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is not read with a full mouth, but is read with a full mouth. is soft, while is hard. is read with a full mouth. is pronounced with the side of the tongue touching the left side of the jaw-tooth. It is wrong to pronounce it with the front teeth. It is necessary to practice pronouncing this letter repeatedly. is soft, while is hard. is read with a full mouth.

1. The following letters are always read with a full mouth:

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2. When there is a tashdîd ( ) on a noon and mîm, you should read it with ghunnah. In other words, read the letter through your nose to the extent that it takes to read an ’alif.

3. If a letter has a fathah ( ), kasrah ( ), or dammah ( ) and there is no ’alif, wâw, or yâ after it; then do not read it by lengthening its pronunciation as is the habit of many girls. It is wrong to read it in this way. For example, it is wrong to read as , or as , or as . Wherever the ’alif, wâw, or yâ is written, do not shorten it. In short, you should be particularly careful in differentiating between shortening and lengthening.

4. The dammah ( ) should be pronounced with a slight tinge of wâw, while the kasrah ( ) should be pronounced with a slight tinge of yâ.

5. If there is a sukûn on the nûn and it is followed by one of the following letters, then you should read it with ghunnah. The letters are:

Examples:

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6. Similarly, if any letter has two fathahs, two kasrahs, or two dammahs whereby they produce the sound of a noon, and this letter is followed by any of the above mentioned 15 letters, then you should also read it with ghunnah. Examples:

You can search for similar examples.

7. If a nûn has a sukûn and it is followed by a râ or lâm, then that nûn is not pronounced and it becomes completely joined into the râ and lâm. For example,

8. Similarly, if any letter has two fathahs, two kasrahs, or two dammahs whereby they produce the sound of a nûn, and this letter is followed by a râ, or lâm; even then that nûn is not pronounced and it becomes completely joined into the râ and lâm. For example,

9. If there is a sukûn on a nûn and it is followed by a bâ, then that nûn will be pronounced like a mîm and ghunnah will also be made. For example,

will be read as

Similarly, if any letter has two fathahs, two kasrahs, or two dammahs whereby they produce the sound of a nûn, and this letter is followed by a bâ, even then that nûn will be read as a mîm. For example,

will be read as

In some copies of the Quran, a small mîm is written above that letter, while other copies do not have it written. Whatever the case may be, this pronunciation will have to be followed wherever this is found.

10. If there is a sukûn on a mîm and it is followed by a bâ, then make ghunnah on that mîm. For example,

11. If a letter has two fathahs, two kasrahs, or two dammahs and the letter following it has a sukûn, then in place of reading the two fathahs, one fathah will be read and the ’alif that is written will not be read, instead, the person will read a nûn that has a kasrah and join it to the letter that has got a sukûn. For example,

will be read as

Similarly, instead of reading two kasrahs, he will read one kasrah and join it with a nûn. For example,

will be read as

Similarly, instead of reading two dammahs, he will read one dammah and join it with a nûn. For example,

will be read as

In some copies of the Quran, a small nûn is written in-between the two letters. But if it is not written in any particular copy, this rule should still be followed.

12. If there is a fathah or dammah on the râ, it should be pronounced with a full mouth. For example,

But if there is a kasrah below the râ, it should be pronounced lightly. For example,

If there is a sukûn on the râ, then look at the letter preceding it. If the preceding letter has a fathah or dammah, then pronounce that râ with a full mouth. For example,

But if the preceding letter has a kasrah, then pronounce that râ lightly. For example,

There are certain places where this rule does not apply, however, you will not understand them now. In most places, the above-mentioned rules apply, therefore read them as mentioned.

13. If the lâm in

is preceded by a letter that has a fathah or dammah, then pronounce the lâm with a full mouth. For example,

But if it is preceded by a kasrah, then pronounce the lâm lightly. For example,

14. Wherever you find a tâ marbûta ( ) whether it is written separately or joined to another letter, ( ) and you wish to stop at that tâ marbûta, then it will be pronounced as a hâ. For example,

will be read as

Similarly,

will also be read according to the above rule.

