A summarised translation (and additional explanatory notes) of the masterpiece “At-Tibyān fī Ādābi Ḥamalati al-Qurʾān” by the well known scholar, Imam al-Nawawi Rahimallahu (d. 676 AH). In this book the virtues of the Quran, sincerity in learning and teaching it, proper manners when reciting the Qur’an, respecting it, etiquettes of memorising it and much more. Truly a masterpiece and a hallmark in the field of Ādābul Qur’an.
بسم الله الرحمن الرحيم
التبيان في آداب حملة القرآن
“At-Tibyān fī Ādābi Ḥamalati al-Qurʾān”
“The Clarification on the Etiquettes of the Bearers of the Qur’an”
Imām al-Nawawi opens the book with the virtues of reciting the Quran, encouraging the readers to recite the book of Allāh and the reward therein.
الباب الأول في أطراف من فضيلة تلاوة القرآن وحملته
Chapter One: On Aspects of the Virtue of Reciting the Quran and Its Bearers
Almighty Allah states:
إِنَّ ٱلَّذِينَ يَتْلُونَ كِتَٰبَ ٱللَّهِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّۭا وَعَلَانِيَةًۭ يَرْجُونَ تِجَٰرَةًۭ لَّن تَبُورَ
“Indeed, those who recite the Book of Allah, establish prayer, and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish.”
—Surah Fatir (35:29)
In this verse those individuals that recite the book of Allah have been outlined by Almighty Allah, that they will receive a reward by Almighty Allah, which will not perish (i.e Jannah).
Our beloved Prophet ﷺ also expanded on the virtues of reciting the Quran. We find a hadith on the virtue of learning and teaching the Noble Quran:
خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
Narrated by Uthman ibn Affan رضي الله عنه:
The Prophet ﷺ said:
“The best of you are those who learn the Quran and teach it.”
— Sahih al-Bukhari (5027)
Those that learn the Quran, its recitation, meanings and explanations are described by the Prophet ﷺ ‘The best of you’.
The Noble Quran (i.e the reward) will also be an intercessor for its reciter on the day of Judgement:
Narrated by Abu Umamah al-Bahili رضي الله عنه:
The Prophet ﷺ said:
اقْرَءُوا الْقُرْآنَ، فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لِأَصْحَابِهِ..
“Recite the Quran, for it will come on the Day of Judgment as an intercessor for its companions…
— Sahih Muslim (804)
There are many other virtues found in the Ahadith, for brevity we have listed them below:
- Intercessor on the Day of Judgment – “Recite the Quran, for it will come on the Day of Judgment as an intercessor for its companions.” (Sahih Muslim 804)
- The Best Among You – “The best of you are those who learn the Quran and teach it.” (Sahih Bukhari 5027)
- Illumination in the Grave – “The Quran is a light in the house, and it is a light in the grave.” (Musnan Ahmad 394)
- Protection from the Fire – “If the Quran is gathered in a person, Allah will not burn him in the Fire.” (Al-Bayhaqi, Shu’ab al-Iman)
- Elevation in Status – “Indeed, Allah raises some people by this Book and lowers others by it.” (Muslim 817)
- Two Special Surahs (Al-Baqarah & Aal Imran) – “Recite the two bright ones: Al-Baqarah and Aal Imran, for they will come on the Day of Judgment like two clouds, shading their reciters.” (Muslim 804)
- Barakah in Life and Protection from Harm – “Recite Surah Al-Baqarah, for taking it is a blessing, leaving it is a regret, and magicians cannot withstand it.” (Muslim 804)
- A Source of Peace and Mercy – “No group gathers in a house of Allah, reciting the Book of Allah and studying it together, except that tranquility descends upon them, mercy covers them, and the angels surround them.” (Muslim 2699)
- A Proof for or Against You – “The Quran is a proof for you or against you.” (Muslim 223)
- Ranks in Jannah Based on Recitation – “It will be said to the companion of the Quran: Recite and ascend, recite as you used to in the world, for your rank is at the last verse you recite.” (Tirmidhi 2914)
الباب الثاني في ترجيح القراءة والقارئ على غيرهما
Chapter Two: On the Superiority of Recitation and the Reciter Over Others
The one who is the most proficient in recitation should lead the prayer, as mentioned in the following hadith:
