Quran reading is a big part of a Muslim’s spiritual journey, says Imam Daayiee Abdullah, noting its continued relevance.
The Quran is the most sacred text in the Muslim faith, and it’s used across most of the 5 pillars of Islam.
During prayer, fasting, pilgrimage, the Quran is an important aspect of the experience.
When I first became Muslim in China, the reading of the Quran was one of the things that stood out for me. The way Muslims stood up in prayer, choosing portions to read, was something I found beautiful.
Later, I would be in Egypt, I found there were several people who were famous for their reading of the Quran.
In this article, I would like to share some of the information I have gotten over the years.
Quran Reading
Quran reading is usually done by believers on a regular basis. This includes daily or several times a day, such as during prayers.
Historically, Quran reading is a practice that complements or supplements the traditional practice of worship. For example, during Ramadan it’s part of attending nightly recitation in the mosque.
Speaking of Ramadan, the practice of reading the Quran during the time of fasting continues to dominate in many Muslim lives. For most people, the practice allows them to share with their families and other community members without the heavy-handed restrictions found within mosque protocols.
As various Muslim cultures adopted the practice of restricting women’s access to mosque spaces, Muslim women tend to carry out their Quran readings in their homes or in mostly women-led groups.
In modern times, this practice has become more inclusive. For example, you can now find mixed groups of men and women participating in Quranic reading sessions via the Internet.
With the added benefit of having participants from anywhere on the globe, participating and bringing other cultural understandings into the discussion has become a great innovation.
Rules of Reading the Quran
Quran reading rules are found in every major denomination in Islam. For example, every denomination promotes that the Quran should be read with respect.
Within some community, the practice begins with wudu or ritual purification. In fact, many Muslims will not touch the Quran when they are “unclean,” an idea that varies by denomination.
After a person has gone to the bathroom, had sexual relation, or even after eating, some Muslim choose to abstain from it until they wash and clean.
Likewise, a popular recommendation is to start with “Bismillah” to invoke intention. “With the name of God” is, therefore, a way to create intention around the reading.
Of course, “how” one reads the Quran is another rule. Proper tajweed (rules of pronunciation) is to make sure accurate recitation.
Meanwhile, reflecting on the meaning is a big part of most denomination requirements. For example, the encouragement recommends to do so with tafsir (interpretation).
For most denominations, the Quran is traditionally read in Arabic. Although translations aid understanding, the popular thinking is that reading it in its original language adds a spiritual weight.
Another popular rule is that one should not rush, but read with humility and focus. This is especially the case when in conjunction with another practice, such as during prayers.
Most denominations also discourage to recite the Quran in inappropriate places. For example, at a party or even during festivals.
Along with reading, listening is also important. Listening attentively when it’s recited encourages sincerity to meaningful engagement.
Benefits of Quran Reading
Of course, people’s lives inculcate a vast array of events throughout the Islamic calendar. As a result, the benefits of Quran reading depends on the specifics.
For example, during the Ramadan season, the practice does not have to be carried out only in the mosque, nor just during the night time following the breaking of the fast.
The ultimate benefit is to read the Quran with the goal to review the text. It would require to reflect upon the message, contemplating its various meanings, which of course are not limited to any one particular popularized Islamic theological school of thought.
Other benefits, depending upon the particular view of each school of thought, reflections on Quranic verses will vary based on individualized cultural foundations in which the Islamic faith entered the new culture.
In some Muslim cultures, for example, there is a benefit to reading the Quran when sick. Although a person may read it themselves, there are popular practices of others reading the Quran over the sick.
Another popular benefit is to use the Quran as a way to deter negative thinking. Some Muslims will recite popular versus to focus their thinking. For example, reading to counter anxiety.
As Muslims see the Quran embodying spiritual power, there is a thinking that reading it supports spiritual improvement. Sufi, for example, read the Quran as part of their maqam (spiritual station) improvements.
How Much to Read
Reading the whole Quran is not something that is quick. For example, the Quran consists of 114 Surahs/Chapters.
During Ramadan, for example, some will read Al-Fatiha, the first chapter, for each session and then go to the Juz (section) stipulated for the day. This type of structured reading makes it last between 29 or 30 sessions, each session covering one “juz” or about 20 to 22 pages within an hour or two.