15. If a letter has two fathahs and you wish to stop at that letter, then an ’alif will be recited after that letter. For example,

will be read as

16. Wherever you find this sign ( ) in the Quran, you should elongate that word. For example, in the following word you should read the ’alif by adding several other ’alifs to it:

You should read the wâw by adding several other wâws to it:

You should read the yâ by adding several other yâs to it:

17. If you see any of the following signs, you should stop.

If you see any of the following signs, you should pause without breaking your breath. Thereafter, continue with your recitation.

If you see the following dots ( ) written twice in one verse, you have the choice of stopping at any one of the two places. You can stop at the first place and do not stop at the second place, or vice versa.

Where you see a ( ) written, do not stop over there. If any other signs are written anywhere, you have the choice of either stopping or not stopping. If there are two signs written, one above the other, then act according to the sign that is written on top.

18. When a letter has a sukûn and it is followed by a tashdîd, the first letter will not be read. For example, in the following words, the dâl will not be read:

In the following words, the tâ will not be read:

In the following words, the tâ ( ) will not be read:

In the following words, the tâ will not be read:

In the following words, the qâf will not be read:

However, if this letter which has a sukûn is a nûn, or is pronounced as a nûn on account of two fathahs, two kasrahs, or two dammahs; and the following letter is a yâ or wâw which has a tashdîd; then in such a case, a tinge of the nûn will remain in the pronunciation and the sound of the nûn will be created from the nose. For example:

19. In Sûrah Hûd, verse 41, the kasrah on the letter râ in the following word will not be pronounced like other râs. Instead, it will be pronounced with ’imâlah. ’Imâlah means to pronounce an ’alif so that its sound resembles the sound of a yâ and to pronounce a fathah to resemble the sound of kasrah. The word is:

20. In Sûrah al-Hujurât, verse 11, the letter sîn in the following words is not joined to any letter and the lâm following it is joined to the next sîn. Based on this,

is read as:

21. In Sûrah Âl ‘Imrân, verse 1, the mîm is joined to the lâm and when pronounced will produce the sound "mîmal". It is wrong to pronounce it as "mîm mal". The words are:

22. There are certain places in the Quran, which are pronounced in a certain way and in other situations they are pronounced in another way. You should bear these places in mind. Extract these places from the Quran and teach them to the girls and womenfolk. They are:

(a) Wherever the word ( ) appears in the Quran, the ’alif that follows the nûn is not pronounced. Only the first ’alif and the nûn is pronounced. It is read in this way:

(b) In Sûrah al-Baqarah, verse 245, the word is written with a sâd but pronounced as a sîn. In most copies of the Quran, a small sîn is written above the sâd. Even if it is not written, the sîn should still be pronounced. Similarly, in Sûrah al-’A'râf, verse 69, the word is written with a sâd but pronounced as a sîn.

(c) In Sûrah Âl ‘Imrân, verse 144, in the word an ’alif is written after the fâ, however, this ’alif is not pronounced. This word is read as:

(d) In Sûrah ‘Âl ‘Imrân, verse 158, in the words

the ’alif after the first lâm is written, but only one ’alif is pronounced in the following way:

(e) In Sûrah al-Mâ’idah, verse 29, in the word the ’alif is written after the hamzah, but not read. Instead, it is read in the following way:

(f) In Sûrah al-’A'râf, verse 103, in the word an ’alif is written after the lâm. This ’alif is not read. Wherever else in the Quran this word may appear, it will not be read. Instead it will be read as:

(g) In Sûrah at-Taubah, verse 47, in the word an ’alif is written after the lâm ’alif ( ), however, this ’alif is not read. Instead it is read as:

(h) In Sûrah Hûd, verse 68, in the word an ’alif is written after the dâl, but it is not read. Instead, it is read as:

Similarly, in Sûrah an-Najm, verse 51, in the same word, an ’alif is written after the dâl but not read.

(i) In Sûrah ar-Ra'd, verse 30, in the word an ’alif is written after the wâw, but not read. Instead, it is read as:

(j) In Sûrah al-Kahf, verse 14, in the word an ’alif is written after the wâw, but not read.