«يَؤُمُّ القَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ، فَإِنْ كَانُوا فِي القِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ، فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً، فَإِنْ كَانُوا فِي الهِجْرَةِ سَوَاءً فَأَكْبَرُهُمْ سِنًّا، وَلَا يَؤُمَّنَّ الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهِ، وَلَا يَقْعُدْ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ إِلَّا بِإِذْنِهِ»
Narrated by Abu Mas’ud al-Ansari رضي الله عنه:
The Prophet ﷺ said:
“The one most proficient in the recitation of the Book of Allah should lead the people in prayer. If they are equal in recitation, then the one who has more knowledge of the Sunnah. If they are equal in knowledge of the Sunnah, then the one who migrated first. If they are equal in migration, then the eldest among them. A man should not lead another in prayer in his domain of authority, nor should he sit in his place of honor in his house without his permission.“
— Sahih Muslim (673)
Imam al-Nawawi states:
وسيأتي في الباب بعد هذا أحاديث تدخل في هذا الباب واعلم أن المذهب الصحيح المختار الذي عليه من يعتمد من العلماء أن قراءة القرآن أفضل من التسبيح والتهليل وغيرهما من الأذكار وقد تظاهرت الأدلة على ذلك والله أعلم
‘In the chapter after this, there will be ahadith that fall under this topic.
Know that the correct and preferred view, upon which the reliable scholars depend, is that the recitation of the Quran is superior to tasbih (saying SubhanAllah), tahlil (saying La ilaha illa Allah), and other forms of remembrance. Clear evidences have supported this view. Allah knows best.’
* This is a general principle, although at times the most virtuous action would be depending on the time and place. So for those in Makkah al-Mukarramah and in the haram, the most virtuous action is to engage in Tawaf of the noble house (Kabah).
For those in Hajj, reciting the talbiyah continuously is highly recommended, especially during the first 3 days before the pelting of the Jamaraat.
On the night and day of Friday it is extremely virtuous to recite Salawat on our beloved Prophet ﷺ.
After Salah then to engage in Dhikr is recommended. During times of need and poverty then distributing Sadaqah to the poor is also recommended.
So to conclude the most virtuous act is depending on the time and place, however in general the recitation of the Noble Quran is the most virtuous act one can engage in.
We pray to Allah that he gives us the divine ability to recite the noble book on a daily basis.
الباب الثالث في إكرام أهل القرآن والنهي عن أذاهم
“Chapter Three: On Honoring the People of the Quran and the Prohibition of Harming Them.”
Almighty Allah states:
ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ ٱللَّهِ فَإِنَّهَا مِن تَقْوَى ٱلْقُلُوبِ
“That (is the command). And whoever honors the symbols of Allah—indeed, it is from the piety of hearts.”
The Prophet ﷺ informed us regarding honouring the people of the Quran:
إِنَّ مِنْ إِجْلَالِ اللَّهِ تَعَالَى: إِكْرَامَ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَالْجَافِي عَنْهُ، وَإِكْرَامَ ذِي السُّلْطَانِ الْمُقْسِطِ.
“Indeed, part of revering Allah, the Exalted, is to honour an elderly Muslim, the bearer of the Quran who neither exaggerates in it nor neglects it, and the just ruler.”
[Sunan Abi Dawud, Kitaab Al-Adab (Book of Manners), Baab Fi Ijlaal Al-Kabeer (Chapter on Honoring the Elderly), Hadith No. 4843]
To summarise harming any individual is regarded as oppression and as mentioned in the noble hadith, oppression will be darkness on the day of judgment, consider the following hadith:
اتَّقُوا الظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ القِيَامَةِ
“Beware of oppression, for oppression will be darkness upon darkness on the Day of Judgment.”
[Sahih Muslim, Kitaab Al-Birr wa As-Silah wal-Aadaab (Book of Righteousness, Keeping Good Relations, and Good Manners), Baab Tahrim al-Zulm (Chapter on the Prohibition of Oppression), Hadith No. 2578]
However more caution has to be taken with regards to the people of the Quran, as there are the carriers of the noble book, the divine words of Almighty Allah and are the chosen people of Allah.
