1/1004ــ عَنْ أبي هُرَيْرَةَ رضي الله عنه قَالَ: سمعت رَسُولَ الله صلى الله عليه وسلم يقولُ: «مَا أَذِنَ اللهُ لِشَيْءٍ مَا أَذِنَ لِنَبِيٍّ حَسَنِ الصَّوْتِ، يَتَغَنَّىٰ بِالْقُرْآنِ يَجْهَرُ بِهِ». متفق عليه.
1004/1 - Abu Hurayrah (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Allah does not listen to anything as He does to a prophet with a beautiful voice, reciting the Qur’an aloud pleasantly.” [Narrated by Al-Bukhāri and Muslim]
مَعْنىٰ «أَذِنَ الله»: أيِ اسْتَمَعَ، وَهُوَ إشَارَةٌ إلىٰ الرِّضَىٰ وَالْقَبُولِ.
“Allah listens” here indicates that He is pleased with it and accepts it.
1) فضيلة تحسين الصوت بالقرآن، لأن الله يحب استماعه من العبد.
1) It points out the merit of reciting the Qur’an with a pleasant voice, for Allah Almighty likes to listens to it being recited by His servant.
2) تحسين الصوت يشمل:
2) Reciting the Qur’an with a pleasant voice includes the following:
تحسين الأداء عند القراءة، بحيث يُبيِّن الحروف، صفاتها ومخارجها.
Improving the performance, articulating every letter properly,
وتجميل الصوت في القرآن، وكلاهما أمر مطلوب بلا تكلّف ولا تعسف.
and improving the tone of the voice. Both are required and commendable, without affectation.
3) الاقتداء بالأنبياء عليهم الصّلاة والسلام في حسن الأداء، وحسن الصوت، والجهر بالقرآن.
3) We should follow the example of the prophets (peace be upon them) in terms of reciting the Qur’an with a good performance, a pleasant voice, and an audible recitation.
2/1005 ــ وعَنْ أبي موسىٰ الأشعري رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ لَهُ: « لَقَدْ أُوتِيتَ مِزْمَاراً مِنْ مَزَامِيرِ آلِ دَاوُدَ». متفقُ عليه.
1005/2 - Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said to him: “You have been endowed with one of the melodious voices of the family of Dāwūd (David).” [Narrated by Al-Bukhāri and Muslim]
وفي روايةِ لمسلمٍ: أنَّ رسولَ الله صلى الله عليه وسلم قالَ لهُ: «لَوْ رَأَيْتَنِي وَأنا أَسْتَمعُ لِقِرَاءَتِكَ الْبَارِحَةَ».
In a version narrated by Muslim: The Prophet (may Allah’s peace and blessings be upon him) said to him: “If you only saw me while I was listening to your recitation last night!”
1) فضيلة الصحابي أبي موسىٰ الأشعري رضي الله عنه بثناء النَّبيِّ صلى الله عليه وسلم عليه أن الله تعالىٰ آتاه صوتاً حسناً كصوت داود عليه الصلاة والسلام.
1) It points out the merit of the Companion Abu Mūsa al-Ash‘ari, as the Prophet (may Allah’s peace and blessings be upon him) praised him by saying that Allah Almighty endowed him with a melodious voice like that of Prophet David (peace be upon him).
2) استحباب تحسين الصوت لأجل أن يتذَوَّق السامع كلامَ الله، ويُسَر به، فهذا يدعو إلىٰ الإقبال علىٰ القرآن والتأثر به، فإن الصوت الحسن يزيد القرآن حُسناً.
2) It is recommended to recite the Qur’an with a pleasant voice so that the listener would enjoy the sweetness of the words of Allah. This attracts people to the Qur’an and it affects them. Indeed, a pleasant voice adds to the beauty of the Qur’an.
3) جواز إطلاق (آل فلان) ويقصد به الرجل نفسه، فقوله: (آل داود) يعني داود نفسه عليه الصلاة والسلام.
3) It is permissible to refer to someone by saying “the family of so-and-so”. His words “the family of David” refer to David himself.
3/1006ــ وعَنْ البراءِ بنِ عازبٍ رضي الله عنهما قَالَ: سمعْتُ النَّبيَّ صلى الله عليه وسلم قرأَ في العِشَاءِ بــ: {وَٱلتِّينِ وَٱلزَّيتُونِ} [التين: 1]، فَمَا سمعتُ أحَداً أحسنَ صوتاً منْهُ. متفق عليه.