Similarly, in Sûrah al-Kahf, verse 23, in the word an ’alif is not read. Instead, it is read as:

(k) In Sûrah al-Kahf, verse 38, in the word an ’alif is written after the nûn, but not read. Instead, it is read as:

(l) In Sûrah an-Naml, verse 21, in the word an ’alif is written after the lâm, but not read. Instead, it is read as:

(m) In Sûrah as-Sâffât, verse 68, in the word two ’alifs are written after the first lâm. However, only one of the two ’alifs is read. It is read as:

(n) In Sûrah Muhammad, verse 4, in the word an ’alif is written after the wâw, but not read.

Similarly, in verse 31 of the same sûrah, in the word an ’alif is written after the wâw, but not read.

(o) In Sûrah ad-Dahr, verse 4, in the word an ’alif is written after the second lâm, but not read. Instead, it is read as:

Similarly, in verse 15 and 16 of the same sûrah, the word has been mentioned twice and in both places an ’alif has been written after the second râ. Most of the people reading these words, stop at the first word and do not stop at the second word. When reading in this manner, the rule is that the ’alif should be pronounced when reading the first word, and should not be pronounced when reading the second word. If someone does not stop at the first place, but stops at the second place, then even in this second place he should not pronounce the ’alif. That is, irrespective of whether he stops at the second place or not, the ’alif will not be read. If he stops at the first place, he must pronounce the ’alif, if not, he must not pronounce it.

Note: At the beginning of Sûrah at-Taubah, Bismillâhir Rahmânir Rahîm is not written. The rule with regard to this is that if someone is reciting the verses before this sûrah and intends to continue reading, then upon reaching the beginning of this sûrah, he should not read Bismillâh. That is, he should commence this sûrah without reading Bismillâh. However, if a person commences his recitation at this sûrah, or recites a part of it, stops reciting and thereafter recommences with his recitation; then in both these cases he must read Bismillâh.

Special advice to the teacher: Teach all these rules one after the other, and teach them over several days by applying them in quarter juz or half juz at a time. Also ensure that the students practice on them.

things that are utilised in this world, there is nothing better than a pious woman. In other words, if a person is fortunate enough to get a pious wife, it will be a great blessing. It is also a mercy from Allah Ta'âlâ that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. A person enjoys comfort from such a woman for his worldly needs and she also assists him in fulfilling his religious duties.

2. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Marriage is my way and my sunnah." "The one who does not act upon my sunnah is not of me." That is, there is no relationship between him and me. This is actually a warning and a threat to the one who does not practice on the sunnah and a mention of Rasûlullâh's sallallâhu ‘alayhi wa sallam anger on such a person. It is therefore necessary to be extremely cautious in this regard. Furthermore, how can a Muslim bear to have Rasûlullâh sallallâhu ‘alayhi wa sallam displeased with him for even a moment. May Allah Ta'âlâ grant us death before that day comes when a Muslim is able to bear the displeasure of Allah and His Rasûl sallallâhu ‘alayhi wa sallam.

It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Marry so that I can be proud (of your numbers) on the day of judgement over the other nations." In other words, Rasûlullâh sallallâhu ‘alayhi wa sallam likes his ’ummah to be in large numbers and more than the other nations. If this happens, his ’ummah will be carrying out more good deeds, and in so doing he will receive more rewards and gain closer proximity to Allah Ta'âlâ. This is because whoever from his ’ummah does good deeds, does so through his teachings. Therefore, the more people who act on his teachings, the more reward he will receive for conveying those teachings. We also learn from this that whenever and however possible, we should undertake to carry out those tasks and actions that will take us closer to Allah Ta'âlâ, and that we should not display any laziness in this regard.

It is mentioned in a Hadîth that on the day of judgement the people will be standing in 120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of people will be from the ’ummah of Rasûlullâh sallallâhu ‘alayhi wa sallam. Glory be to Allah! How beloved Rasûlullâh sallallâhu ‘alayhi wa sallam is to Him.