Almighty Allah has chosen them to protect the Quran, its words, meanings and explanations. Almighty Allah says:
إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
“Indeed, We have sent down the Reminder (the Quran), and indeed, We will be its guardian.”
— Surah Al-Hijr (15:9)
Chapter Four: On the Etiquettes of the Teacher and Student of the Quran
In this chapter Imam al-Nawawi explains the etiquettes that surround the teacher and student of the Quran.
Etiquette 1: Sincere Intention when reciting, learning and listening to the Qur’an
The first etiquette is to have a sincere intention, which is to recite, learn and listen to the Quran for the pleasure of Almighty Allah.
To have a sincere intention which is termed as Ikhlas in Arabic, is defined as to do an action only for the pleasure of Allah and to gain closeness towards him through his obedience.
More on sincerity has been explained here: https://deenwaypoint.com/an-introduction-to-sincerity/
وعن ذي النون رحمه الله تعالى قال ثلاث من علامات الإخلاص ١ – استواء المدح والذم من العامة ٢ – ونسيان رؤية العمل في الأعمال ٣ – واقتضاء ثواب الأعمال في الآخرة
Dhun-Noon رحمه الله تعالى states:
‘There are three signs of having a sincere intention:
- The praise and criticism of the common people being equal. [This suggests a person is not concerned if he is praised or criticized, this is an indication of sincerity]
- Forgetting the perception of one’s deeds in actions. [This phrase suggests performing good deeds sincerely without being conscious of them or seeking recognition, which aligns with the concept of true humility and sincerity (ikhlas)]
- Seeking the reward of deeds in the Hereafter. [This suggests performing righteous actions with the intention of attaining reward from Allah in the afterlife, rather than seeking immediate recognition or benefits in this world]
Etiquette 2: Intention should not be not for worldly gain
This etiquette is linked to the previous one, where a person seeks knowledge or teaching of the Quran only for the pleasure of Allah and no worldly gain such as:
- Wealth
- Leadership
- Fame
- Superiority over his peers
- Praise from people
- Attracting people’s attention to himself
- Status
.
Almighty Allah condemning this says:
مَن كَانَ يُرِيدُ حَرْثَ ٱلْـَٔاخِرَةِ نَزِدْ لَهُۥ فِى حَرْثِهِۦ ۖ وَمَن كَانَ يُرِيدُ حَرْثَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِن نَّصِيبٍۢ
“Whoever desires the harvest of the Hereafter – We increase for him in his harvest. And whoever desires the harvest of this world – We give him thereof, but he will have no share in the Hereafter.“
— Surah Ash-Shura 42:20
From the above verse, we understand that if a person performs a righteous deed with a worldly motive—such as reciting the Quran to gain fame—he may receive what he sought in this world. However, in the Hereafter, he will have no share of its reward.
This condemnation is also found in various Ahadith. For example:
Abu Hurairah رضي الله عنه stated: The Prophet ﷺ said:
عن أبي هريرة رضي الله عنه قال: قال رسول الله ﷺ: “من تعلَّم علمًا يُبتغى به وجهُ اللهِ ﷻ لا يتعلَّمه إلَّا ليُصيبَ به عَرَضًا منَ الدُّنيا، لمْ يجدْ عَرْفَ الجَنَّةِ يومَ القيامةِ.”
Abu Hurairah (رضي الله عنه) reported that the Messenger of Allah ﷺ said:
“Whoever acquires knowledge that is meant to seek the pleasure of Allah ﷻ, but learns it only to attain some worldly gain, will not even smell the fragrance of Paradise on the Day of Judgment.“
[Sunan Abi Dawood, Baab (Chapter): باب التَّغْلِيظِ فِي مَنْ يُعَلِّمُ بِغَيْرِ عِلْمٍ (Chapter on the Severe Warning for One Who Teaches Without Knowledge), Kitaab (Book): كتاب العلم (The Book of Knowledge), Hadith Number: 3664]
[Sunan Ibn Majah, Baab (Chapter): باب مَنْ طَلَبَ بِعِلْمِهِ الدُّنْيَا (Chapter on One Who Seeks Worldly Gain Through His Knowledge), Kitaab (Book): كتاب المقدمة (The Book of Introduction), Hadith Number: 252]
To conclude to seek or teach knowledge for worldly purposes is detested and will not be accepted in the court of Allah.
