The list of the book’s chapters is as follows:

Chapter 1: Some virtues of reading and following the Qur’aan, as well as those who bear the Qur’aan.

Chapter 2: Precedence given to reading the Qur’aan, and to those who can read it, over other deeds and individuals.

Chapter 3: Honour granted to the people of the Qur’aan, and the prohibition of harming them.

Chapter 4: Conduct to be observed by those who impart knowledge of the Qur’aan and those who seek to acquire that knowledge.

Chapter 5: Conduct to be observed by those who bear the Qur’aan, and the rewards they can attain.

Chapter 6: Conduct to be observed when reading the Qur’aan. This chapter comprises the majority of the book’s content, and is its main purpose.

Chapter 7: Conduct to be observed by all people in general towards the Qur’aan.

Chapter 8: Passages and chapters of the Qur’aan that are recommended to be read at particular times.

Chapter 9: Writing the Qur’aan, and respecting the mus-haf.

Chapter 10: Explanation of Arabic terms in the book that may be unfamiliar.

Chapter 1: Some virtues of reading and following the Qur’aan, as well as those who bear the Qur’aan{1}

Notes:

{1} The English expression “reading and following” that we used here is how we chose to render the meaning of the Arabic term “tilaawah” based on the way that scholars have explained this concept. The basic meaning of “tilaawah” itself is “following”. Reading is part of the meaning that comes under following because when a person reads the words of the Qur’aan, he makes one letter follow another, and makes one word follow another. However, “tilaawah” also includes following in the sense of understanding the Qur’aan’s meanings, as well as complying with its directives inwardly and outwardly. As for the expression “those who bear the Qur’aan”, it preceded in our first lesson at the beginning of reading from this book that it refers to those who have knowledge of the Qur’aan’s directives, what it permits, and what it prohibits; and they act in compliance with what it contains. In this first chapter of the book – prior to delving into discussing details about conduct – a few texts are presented which serve to strengthen the reader’s resolve, and prompt the reader to give importance to the Qur’aan in the appropriate ways. References: at-Tamheed 11/265, Mu’assasah al-Furqaan; as-Sa‘dee [35:29]; Sharh Kitaab at-Tibyaan by Umm ‘Abdillaah bint Muqbil al-Waadi‘ee, Lesson 2/4-7 along with its references.

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Allaah – the Most Exalted – said, ((Indeed, those who read and follow the Book of Allaah, establish obligatory prayer, and spend{2} out of what We have provided for them – and they do that in private and public – hope to attain from their trade a gain that will not perish{3}. They do those things so that Allaah would give them their rewards in full and grant them even more out of His bounty. Truly, He is Most Forgiving, One who continually accepts deeds that are small and gives a plentiful recompense for them)) [35:29-30].{4}

Notes:

{2} The Arabic term we rendered into English as “spend” is أنفقوا (anfaqoo) and this comes from the Arabic word al-infaaq (spending). The author said in Chapter 10, “al-infaaq (spending) that is praiseworthy according to Islaam’s teachings refers to giving wealth in ways that amount to obeying Allaah, the Most Exalted.”

{3} The Arabic phrase we rendered into English as “attain from their trade a gain that will not perish” is تجارة لن تبور (tijaaratan lan taboora). The author commented in Chapter 10 that this refers to a gain “that would not end up ruined, and would not rot away.”

{4} In the passage of the Qur’aan cited here, Allaah informed us about His obedient servants who accept the truth from Him and comply with it. They read the Qur’aan, unwaveringly believe in what it tells them to believe, and comply with all of its directives. Among those directives are establishing obligatory prayer, as well as spending out of what Allaah has provided, and doing those at the prescribed times by day or by night whether in private or in public. Those obedient servants of Allaah hope to attain rewards that Allaah has promised, which means that He will undoubtedly grant rewards to the people who are successful in pursuing them. Thus, Allaah would reward them for those deeds of theirs, and multiply their reward many times over in ways that they cannot even imagine. Al-Imaam at-Tabaree collected – with a chain of transmission that has been graded authentic at the level of hasan – that when the taabi‘ee Mutarrif ibn ‘Abdillaah ibn ash-Shikh-kheer (d. 95h) would read the passage of the Qur’aan cited, he would say that this is aayatul-qurraa’ (the aayah of those who are truly proficient when it comes to reading the Qur’aan). References: at-Tabaree [35:29]; ibn Katheer [35:29], ed. Yaaseen 6/309; Hilyah Ahlil-Qur’aan, p. 20.