The one who is able to (fulfil the rights of a wife) should marry. As for the one who does not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should fast so that there will be a decrease in his desires. Fasting is actually a means of curbing his desires. If a person does not have a very dire need for women, and instead has an average need, and he is able to pay for her basic necessities, then nikâh is sunnat-e-mu’akkadah for such a person. As for the person who has a very urgent need, nikâh will be fard upon him. This is because there is a fear that he will commit adultery and thereby get the sin of committing a harâm act. If a person has a very urgent need but is financially incapable of maintaining a wife, then such a person must fast abundantly. Later, when he has sufficient funds to maintain a wife, he must get married.

3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the amount of joy and happiness one will experience on seeing the flowers of paradise, that same amount of joy and happiness is experienced when he looks at his children. And we know fully well that children can only be obtained through marriage.

4. It is mentioned in a Hadîth that when the status of a person is increased in jannah, he asks out of wonder: "How did I receive all this?" (That is, "How did I receive such a high status when I hadn't carried out so many good deeds to deserve such a status?") It will be said to this person that this high status is on account of your children asking for forgiveness on your behalf. In other words, your children had asked for forgiveness on your behalf. In return for that, you have been accorded this status.

5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the due date) will "fight"(wrangle) with its Creator when its parents are entered into jahannam. In other words, this child will go to extremes in interceding on behalf of its parents and will ask Allah Ta'âlâ to remove its parents from jahannam. Through His bounty, Allah Ta'ala will accept the intercession of this child and He will be soft and lenient towards it. It will be said to this child: "O siqt (which means, miscarried foetus) who is quarrelling with its Lord! Enter your parents into jannah." So this child will draw its parents out of jahannam with its navel cord and enter both of them into jannah. We learn from this, that children of this sort, who are actually a by-product of marriage, will also be of help in the hereafter.

6. It is mentioned in a Hadith that when the husband and wife look at each other (with love), Allah Ta'âlâ looks at both of them with mercy.

7. It is mentioned in a Hadith that Allah Ta'âlâ has taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who gets married in order to attain purity from that which Allah has made harâm. In other words, the person who marries in order to save himself from adultery with the intention of obeying Allah Ta'âlâ, Allah will help and assist him in his expenses and other affairs.

8. It is mentioned in a Hadîth that two rak‘ats of salât performed by a married person is better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats are written in favour of the person who fulfils the necessary rights of his wife and family, and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary rights, serves them more with his life, wealth and good habits.

9. It is mentioned in a Hadîth that it is a major sin for a person to be neglectful with regard to those whom he is responsible for (and to have shortcomings in fulfilling their needs).

10. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "I have not left behind any test and tribulation on men more harmful than women." In other words, of all the things that are harmful for men, women are the most harmful. This is because, out of his love for a woman, a man loses all his senses, so much so that he does not even take the commands and orders of Allah Ta'âlâ into consideration. Therefore, a person must not fall in love with a woman in such a way that he has to act contrary to the Sharî‘ah. For example, her demands for her food and clothing are more than what the husband can afford. In such circumstances, never accept any bribes in order to supplement your present income. Instead, give her from the halâl earnings which Allah Ta'âlâ has blessed you with. You should continue teaching your womenfolk and inculcate respect and good manners in them. Do not allow them to become impudent and disrespectful. The intellect of women is deficient, it is therefore incumbent to take special measures in reforming them.

11. It is mentioned in a Hadîth that you should not propose to a girl when your fellow Muslim brother has already proposed to her until he gets married or gives up this proposal. In other words, when a person has sent a proposal to a particular family and there is a likelihood of their replying in the affirmative, another person should not send a proposal to that same family. However, if they reject this first person, or he himself changes his mind, or they are not too happy with him and are still hesitant in giving a reply, it will be permissible for another person to send a proposal for the same girl.

The same rule applies to the transactions of buying and selling. That is, if a person is busy buying or selling something, then as long as they do not separate or abandon the transaction, another person should not enter into their transaction and should not offer a price above or below that which has been already offered when there is an indication that they are about to come to an agreement. Understand this well, and know that a kâfir is also included in this rule.