Therefore, the reading is a way to make it more regular. As previously said, it has a Muslim cultural understanding generally considered a way to engender additional blessings. This is especially the case during the Ramadan season.
Additionally, one can find on the Internet listings for reading a 29- or 30-day division of the Quranic texts that covers the moon cycle applicable for each month. So, some Muslims will read the Quran on a quarterly basis, covering it four times throughout the year.
Of course, some Muslims prefer to read a small portion each day. Some use that as part of their daily prayers, while others may choose to do specific time of the day. For example, reading early morning is popular.
The amount to read, therefore, is personal. Choose what fits with your lifestyle and needs.
Preparing for the Reading
In most denominations, there are preparations required. As a result, ,many Muslims can at times appear to be more focused in on form rather than substance based on ritualized practices.
It also has to do with culture. The traditional ways by which many Muslims approach reading the Quran comprise a hodge podge of cultural beliefs, as well as exceptions that make some of the steps unnecessary in preparation for and the reading of the Quran.
For example, a majority believe that completing wudo or the ritual washing in preparation for prayer is necessary if one is to physically handle the Quran in book form. However, if one is reciting the Quran from memory or using modern technologies, i.e., digitized forms such as apps, then wudo is not necessary, but preferred.
Secondly, some insist one should do “isti’azah” (استعاذة) before reading Quran. This is where a person seeks protect, such as “A’oozu bi-llaahi mina-sh-shaythaani-r-rajeem” (أَعُوذُ باللَّهِ مِنَ الشَّيْطاَنِ الرَّجيم).
Thirdly, say the “bismillah” (بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ) before reading any chapter of the Qur’an with the exception of the ninth chapter.
Additionally, in more recent times, as inclusive renderings of the Quranic text are being utilized by Muslims in the Quranic reading, people following a progressive point of view are utilizing word substitutions. Progressive Muslims take commonly used masculine terms and replace them with inclusive concepts that are not gender focused.
For example, when the word “mankind” is read in non-Arabic languages, a substitution word such as “humankind” or “human beings” is utilized.
When “man and woman” are used, the word substitution may be “people” thus making it more inclusive for all types of men and women to be included in the meaning.
The original Arabic tends to be more inclusive in its language, whereas translations are full of language Progressive Muslims find incompatible with modern way of thinking.
All of these are ways Muslims prepare before reading the Quran.
Personal Experience
I do read the Quran when I have the time throughout the year. Prior to the last five years, my Quranic reading practice was much more hit and miss for special occasions.
For example, as I would attend several days during the Ramadan season praying in the mosque, and other times in communion with other Muslims breaking fast, or by myself at home.
Not all circumstances at Muslim functions included Quranic recitation after iftar and evening prayers.
Six years ago after attending and Eid celebration, it was suggested that we begin an online Ramadan Quran reading group. As Ramadan approached that following year, efforts were made to establish a virtual group where individuals could join the Quranic reading session on whatever date and time zone that was appropriate for them.
Each year since that time, I have joined this group of men and women from around the world for our daily Quran reading group during Ramadan. Our methodology is an opening prayer requesting Allah provide us with open minds and open hearts before each individual begins reading an ongoing set of 10 verses.
At the end of each Juz we do a closing prayer asking Allah to help us take our thoughts into actions in the real world in manifesting our faith. This process usually takes about 50-55 minutes to an hour to complete.
Conclusion
One of the major benefits that I have gleaned from reading the Quran in a group format is that I get to listen to another voice, varying in tone and speed. This quite often provides me the space to contemplate the Quranic message in a different tone or understanding.
As an example of what I mean, some words in a verse was misread, i.e., “human beings ranging” was read “human beings raging” and I found it to be appropriate as it related to the textual meaning…both meanings were true. Therefore, my understanding of that verse expanded the Quranic message to be more inclusive of various types of human beings.
Several decades ago, when I read the Quran in chronological order, rather than the order in which it is found today, my understanding of the Quran’s overall message caused me to expand my ability to comprehend the verses far beyond the limitations that I had at that time.
This process enhanced by additional readings of other progressive thinkers on the Quranic messages since the beginning of the 20th Century, which led to my becoming a more progressive Muslim thinker.
May Allah continue to guide us all.
Imam Daayiee Abdullah is the Executive Director of MECCA Institute and the author of “Progressive Islam,” a historic book that defines Progressive Islam.