وليحذر كل الحذر من قصده التكثر بكثرة المشتغلين عليه
Etiquette 3: Taking the utmost caution regarding his intention to increase in numbers
This etiquette is diverted to the teacher and the importance of keeping a sincere intention whilst teaching at all times, and his main focus should be the spreading of knowledge.
A person should not intend to increase his followers, as this may shift his focus from seeking Allah’s pleasure to pursuing worldly gain.
To the point that he becomes displeased when his students seek knowledge from others.
Rather a person should always be humble and his main focus should be the spreading of beneficial knowledge.
It is authentically reported from Imam al-Shafi [d. 204 AH]:
وددت أن الخلق تعلموا هذا العلم يعني علمه وكتبه أن لا ينسب إلي حرف منه
I wish that people would learn this knowledge—meaning his knowledge and writings—without a single letter of it being attributed to me.
This highlights not only Imam al-Shafi‘i’s [Rahimahullah] humility but also his sincerity, as he advised his students not to attribute his knowledge to him but to spread it without mentioning his name.
وينبغي للمعلم أن يتخلق بالمحاسن التي ورد الشرع بها
Etiquette 4: The teacher should adopt the characteristics that are encouraged by the divine sources
This etiquette, like the previous one, is also directed towards the teacher and holds significant importance.
The teacher should embody the virtuous traits outlined in divine law, such as asceticism (الزُّهْد), kindness, exemplary character, patience and humility. He should strive to cultivate all the qualities emphasised in the Qurʾān and Sunnah.
At the same time, he should steer clear of all prohibited and disliked traits, such as envy, arrogance, and the avoidance of excessive laughter and joking. Instead, he should dedicate his days and nights to the obedience of Allāh and His glorification.
The Prophet ﷺ said:
لَا أَخَافُ عَلَيْكُمْ فَقْرًا، وَلَكِنْ أَخَافُ أَنْ تُبْسَطَ عَلَيْكُمُ الدُّنْيَا كَمَا بُسِطَتْ عَلَىٰ مَن كَانَ قَبْلَكُمْ، فَتَتَنَافَسُوا فِيهَا كَمَا تَنَافَسُوا فِيهَا، وَتُهْلِكَكُمْ كَمَا أَهْلَكَتْهُمْ
I do not fear poverty for you, but I fear that the world will be spread out before you as it was spread out for those before you, and that you will compete for it as they competed for it, and it will destroy you as it destroyed them.
[Sahih al-Bukhari, Al-Riqaq (The Book of Heart-Softening Narrations), Ma yuhdhar min Zuhrat al-Dunya wal-Tanafus fiha (What is to be Feared Regarding the Beauties of the World and Competing for Them), Hadith Number: 6425]
The teacher and bearer of this sacred knowledge should be especially mindful of engaging in competition and indulging in the fleeting pleasures of this world.
وينبغي له أن يرفق بمن يقرأ عليه
Etiquette 5: The teacher should be kind and gentle with his students
This etiquette, informs the teacher to be kind, gentle and be patient with regards to his students.
The teacher that adopts these characteristics will enable him to get more out of his students and be more impactful.
عَنْ أَبِي هَارُونَ الْعَبْدِيِّ، قَالَ كُنَّا نَأْتِي أَبَا سَعِيدٍ فَيَقُولُ مَرْحَبًا بِوَصِيَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ إِنَّ النَّاسَ لَكُمْ تَبَعٌ وَإِنَّ رِجَالاً يَأْتُونَكُمْ مِنْ أَقْطَارِ الأَرَضِينَ يَتَفَقَّهُونَ فِي الدِّينِ فَإِذَا أَتَوْكُمْ فَاسْتَوْصُوا بِهِمْ خَيْرًا
Narrated Abu Harun [Al-‘Abdi] رضي الله عنه:
“We went to Abu Sa’eed رضي الله عنه and he said: ‘Welcome with the exhortation of the Messenger of Allah (ﷺ). Indeed the Prophet (ﷺ) said: “Surely, the people are followers of you, and men will certainly come to you from the regions of the earth to gain understanding in the religion. So when they come to you exhort them with good.”