12. It is mentioned in a Hadith that a woman is either married because of her Dîn, her wealth or her beauty. Choose the one with Dîn, may your hands become dusty. In other words, a man may prefer a woman who is religiously inclined. While another may prefer one who is wealthy. While yet another may prefer one who is beautiful. However, Rasûlullâh sallallâhu ‘alayhi wa sallam says that one should choose a religiously inclined woman and that it is preferable to marry such a woman. However, if the circumstances are such that a woman is very pious but at the same time she is so ugly that one's nature does not find her acceptable and there is a fear that if he marries such a woman there will be no mutual understanding between them, and that he will be neglectful in fulfilling her rights, then in such a case he should not marry such a woman. "May your hands become dusty" is an Arabic mode of expression which is used on different occasions. In this context, it is meant to create a yearning and a desire for a pious woman.

13. It is mentioned in a Hadîth that the best wife is one whose mahr is very simple. That is, it is very easy for the man to fulfil her mahr. These days, there is the habit of specifying a very high mahr. People should abstain from this.

14. It is mentioned in a Hadîth that you should look for a good place for your sperms because a woman gives birth to children that resemble her brothers and sisters. In other words, marry a woman who comes from a pious and noble family because the children generally resemble the maternal relations. Although the father also has some influence over the child's resemblance, we learn from this Hadîth that the mother's influence is greater. If the wife is from a disreputable and irreligious family, the children who will be born will be similar to that family. But if this is not so, then the children who will be born will be pious and religious.

15. It is mentioned in a Hadîth that the greatest right that a woman has to fulfil is to her husband, and that the greatest right that he has to fulfil is to his mother. In other words, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam the woman has a very great right to fulfil to her husband, so much so that the husband's rights supersede the rights of her parents. As for the man, after the rights of Allah and His Rasûl sallallâhu ‘alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from this that the right of the mother supersedes that of the father.

16. It is mentioned in a Hadîth that if anyone of you wishes to engage in sexual intercourse with his wife, he should recite the following du‘â:

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

The virtue of this du‘â is that if a child is conceived through this intercourse, shaytân will not be able to harm this child in any way.

17. There is a lengthy Hadîth in which Rasûlullâh sallallâhu ‘alayhi wa sallam addressed ‘Abdur Rahmân bin ‘Auf radiyallâhu ‘anhu asking him to have a walîmah even if it is with one sheep. In other words, even if you possess very little, you should spend. It is preferable to have the walîmah after engaging in sexual intercourse with one's bride. However, many ‘ulamâ have permitted it immediately after the nikâh as well. It is mustahab to have a walîmah.

1. It is mentioned in a Hadîth that of all the permissible actions, divorce is the most detestable in the sight of Allah Ta'âlâ. The meaning of this is that divorce has been permitted at times of necessity. However, when there is no need, it is extremely detestable. The reason for this is that the purpose of marriage is to foster mutual understanding, mutual love, and comfort for the husband and wife. Divorce wipes out all these factors, shows ingratitude to the favours of Allah Ta'âlâ, the husband and wife become distressed, and it results in mutual enmity. Based on this, it also results in enmity towards the wife, her family and her relatives. As far as possible, one should never ever intend to divorce one's wife. In all their dealings, the husband and wife should try and accommodate each other and live with love for each other. However, if there is no way that they can live together, there will be no harm in divorce. Understand this well.

2. It is mentioned in a Hadîth: "Marry and do not divorce (unnecessarily) because Allah Ta'âlâ does not love those men who go around 'tasting' and those women who go around 'tasting'." In other words, Allah Ta'âlâ does not like divorce to take place unnecessarily thereby resulting in the man entering into a second marriage and the woman entering into a second marriage. However, if there is a dire need, there will be no harm in this.

3. It is mentioned in a Hadîth that women should not be divorced except on account of immorality. This is because Allah Ta'âlâ does not love a man who goes around 'tasting' and a woman who goes around 'tasting'. We learn from this that if there is any shortcoming in her purity and chastity, it will be permissible to divorce her. If there is any other similar reason, there will be no harm in divorcing.

4. It is mentioned in a Hadith that you should marry but do not divorce because by divorcing, the (‘arsh) throne of Allah Ta'âlâ begins to tremble.

