سنن ابي داود
Abu Dawud
أبواب تفريع استفتاح الصلاةPrayer (Tafarah Abwab Estaftah Assalah)
باب مَا يُجْزِئُ الأُمِّيَّ وَالأَعْجَمِيَّ مِنَ الْقِرَاءَةِChapter: The Minimum Recitation That Suffices An Illiterate Person Or A Non ’Arab.
Hadith 830
اُردوEn
حَدَّثَنَا وَهْبُ بْنُ بَقِيَّةَ ، أَخْبَرَنَا خَالِدٌ ، عَنْ حُمَيْدٍ الْأَعْرَجِ ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ، قَالَ : خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ نَقْرَأُ الْقُرْآنَ ، وَفِينَا الْأَعْرَابِيُّ وَالْأَعْجَمِيُّ ، فَقَالَ : " اقْرَءُوا فَكُلٌّ حَسَنٌ ، وَسَيَجِيءُ أَقْوَامٌ يُقِيمُونَهُ كَمَا يُقَامُ الْقِدْحُ يَتَعَجَّلُونَهُ وَلَا يَتَأَجَّلُونَهُ " .
Narrated Jabir ibn Abdullah: The Messenger of Allah ﷺ came to us while we were reciting the Quran, and there were among us bedouins and the non-Arabs. He said: Recite, all is well. In the near future there will appear people who will straighten it (the Quran) as an arrow is straightened. They will recite it quickly and not slowly (or it means that they will get the reward in this world and not in the Hereafter).
Explanation & Benefits
Shaykh Umar Farooq Saeedi
830. Commentary:
➊ It is recommended and desirable to recite the Noble Qur’an in the Arabic style (lahan ‘Arab) and one should continue to strive and make effort in this regard, because this is the speech of Allah. However, for Bedouins and non-Arabs, it is difficult to fully meet the Arabic style and the rules of tajwid (proper recitation). Therefore, by affirming the recitation of people from different backgrounds, the Prophet (sallallahu alayhi wa sallam) has made things easy and gracious for the Ummah.
➋ The emergence of such people who make the recitation of the Qur’an a means for ostentation, fame, and the accumulation of worldly goods (material possessions) is among the signs of the Hour.
➌ To exaggerate in the outward rules of tajwid and to consider only the modulation of the voice as recitation, while neglecting the meaning and understanding, is extremely blameworthy.
➍ In the recitation of the Qur’an and in its teaching and instruction, it is obligatory to keep the pleasure of Allah as the primary objective.
➎ The hadith of the Prophet (sallallahu alayhi wa sallam) «احق ما اخذتم عليه اجرا كتاب الله» “The best thing for which you can take a wage (compensation) is the Book of Allah.” [صحيح بخاري كتاب الا جارة باب 16]
And the reconciliation with the aforementioned hadith is that the higher virtue (azimah) is in not taking compensation. However, it is narrated from Imam al-Sha‘bi (rahimahullah) that the teacher should not stipulate any condition in this regard, but if something is given, he may accept it. Hasan al-Basri (rahimahullah) paid ten dirhams in this matter. [حواله مذكور]
In any case, teachers and preachers are like mujahidun; if their intention is to exalt the word of Allah and they take compensation, then insha’Allah it is permissible, there is no sin. But if the intention is merely to consume wealth, then it is haram, and there is no greater loss in this world and the Hereafter than this.
➊ It is recommended and desirable to recite the Noble Qur’an in the Arabic style (lahan ‘Arab) and one should continue to strive and make effort in this regard, because this is the speech of Allah. However, for Bedouins and non-Arabs, it is difficult to fully meet the Arabic style and the rules of tajwid (proper recitation). Therefore, by affirming the recitation of people from different backgrounds, the Prophet (sallallahu alayhi wa sallam) has made things easy and gracious for the Ummah.
➋ The emergence of such people who make the recitation of the Qur’an a means for ostentation, fame, and the accumulation of worldly goods (material possessions) is among the signs of the Hour.
➌ To exaggerate in the outward rules of tajwid and to consider only the modulation of the voice as recitation, while neglecting the meaning and understanding, is extremely blameworthy.
➍ In the recitation of the Qur’an and in its teaching and instruction, it is obligatory to keep the pleasure of Allah as the primary objective.
➎ The hadith of the Prophet (sallallahu alayhi wa sallam) «احق ما اخذتم عليه اجرا كتاب الله» “The best thing for which you can take a wage (compensation) is the Book of Allah.” [صحيح بخاري كتاب الا جارة باب 16]
And the reconciliation with the aforementioned hadith is that the higher virtue (azimah) is in not taking compensation. However, it is narrated from Imam al-Sha‘bi (rahimahullah) that the teacher should not stipulate any condition in this regard, but if something is given, he may accept it. Hasan al-Basri (rahimahullah) paid ten dirhams in this matter. [حواله مذكور]
In any case, teachers and preachers are like mujahidun; if their intention is to exalt the word of Allah and they take compensation, then insha’Allah it is permissible, there is no sin. But if the intention is merely to consume wealth, then it is haram, and there is no greater loss in this world and the Hereafter than this.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 830