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The following [ahaadeeth, as well as other reports and remarks presented in this book,] were transmitted to us [through chains of narration that have been omitted, as alluded to earlier in the introduction{5}]:

Notes:

{5} The author had said in his introduction to this book, “With respect to the narrations that I cite, I will omit their chains of transmission even though I have all of them and can list them readily.”

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‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) stated: Allaah’s Messenger (may Allaah grant him commendation and protection) said, “The best of you are those who have diligently sought knowledge of the Qur’aan and imparted that knowledge.”{6} This was collected by the leading scholar of Islaam Aboo ‘Abdillaah Muhammad ibn Ismaa‘eel ibn Ibraaheem al-Bukhaaree [5027] in his Saheeh Work, which is the most authentic book after the Qur’aan.

Notes:

{6}The greatest level of virtue lies in doing both things mentioned in the hadeeth: seeking that knowledge and imparting it. The knowledge of the Qur’aan referred to here includes knowledge regarding Tafseer (explanation of the Qur’aan’s meanings), as well as knowledge of the Qur’aan’s directives pertaining to both beliefs and actions; it is not limited to memorization of the Qur’aan, knowledge of the correct pronunciation of its letters and words, and knowledge of rules pertaining to its reading and recitation. References: Hilyah Ahlil-Qur’aan, pp. 63-65 along with its references.

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‘Aa’ishah (may Allaah be pleased with her) stated: Allaah’s Messenger (may Allaah grant him commendation and protection) said, “A person who reads the Qur’aan with proficiency will be with the honoured angels who are obedient to Allaah{7} and who convey His revelation to His Messengers{8}, and a person who reads the Qur’aan but stutters{9} when doing so and encounters difficulty in reading will be granted two rewards.”{10} This was collected by al-Bukhaaree [4937] and Abul-Husayn Muslim ibn al-Hajjaaj ibn Muslim an-Naysaabooree [798] in their Two Saheeh Works.

Notes:

{7} The Arabic term we rendered into English as “who are obedient to Allaah” is البررة (al-bararah). The author explained it in Chapter 10 by saying, “The word [‘bararatun’] is plural of ‘baarrun’ which means obedient.”

{8} The Arabic term we rendered into English as “who convey His revelation to His Messengers” is السفرة (as-safarah). The author explained it in Chapter 10 by saying, “as-safarah refers to the angels who are scribes.”

{9} The Arabic term we rendered into English as “stutters” is يتتعتع (yatata‘ta‘u). The author explained it in Chapter 10 by saying, “yatata‘ta‘u means that it is strenuous and difficult.”

{10} In this hadeeth, the “person who reads the Qur’aan with proficiency” refers to the one who has memorized it completely, reads and follows it correctly, and finds it easy to recite due to how well he has preserved and retained it. Such a person receives innumerable rewards from Allaah and is more virtuous than someone else who has not reached that level of proficiency. One understanding with respect to the proficient individual being “with the honoured angels” mentioned in the hadeeth is that he would be granted a rank at which he would be in the company of such angels since he has a quality in common with them: bearing the Book of Allaah; while another understanding is that he traverses a course that is similar to theirs, and Allaah knows best. As for the “person who reads the Qur’aan but stutters when doing so and encounters difficulty when reading”, he is granted two rewards: one for his reading and another for the difficulty he encounters. In the majority of cases, such a person would not yet have exerted as much effort as the one who has attained proficiency, which is why the proficient is the one whom Allaah would grant even more rewards than the one who stutters and encounters difficulty, and Allaah knows best. References: Hilyah Ahlil-Qur’aan, pp. 39-40 along with its references.

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