5. It is mentioned in a Hadîth that shaytân places his throne on water and then sends out his armies in order to delude and distract people. From among all these armies of his, the closest to shaytân in rank and status is the one who was the most successful in spreading the most amount of mischief. From among these, one of them will come to shaytân and inform him: "I have caused so and so mischief". Shaytân will reply: "You have done nothing." (i.e. you have not really caused much mischief). From among them, another one comes and says: "I went to a particular person and did not leave him until I caused a separation between him and his wife." Upon hearing this, shaytân brings him close to him, embraces him and says: "You have indeed done a great job." In other words, shaytân's happiness is when husband and wife are separated. Therefore, as far as possible Muslims should not make shaytân happy.

6. It is mentioned in a Hadîth that the fragrance of jannah is harâm upon a woman who asks for a divorce without any real need. That is, she is committing a major sin. However, if she dies with ’Imân, she will eventually be entered into jannah after being punished for all her evil actions.

7. It is mentioned in a Hadîth that the muntazi'ât and the mukhtali'ât are actually munâfiqât. The muntazi'ât are women who tear themselves away from the control of their husbands by committing actions which cause the husbands to be displeased with them and thereby divorce them. As for the mukhtali'ât, they are women who ask for khula' without any real need. The meaning of munafiqât is that this trait is normally found in the hypocrites who expose a particular fact when in their hearts they conceal something else. Outwardly, nikâh is supposed to be forever, and here she is asking for separation! Such a woman is a sinner although she is not regarded as a kâfir.

1. It is mentioned in a Hadîth that when anyone of you wishes to converse with his Creator, he should recite the Quran. In other words, reciting the Quran is like conversing with Allah Ta'âlâ. The wealthiest people are those who carry the Quran. That is, those in whose hearts Allah Ta'âlâ has placed the Quran. This means that there is no one wealthier than the person who reads the Quran and thereafter practices upon it. Through the barakah of practising upon it, Allah Ta'âlâ grants the person internal wealth and external prosperity. Hasan Basri rahmatullâhi ‘alayh relates that there was a person who used to constantly come to ‘Umar radiyallâhu ‘anhu for his worldly needs. So ‘Umar radiyallâhu ‘anhu ordered this person to go and read the book of Allah (i.e. the Quran). This person went away and ‘Umar radiyallâhu ‘anhu did not see him again. Later, when he met him, ‘Umar radiyallâhu ‘anhu began complaining to him. (i.e. he complained to him saying: "I was searching for you, where did you disappear?" When a person frequently visits someone and then he suddenly stops visiting him, the latter becomes worried as to where he has disappeared or what is his condition) This person replied: "I have found in the book of Allah that which has made me self sufficient and independent of ‘Umar." In other words, I have found such a verse in the Quran through which my eyes have turned away from the creation and I have begun to place my complete trust in Allah Ta'âlâ. I used to come to you for my worldly needs, now what is the need for me to come. When mentioning the verse which he had found, the person was most probably referring to the following verse and other verses which contain a similar subject matter:

"Your sustenance is in the sky, and that which you have been promised (also comes from the sky)."

In other words, your sustenance and all your other needs have been provided for from Our court, so what is the need to turn to others?

2. It is mentioned in a Hadîth that the most virtuous form of ‘ibâdah is the recitation of the Quran. That is, after all the fard acts, the recitation of the Quran is the most virtuous of all the nafl acts.

3. It is mentioned in a Hadîth that you should honour those who have memorized the Quran. The person who honours them has in fact honoured Me. And it is obvious that it is wâjib to honour Him.

4. It is mentioned in a Hadîth that the best among you is the one who learns the Quran and teaches it.

5. It is mentioned in a Hadîth that on the day of judgement, the parents of the person who learns the Quran and practices on its injunctions shall be made to wear a crown, the light of which will be brighter than the sun which illuminates your homes in this world. In other words, the light of that crown will be brighter than the light of the sun through which it illuminates your homes in this world.

If the person's parents will be accorded such a high status, what do you think the status of that person will be who practices on the laws and injunctions of the Quran?