1006/3 - Al-Barā’ ibn ‘Āzib (may Allah be pleased with him and his father) reported: “I heard the Prophet (may Allah’s peace and blessings be upon him) reciting Sūrat at-Tīn in the ‘Ishā’ prayer, and I never heard anyone with a voice more pleasant than him.” [Narrated by Al-Bukhāri and Muslim]
1) كان النَّبيُّ صلى الله عليه وسلم أحسن النَّاس صوتاً بالقرآن، وأحسن النَّاس أداءً في القراءة.
1) Of all people, the Prophet (may Allah’s peace and blessings be upon him) had the pleasantest voice and the best performance in reciting the Qur’an.
2) مشروعية أن يُقرأ في صلاة العشاء بقصار السور أحياناً، وإن كَانَ الهدي الغالب للنَّبيِّ صلى الله عليه وسلم أنه كَانَ يقرأ بنحو: {سَبِّحِ ٱسمَ رَبِّكَ ٱلأَعلَى} و{هَل أَتَىٰكَ حَدِيثُ ٱلغَٰشِيَةِ}.
2) It is acceptable to sometimes recite short Surahs in the ‘Ishā’ prayer, although the Prophet (may Allah’s peace and blessings be upon him) would mostly recite in the ‘Ishā’ prayer such Surahs as Al-A‘la and Al-Ghāshiyah.
4/1007 ــ وعنْ أبي لُبَابَةَ بَشِيرِ بنِ عبدِ المُنْذِرِ رضي الله عنه أنَّ النَّبيَّ صلى الله عليه وسلم قال: «مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ فَلَيْسَ مِنّا». رواه أبو داود بإسنادٍ جيد. ومعنىٰ يتغنَّ: يحسّن صوته بالقرآن.
1007/4 - Abu Lubābah Bashīr ibn ‘Abd al-Mundhir (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever does not recite the Qur’an with a melodious voice is not one of us.” [Narrated by Abu Dāwūd, with a good Isnād] “With a melodious voice” means to improve the voice by making it more pleasant when reciting the Qur’an.
1) التغنّي بالقرآن من هدي النَّبيِّ صلى الله عليه وسلم، والموفَّق من يحرص علىٰ الالتزام بالهدي النبوي دائماً.
1) It is part of the Prophet’s guidance to recite the Qur’an with a melodious voice. Only a fortunate person would be keen to adhere to the Prophetic guidance at all times.
2) من طلب الهدىٰ بغير القرآن أضلَّه الله تعالىٰ، وهذا من معاني: «من لَمْ يتغن» أي من لَمْ يكتفِ بالقرآن عن غيره.
2) If a person seeks guidance from other than the Qur’an, Allah will lead him astray. This is one of the possible meanings of the Arabic verb 'yataghanna' used in the Hadīth. It may mean: to recite with a melodious voice, and it may also mean: to regard something as sufficient. In light of this, another possible translation of the Hadīth would be: “Whoever does not regard the Qur’an as sufficient for him...”
بوب الإمام البخاري ــ رحمه الله تعالىٰ ــ في (صحيحه): «باب من لم يتغنَّ بالقرآن، وقوله تعالى: {أَوَ لَم يَكفِهِم أَنَّآ أَنزَلنَا عَلَيكَ ٱلكِتَٰبَ يُتلَىٰ عَلَيهِم} [العنكبوت: 51] ثم ذكر حديث أبي هريرة عن النبي صلى الله عليه وسلم قال: «ما أذن الله لشيءٍ ما أذن للنبيّ أن يتغنىٰ بالقرآن» قال سفيان: «تفسيره يستغني به» ا هـ.
In his Sahīh, Imām Al-Bukhāri gave the following title to a chapter: Whoever does not recite the Qur’an with a melodious voice, and the verse: {And is it not sufficient for them that We revealed to you the Book which is recited to them?} [Surat al-‘Ankabūt: 51] Then, he cited the Hadīth reported by Abu Hurayrah (may Allah be pleased with him) in which the Prophet (may Allah’s peace and blessings be upon him) said: “Allah does not listen to anything as he does to the prophet 'yataghanna' with the Qur’an.” Sufyān said: “This means that he regards it as sufficient.”