[Jāmiʿ al-Tirmidhī (جامع الترمذي), Kitāb al-ʿIlm ʿan Rasūlillāh ﷺ (كتاب العلم عن رسول الله صلى الله عليه وسلم) – The Book of Knowledge from the Messenger of Allah ﷺ, Bāb Mā Jā’a fī al-Istīṣā’ bi-Man Yaṭlub al-ʿIlm (باب ما جاء في الاستيصاء بمن يطلب العلم) – Chapter on the Instruction to Take Care of Those Who Seek Knowledge, Hadith Number: 2650]
Here in this hadith we find the teacher [Abu Saeed رضي الله عنه] welcoming those that came to study with him and being kind and gentle towards them.
Imam al-Tirmidhī رحمه الله (d. 279 AH) records this hadith under the chapter باب ما جاء في الاستيصاء بمن يطلب العلم (The Instruction to Care for Those Who Seek Knowledge), emphasising the importance of treating students with kindness and compassion.
وينبغي أن يبذل لهم النصيحة
Etiquette 6: To be sincere in advising the students
This etiquette, informs the teacher to be sincere when advising the students and wish what is best for them.
The Prophet ﷺ said:
الدين النصيحة لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم
Religion is sincerity (or advice) to Allah, His Book, His Messenger, the leaders of the Muslims, and their general people.
[Sahih Muslim]
From sincerity to Allah and his book is honouring the reader and student of the book. Guiding the student to that which benefits him, being gentle with the student, and assisting him as much as possible.
This will encourage the student and make him excel in his studies of the Quran al-Karim.
The teacher should also mention the virtues of studying the Noble Quran and all other sacred religious knowledge. Mentioning that this was the path of all the pious worshippers of Allah and that this sacred knowledge is linked to all the Prophets [عَلَيْهِمُ السَّلَام].
The Prophet ﷺ said:
“مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ”
“Whoever follows a path in pursuit of knowledge, Allah will make easy for him a path to Paradise.”
(Sahih Muslim, 2699)
The path of seeking religious knowledge is the path to paradise, as mentioned in the above hadith.
Imam al-Nawawi (Rahimallahu) mentions:
وينبغي أن يشفق على الطالب ويعتني بمصالحه كاعتنائه بمصالح ولده ومصالح نفسه
“He should be compassionate toward the student and take care of his interests just as he takes care of the interests of his own child and his own self.”
So just as a parent shows patience towards his child’s shortcomings, disrespect, lack of manners at times, then the same attitude should be adopted towards the students.
Finally the teacher should constantly remind himself of the lofty status of what the student is learning and also the status of the student of knowledge.
The Prophet ﷺ said:
“إِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ رِضًى بِمَا يَصْنَعُ”
“Indeed, the angels lower their wings for the seeker of knowledge, being pleased with what he does.“
(Sunan Abu Dawood, 3641; Jami’ at-Tirmidhi, 2682)
وينبغي أن يؤدب المتعلم على التدريج بالآداب السنية
Etiquette 7: To teach the student to gradually adopt good manners
This etiquette, informs the teacher to gradually teach the student good manners at the same time reflecting it in his own actions and statements.
The teacher should outline the importance of noble manners to the students and the adopt the praiseworthy Sunnah traits. Such as sincerity, truthfulness, piety, speaking good words, leaving that which doesn’t concern you and all the other praiseworthy Sunnah traits.
This will assist the student not only in his knowledge, but also in his spiritual development.
At the same time the teacher should reflect these teachings in his own actions and statements, as the famous saying goes ‘Actions speak louder than words.’
تعليم المتعلمين فرض كفاية
Etiquette 8: Teaching religious knowledge is a communal obligation (Fard-Kifayah)
This etiquette, Imam al-Nawawi [Rahimallahu] informs us regarding the Hukm (Ruling) of teaching this sacred knowledge.
Imam al-Nawawi [Rahimallahu] states:
فإن امتنعوا كلهم أثموا وإن قام به بعضهم سقط الحرج عن الباقين
If they all leave it (teaching), they are sinful; however if some fulfil it, then the responsibility is lifted from the rest.
