blessed Prophet (peace and blessings be upon him), who lived in Medina, also went to the cemetery and read the Koran on the graves. An-Nasai's hadeeth expressly states: "You recite the Qur'an over your dead". The well-known companions of the Prophet (peace and blessings be upon him) 'Abdullah ibn 'Umar and others, may Allah have mercy on them, wrote in their wills that after their death, the beginning and end of the surah Al-Baqarah be read over their graves (Quran, 2 ). Imam al-Shafi'i and Imam Ahmad, may Allah have mercy on them, believed that reading the Qur'an on the graves of the dead was a useful activity. Imam ash-Shafi’i himself, may Allah have mercy on him, read the entire Quran from beginning to end on the grave of Lays ibn Saad. Additional arguments about the permissibility of reading the Qur'an on the graves and about its benefits for the dead can be found in the books "Ithaf sadat al-muttakin" and "Sharh as-sudur" (p. 311).

49. At the end of the reading of the entire Qur'an, it is better to additionally read the sura "Al-Fatiha"(Quran:1) and the beginning of the sura "Al-Baqara"(Quran: 2), that is, lay the foundation for later reading.

50. After reading the suras to the end, starting from the sura "Ad-Duha"(Quran: 93), one should say:

لاالهالااللهواللهاكبر

"La ilaha illallahu wallahu akbar".

The listed meanings of the hadiths are taken from the book “at-Targhib wa at-Tarhib”, written by al-Hafiz Abdul-Aziz al-Munziri. In addition to the above, it contains many hadiths that tell about the virtues of reading the Qur'an.

The provisions of the ethics of reverence for the Holy Quran given here are given according to the books: An-Nawawi. "At-Tibyan"; Az Zabidi. "Ithaf".

• 7143 views