وهذا التفسير من نفائس فقه السَّلَف في فهم النصوص، فقد ملأت الفرحةُ قلوبَهم بالوحي المنزل لحياة الأمة {وَٱلَّذِينَ ءَاتَينَٰهُمُ ٱلكِتَٰبَ يَفرَحُونَ بِمَآ أُنزِلَ إِلَيكَۖ} وأيقنوا أن الوحي ــ الكتاب والسنة ــ كافٍ وشافٍ لجميع المصالح، فلِمَ نستبدل أو نزاحم الشرع المنزل، بالشرع المبدل، من البدع والأهواء والمحدثات؟! ولله در العلامة ابن القيم في نونيته: (الكافية الشافية في الانتصار للفرقة الناجية ) عندما قال:
This interpretation is one of the valuables of the Fiqh of our predecessors in understanding the texts. Their hearts were filled with joy over the revelation sent down by Allah Almighty for the life of this Ummah. {And those to whom We have given the Scripture rejoice at what has been revealed to you.} [Surat ar-Ra‘d: 36] They believed with certitude that the revelation - the Qur’an and Sunnah - is adequate and sufficient for all people’s affairs and interests. How would we replace this divine revelation with religious innovations and personal inclinations? The erudite scholar Ibn Al-Qayyim was right when he said in his poem the Nūniyyah (what means):
5/1008ــ وعنِ ابنِ مَسْعودٍ رضي الله عنه قَالَ: قَالَ لي النَّبِيُّ صلى الله عليه وسلم: «اقْرَأْ عَلَيَّ الْقُرْآنَ»، فَقُلْتُ: يا رَسُولَ الله، أَقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ؟! قال: «إنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْ غَيْرِي» فَقَرَأْتُ عَلَيْهِ سُورَةَ النِّسَاءِ حَتَّىٰ جِئْتُ إلىٰ هذه الآية: {فَكَيفَ إِذَا جِئنَا مِن كُلِّ أُمَّةِ بِشَهِيد وَجِئنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدا} [النساء: 41] قال: «حَسْبُكَ الآنَ» فَالْتَفَتُ إلَيْهِ، فَإذَا عَيْنَاهُ تَذْرِفَانِ. متفقٌ عليه.
1008/5 - Ibn Mas‘ūd (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) said to me: “Recite the Qur’an to me.” I said: “O Messenger of Allah, shall I recite to you while it has been revealed to you?” He said: “I like to hear it being recited by others.” So, I recited to him Sūrat an-Nisā’ until I reached the verse that says: {So how [will it be] when We bring from every nation a witness and We bring you against these [people] as a witness?} [Surat an-Nisā’: 41] Thereupon, he said: “Enough now.” I turned to him and behold! His eyes were shedding tears. [Narrated by Al-Bukhāri and Muslim]
1) إشهار بركة القرآن وأنه ينتفع به القارئ والمستمع.
1) It proclaims the blessing of the Qur’an and that it benefits both the reciter and the listener.
2) جواز أن يطلب الإنسان من شخص أن يقرأ عليه، ولو كَانَ الطالبُ أفضل علماً وقدراً من القارئ.
2) It is permissible for a person to ask another to recite the Qur’an to him, even if the former is more knowledgeable and higher in rank.
3) قد يكون المستمع للقرآن أقرب إلىٰ تدبّره من القارئ، ولهذا قيل: القارئ حالب، والمستمع شارب.
3) A listener to the Qur’an may be more able than the reciter to ponder its meanings. Hence, it is said that the reciter is a milker and the listener is a drinker.
4) من هدي النبوة التأثر عند سماع القرآن، والبكاء خشيةً من الله تعالىٰ، وهكذا شأن المؤمن؛ يخشع قلبه، وتدمع عينه لسماع القرآن الكريم.
4) Part of the Prophet’s guidance is to be moved by listening to the Qur’an recitation and weeping out of fear from Allah Almighty. That is the way of the believer: His heart becomes humble and his eyes shed tears when he hears the noble Qur’an.
من السُّنَّة عند الاكتفاء من قراءة القرآن الكريم أن يُقال للقارئ: «حسبك» كما قالها رسول الله صلى الله عليه وسلم لعبد الله بن مسعود رضي الله عنه، وأمّا ما يقوله كثير من النَّاس: «صدق الله العظيم» فمخالف للسنة النبوية، وإن كان معناها حقاً وصدقاً، فقد صدق الله فيما قاله، لكن ليس هذا موضع قولها، وخير الهدي هدي محمد صلى الله عليه وسلم.
According to the Sunnah, when the listener feels he had enough of the Qur’an recitation, he should say to the reciter: “Hasbuk” (Enough). This is what the Prophet (may Allah’s peace and blessings be upon him) said to Ibn Mas‘ūd. As for saying “Sadaq Allahu al-‘Azhīm” (Allah Almighty speaks the truth), which many people commonly say (to tell the reciter to stop), it contradicts the Sunnah. Even though its meaning is true, this is not the situation in which to say it. Indeed, we should follow the Prophet’s guidance, which is the best of guidance.