Teaching is a communal obligation, this helps to preserve this sacred knowledge and that it is past on from generation to generation. So along as some chosen individuals are teaching then this will suffice for everyone.
يستحب للمعلم أن يكون حريصا على تعليمهم
Etiquette 9: The teacher should be eager on the students learning
This etiquette, Imam al-Nawawi [Rahimallahu] informs us that the teacher should teach and give advice to the students.
Imam al-Nawawi (Rahimallahu) states:
وأن يفرغ قلبه في حال جلوسه لإقرائهم من من الأسباب الشاغلة كلها وهي كثيرة معروفة وأن يكون حريصا على تفهيمهم
“And he should empty his heart, while sitting to teach them, of all distracting matters, which are many and well known, and be keen on making them understand.”
The teacher should explain and give advice based on the teachings of the Quran and Sunnah. Teaching the students of the importance of this life and the purpose of creation. Explaining regarding the true and final abode – the afterlife (Akhirah). Not to be distracted by the glamour of this world and to keep our hearts focused on the Akhirah.
Imam al-Nawawi (Rahimallahu) then goes on to state:
وأن يعطي كل إنسان منهم ما يليق به فلا يكثر على من لا يحتمل الإكثار ولا يقصر لمن يحتمل الزيادة ويأخذهم بإعادة محفوظاتهم
“And he should give each person what suits them—neither overloading those who cannot handle too much nor holding back from those who can take more — and have them review their memorised lessons.”
The teacher should be able to understand each students level and to give accordingly.
Imam al-Nawawi (Rahimallahu) then summarises this etiquette and states that the teacher can praise the students for their excellence as long as he does not fear that it will overwhelm him and lead to pride and other vices. Also the teacher should not be envious for the excellence of the students and from what Allah has bestowed them from his bounties.
Finally those that fall short should be given advice with hikmah (wisdom) and should not also overwhelm that such that it will drive them away.
ويقدم في تعليمهم إذا ازدحموا الأول فالأول
Etiquette 10: Priority should be given to whoever came first and then the next in listneing to the students lesson/recitation, when they is a crowd
This etiquette is regarding having a systematic approach towards teaching and also an essence of justice, which is an important pillar of Islam.
Priority in teaching or listening to the students should be given to the student that came first to pray and then the next, going in the correct order. As the famous saying goes ‘First come, first serve’.
The exception to this rule is if a student allows another to go ahead and pray before him, then this is allowed.
This shows justice which has been highly emphasised in the divine scriptures. For example we have the following verse of the Quran:
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
Indeed, Allah commands justice, excellence, and giving to relatives, and forbids immorality, bad conduct, and oppression. He admonishes you so that you may take heed.
Surah An-Nahl (16:90)
Also we see the importance of Justice and its virtue in the statements of The Prophet ﷺ:
إِنَّ الْمُقْسِطِينَ عِندَ اللَّهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ، عَنْ يَمِينِ الرَّحْمَٰنِ، وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ، وَأَهْلِيهِمْ، وَمَا وَلُوا
Indeed, those who are just will be with Allah on pulpits of light, to the right of the Most Merciful — and both His sides are right (i.e., blessed) — those who practice justice in their rulings, with their families, and in all that they undertake.
Sahih Muslim, Book of Government (Kitab al-Imara), Hadith no. 1827
To summarise a teacher should adopt justice with his students and everyone should be treated equally.
ولا يمتنع من تعليم أحد لكونه غير صحيح النية
Etiquette 11: And do not prevent anyone from learning even if his intention is not sincere
فقد قال سفيان وغيره طلبهم للعلم نية وقالوا طلبنا العلم لغير الله فأبى أن يكون إلا لله معناه كانت غايته أن صار لله تعالى
Sufyan al-Thawri رحمه الله (d. 161 AH) and others have stated: ‘Their seeking of knowledge was an intention’. They further stated: ‘We sought knowledge for other than Allah, but it refused to be for anyone except for Allah.’
Imam Nawawi رحمه الله explains that the meaning of this statement is that the ultimate outcome was for Allah, the Exalted.
