Bukhari

Hadith Commentary:
➊
The commentators have written that this hadith does not correspond to the chapter heading established by Imam Bukhari rahimahullah, to the extent that Allamah Kirmani rahimahullah has written that Imam Bukhari rahimahullah has taken the word "idhin" mentioned in the hadith to mean "speech." However, for a jurist of the stature of Imam Bukhari rahimahullah, this interpretation is highly unlikely.
(: ‘Umdat al-Qari: 16/672)

➋
According to us, the meaning of this word is:
To listen attentively.
Imam Bukhari rahimahullah’s intent is that only that speech can be listened to with attention which consists of letters and sound, and likewise, only that speech can be recited melodiously which is composed of words and voices.
The speech of Allah Ta’ala is also composed of letters and sound, and He is characterized by real speech.
And Allah knows best.

Hadith Commentary:
In one narration, it is mentioned that the Prophet Muhammad (sallallahu alayhi wa sallam) was asked: "What kind of voice is most beloved in the recitation of the Noble Qur'an?" The Prophet (sallallahu alayhi wa sallam) replied:
"The recitation through which the fear of Allah is produced."
It is also narrated: "Recite the Noble Qur'an in the accent and voice of the Arabs."
Refrain from reciting the Noble Qur'an in the style and accent of singers and the People of the Book. After me, there will arise a people who will recite the Noble Qur'an in a singing manner like singers; this recitation will not go below their throats, and their hearts will be afflicted with trials."
Such recitation is strictly prohibited in which there is imitation of singers.
Despite this prohibition, the methods and styles of recitation invented by professional reciters today are indescribable. May Allah grant sound understanding.
Ameen.

Hadith Commentary:
Now, he should not care for opposing books or the wealth and riches of the world, and he should consider the Qur’an itself as his greatest treasure.
Reciting the Qur’an with a pleasant voice is Sunnah, that is, to recite it slowly, with measured recitation (tarteel), and in a moderate tone.
By “pleasant voice” it is not meant that one should recite it in the manner of singing.
The Malikiyyah have declared this to be haram, while the Shafi‘iyyah and Hanafiyyah have considered it disliked (makruh). Hafiz has said that this means there should be no disruption in the articulation of any letter; if the letters are altered, then by consensus it is haram.

Hadith Commentary:
1.
In the Arabic language, (تَغَنِّي) has several meanings, the details of which are as follows:
➊.
(Tahsin al-sawt)
That is, to recite the Noble Qur’an with melodiousness and the best voice.
➋.
(Istighna)
Due to the Noble Qur’an, to become indifferent to other books and not pay any attention to them.
➌.
(Al-tahazzun)
That is, to recite the Noble Qur’an with sorrow and grief so that concern for the Hereafter is produced.
➍.
(Al-tashaghul)
That is, to become so engrossed in the Noble Qur’an that one’s attention does not turn to anything else.
➎.
(Al-taladhdh)
That is, to attain pleasure and delight while reciting the Noble Qur’an.
2.
Imam al-Bukhari rahimahullah gave preference to the second meaning: that as long as one has the Qur’an, one should not pay attention to any other book nor have any concern for them.
In support of this, he presented the following aforementioned noble verse.
And Allah knows best.

Hadith Commentary:
➊
Allah Ta’ala hears every kind of voice, but He prefers the melodious recitation of His Book. He listens to it attentively. In this hadith, melodious recitation has been attributed to the Messenger of Allah (sallallahu alayhi wa sallam) because it was his action and practice, and this melodious recitation is desired by Allah Ta’ala and is extremely beloved to Him.

➋
From this it is clear that the beauty of recitation and voice, whether one recites aloud or recites softly, all of these are actions of the servant, and the servant, along with his actions and deeds, is a creation of Allah Ta’ala. Whereas the speech of Allah Ta’ala is uncreated. And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
أَذِنَ لِشَيْءٍ:
It means to listen attentively, to listen with care, i.e., to listen. And Allah Ta'ala's listening is also, like His other attributes, befitting His majesty. Its modality and form cannot be known. Therefore, there is no need to interpret it as meaning that, on this basis, He grants nearness to the Prophet, or bestows great reward and abundant recompense upon him.

(2)
يَتَغَنّٰي بِالْقُرْآنِ:
He recites his Book with melodiousness and beautiful voice. By "Qur'an" is meant either the verbal noun, i.e., recitation, or the recited object, i.e., the Book which he recites and reads.

Benefits and Issues:
The Noble Qur'an should be recited with a pleasant voice and melodiousness, but to sing it or to create melody by disregarding the rules and principles of tajwid (proper pronunciation and recitation) is not commendable. It should also be free from affectation and artificiality, for affectation and artificiality are not liked by Allah. Because Allah Ta'ala has said:
﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ "O Prophet (sallallahu alayhi wa sallam)! Say: I do not ask you for any reward for this, nor am I among those who pretend."
Some scholars have interpreted (يَتَغَنّٰى) with the same meaning as (تَغَنِّياً) in the hadith about the reward for those who keep horses.
That is, he considers the Qur'an or his Book as a means of sufficiency (istighna). In comparison, he does not feel the need for any other book, nor does he consider himself in need of any human being.
Although this meaning is correct in its place and it should indeed be so, in this hadith the intended meaning is melodiousness, as in another hadith:
(Zayyinu al-Qur'ana bi-aswatikum)
"Beautify the recitation with your voices."

Hadith Commentary: Benefits and Issues: (Husn al-Sawt)

To listen attentively to the Prophet’s (sallallahu alayhi wa sallam) voice when he recites in a melodious and raised tone is evidence that (yataghanā bil-Qur’an) means to recite the Qur’an with a beautiful melody and in a raised voice; it does not mean indifference or affectation.

1473. Commentary: Here, the meaning of [يتغنی بالقرآن] is taken as [يجهر به], that is, to recite aloud.

1018. Commentary:

➊ By "the Prophet with a beautiful voice" is meant, according to some, the Messenger of Allah sallallahu alayhi wa sallam himself. However, Hafiz Ibn Hajar rahimahullah states that what is meant here is the group of Prophets. Those who have taken this to refer exclusively to the Messenger of Allah sallallahu alayhi wa sallam have fallen into error. [فتح الباري : 87/9 ، تحت حدیث : 5023]

➋ From this blessed hadith, the attribute of hearing (sama‘) is affirmed for Allah, as befits His majesty.

1019. Commentary: Some people, who are more concerned about Allah than Allah Himself and His Messenger sallallahu alayhi wa sallam, become greatly perturbed and confused upon hearing such ahadith as “He listens, pays attention, focuses, hears,” claiming that these are not befitting of Allah’s majesty, and therefore, they must be interpreted figuratively. It should be noted that such interpretations render these ahadith meaningless, and Allah is thereby deprived of His Most Beautiful Names. Shame on such intellect that presumes to instruct Allah and His Messenger sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam was the most knowledgeable of all regarding Allah.

Benefit:
From this hadith, it is understood that the Qur'an should be recited with a pleasant voice, and special care should be taken regarding pronunciation.