6. It is mentioned in a Hadîth that the person who recites the Quran and thereafter thinks to himself that someone else has been granted a bounty greater than this bounty (the bounty of being able to recite the Quran), then without doubt he has despised something that Allah Ta'âlâ has elevated, and elevated something that Allah Ta'âlâ regards as despicable and insignificant. It is not befitting of a person who knows the Quran to speak in harsh terms with one who addresses him harshly and disrespectfully. Nor should he speak ignorantly with one who addresses him ignorantly. Instead, he should forgive him and overlook his faults out of honour and respect for the Quran.

In other words, it is necessary for the ‘ulamâ and those learned in the Quran to regard the knowledge of the Quran as the greatest and the most virtuous. If they attach more importance to any worldly thing other than the knowledge of the Quran, then they have in fact despised something that Allah Ta'âlâ has elevated. And if you despise something that the ruler has elevated, it is regarded as a major crime. It is also necessary on those learned in the Quran to abstain from conversing with people in an ignorant and disrespectful manner because the honour and respect of the Quran demands this from them. If anyone behaves ignorantly with them, they should forgive him.

7. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The Quran is more beloved to Allah Ta'âlâ than the heavens, the earth and whatever is in between them." In other words, the status of the Quran is higher than the entire creation, and Allah Ta'âlâ loves the Quran the most.

8. It is mentioned in a Hadîth that the person who teaches a single verse to anyone becomes his master. It is not befitting for the student to abstain from helping his master at the time of need. Nor should he give preference to anyone other than his teacher if the other person is not higher in status than his teacher. If the student commits any of these acts, he has in fact broken one of the circles of Islam. In other words, by his doing this, he has put into Islam a great evil and abstained from fulfilling a great order of the Sharî‘ah. The consequences of this is that there is a fear that he will be punished in this world and in the hereafter.

9. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who does not respect the elderly, does not show mercy to the young and does not fulfil the rights of the ‘âlim is not from my ’ummah."

The person who recites the Quran and teaches it is also included in this Hadîth. The meaning of this Hadîth is that the person who has any of these qualities is out of the jamâ'ah of Rasûlullâh sallallâhu ‘alayhi wa sallam and his ’Imân is very weak. It is therefore necessary to respect the old, be merciful towards the young, and to honour, respect and serve the ‘ulamâ.

10. It is mentioned in a Hadîth that the person who reads the Quran, understands its meanings and commentary, and yet does not practice on it, has made his abode in hell. In other words it is a major sin to read the Quran and not to practice on it. However, ignorant people should not rejoice under the assumption that they have not studied the Quran so if they do not practice on it there is no harm. This is because an ignorant person will receive a double punishment: one for not seeking knowledge, and the other for not practising.

11. It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam was told: "A certain person recites the Quran the entire night but in the morning he goes around stealing." Rasûlullâh sallallâhu ‘alayhi wa sallam replied: "Very soon, his recitation of the Quran will stop him from stealing." That is, through the barakah of this recitation, he will abandon this habit of stealing.

12. ‘Alî radiyallâhu ‘anhu narrates that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who reads the Quran, memorizes it, considers its halâl to be halâl and its harâm as harâm - Allah Ta'âlâ will enter him into jannah and accept his intercession on behalf of ten persons from his family who were originally condemned to hell and upon whom hell had become wâjib.

13. It is mentioned in a Hadith that the person who listens to a single letter of the Quran while he is in a state of wudû, 10 rewards will be written in his favour, 10 sins will be wiped out, and his status will be elevated by 10. The person who recites a single letter of the Quran while he is sitting down and offering his salât, 50 rewards will be written in his favour, 50 sins will be wiped out, and his status will be elevated by 50. The person who recites a single letter of the Quran while standing shall have 100 rewards written in his favour, 100 sins wiped out, and his status elevated by 100. Allah Ta'âlâ will write one du‘â in favour of the person who recites the Quran and completes it. This du‘â will be accepted immediately or after some time.

14. It is mentioned in a Hadîth that the person who recites the Quran, praises Allah Ta'âlâ, sends salutations to Rasûlullâh sallallâhu ‘alayhi wa sallam and asks forgiveness from Allah Ta'âlâ has in fact asked for success from its appropriate place. In other words, he followed the appropriate method of making a du‘â whereby it is hoped that it would be readily accepted. In this context, praising Allah Ta'âlâ means that one should say "Alhamdulillâh" or words that have a similar meaning. To make du‘â in this way after having recited the Quran has a special effect in the acceptance of du‘âs as is apparent from this Hadith.

15. It is mentioned in a Hadîth that you should teach Sûrah al-Wâqi'ah to your womenfolk because it is the sûrah of wealth. In other words, by reciting this sûrah, one becomes wealthy and all the necessary expenses can be paid easily. Apart from this, one is endowed with internal "wealth" as well. As mentioned in another Hadîth that the person who recites Sûrah al-Wâqi'ah every night will never experience any shortage in his sustenance. Since women are weak-hearted, they become extremely distressed at the slightest hardship. It is for this reason that they have been specifically mentioned. On the whole, this sûrah is beneficial to all those seeking wealth; whether they be male or female.

16. The best reciter of the Quran is that person whom when he is heard, you get the impression that he is fearing Allah Ta'âlâ. This means, that he reads with attention and concentration similar to that of a frightened person speaking in the presence of a king or ruler, ever on-guard that he does not say or do anything out of place.

The best way of reciting the Quran is for the person to make wudu’, sit in the direction of the qiblah with humility, and begin his recitation thinking that he is conversing with Allah Ta'âlâ. If he understands the meaning of the words, he should ponder over the meanings. Wherever the words of mercy are mentioned, he should ask for Allah's mercy. Wherever His punishment is mentioned, he should ask for refuge in Allah from His punishment. On completing his recitation, he should praise Allah Ta'âlâ, send salutations to Rasûlullâh sallallâhu ‘alayhi wa sallam, ask for forgiveness, ask for any of his other needs, and then send salutations to Rasûlullâh sallallâhu ‘alayhi wa sallam at the end. While reciting the Quran, as far as is possible, do not allow other thoughts to enter the mind. If you happen to think of something, do not worry about it, it will disappear on its own. When reciting the Quran, try and wear clean clothes.

1. When it becomes necessary to issue a divorce, there are three ways in doing so: (a) the most preferable method, (b) a good method, (c) a bid'ah and harâm method.

The most preferable method: is that the husband issues one divorce to his wife while she is pure, i.e. not experiencing hayd or nifâs. A further condition is that he must not have engaged in sexual intercourse with her in this entire period of her purity. He must not issue any other divorce till the end of the expiry of her ‘iddah. The moment her ‘iddah expires, the nikâh will come to an end and there is no need to issue any further divorce. This is because divorce has only been permitted at the time of extreme need. Accordingly, there is no need to issue several divorces.

The good method: is that the husband issues three divorces over a span of three periods of her purity. In addition to this, he should not engage in sexual intercourse with her during these three periods.

The bid'ah and harâm method: is that which is contrary to the above two methods, e.g. he issues three divorces in one sitting, he issues a divorce while his wife is in her hayd, he issues a divorce in her period of purity but he had already engaged in sexual intercourse with her in that very period of purity. In all these cases, although divorce will take place, he will be committing a sin for adopting such methods.

Understand all this very well. All the above situations (i.e. all the three methods) apply when sexual intercourse with the wife has taken place or they have at least met in privacy and solitude (the details of which have been mentioned in the relevant chapters). If they did not engage in sexual intercourse or did not meet in privacy and solitude, the rules are mentioned in the next mas’ala.

2. Once nikâh has been performed with a woman but they did not engage in sexual intercourse as yet, it is permissible to divorce such a wife irrespective of whether she is in her hayd or not. However, he should issue only one divorce.

For further details with regard to all the above forms of talâq, refer to the relevant chapters.

‘Ulamâ: Plural of ‘âlim.

’Ummah: Literally means "community or nation". Here it refers to the Muslim community and nation.

Wâjib: Literally means "obligatory". In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fâsiq and entails punishment.

Wali: In the context of marriage or divorce, it refers to the legal guardian of a minor.

Walîmah: Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.

Wudû’: Literally means "purity or cleanliness". In Islamic terminology it refers to the act of washing oneself before offering salât.

Zihâr: Likening one's wife to one's mother. It is a form of divorce. For further details, refer to the chapter on zihâr.