To further expound on this, at the beginning scholars such as Sufyan al-Thawri رحمه الله would seek knowledge because it was something that was common amongst the people, so therefore they followed along with the others in seeking knowledge, which then eventually became sincerely for Almighty Allah.
An easy way to understand this is that many of the parents send their children to Madrasah to become Hafidh, just like many other parents do. Although the intention might not be sincerely for Allah but it ultimately leads to the pleasure of Allah.
We understand from this quote that seeking of knowledge is highly virtuous and when accompanied by an intention carries value. Finally knowledge is (Nur) a divine light, which ultimately leads to the pleasure of Allah and purifies a person.
And Allah knows best.
فصل ومن آدابه المتأكدة وما يعتنى به أن يصون يديه في حال الإقراء عن العبث وعينيه عن تفريق نظرهما من غير حاجة
Etiquette 12: Full concentration on listening to the recitation of the student
Among the emphasized etiquettes [i.e., manners that are strongly recommended and stressed] and those that one should give due attention to is that he safeguard his hands, while engaged in recitation [of Qur’an], from idle movements [such as fidgeting, scratching, or playing unnecessarily], and safeguard his eyes from letting their gaze wander without need [i.e., avoid looking around aimlessly, as this distracts the heart from proper focus and humility during recitation].
This etiquette is based on the verse of the Qur’an:
وَإِذَا قُرِئَ ٱلۡقُرۡءَانُ فَٱسۡتَمِعُواْ لَهُ وَأَنصِتُواْ لَعَلَّكُمۡ تُرۡحَمُونَ
And when the Qur’an is recited, then listen to it attentively and be silent, so that you may receive mercy.
[Sūrat al-A‘rāf (7:204)]
Although this etiquette is primarily directed at the teacher, it likewise applies to the student, who should devote full attention to the Qur’an—its memorisation [which is essential] and, if acquainted with Arabic, its meanings.
Imam al-Nawawī (rahimahullāh) outlines several beneficial etiquettes:
ويقعد على طهارة مستقبل القبلة ويجلس بوقار وتكون ثيابه بيضاء نظيفة وإذا وصل إلى موضع جلوسه صلى ركعتين قبل الجلوس سواء كان الموضع مسجدا أو غيره فإن كان مسجدا كان آكد فيه فإنه يكره الجلوس فيه قبل أن يصلي ركعتين ويجلس متربعا إن شاء أو غير متربع
He should sit in a state of purity [i.e., having performed wudū’], facing the qiblah, and sit with dignity. His clothing should be white and clean. When he arrives at the place where he will sit, he should perform two rak‘ahs before sitting down, whether the place is a mosque or elsewhere. If it is a mosque, then it is even more emphasized, for it is disliked to sit in it before performing two rak‘ahs [i.e., the prayer of tahiyyat al-masjid]. He may sit cross-legged if he wishes, or in another posture [of respectful sitting].
While it may not be possible for all students to sit facing the qiblah due to the room’s arrangement, performing the two rak‘ah nafl prayer is still highly recommended, provided the time is not makrūh (disliked).
Imam al-Nawawī (rahimahullāh) reports a hadith describing the Sahabah sitting on the ground with their knees bent — a posture famously known as the Tashahhud position.
روى أبو بكر بن أبي داود السجستاني بإسناده عن عبد الله بن مسعود رضي الله عنه كان يقرئ الناس في المسجد جاثيا على ركبتيه
“Abū Bakr ibn Abī Dāwūd al-Sijistānī (rahimallāhu) narrated, with his chain of transmission, from ʿAbdullāh ibn Masʿūd (rahimallāhu) that he used to recite the Qur’an to the people in the mosque while kneeling on his knees [i.e., sitting on his legs rather than fully standing or sitting cross-legged, a posture of humility and devotion during recitation].”
This hadith shows that the Sahabah (radiyallāhu ʿanhum) would sit in this position [tashahhud] while reciting and listening to the Qur’an.
We also see here that in the masājid, the memorisation of the Qur’an and mutual recitation [i.e., one reciting while others listened] were taking place — a powerful means of preserving the Qur’an.
فصل ومن آدابه المتأكدة وما يعتني بحفظه أن لا يذل العلم
Etiquette 13: Among the emphasized etiquettes [i.e., strongly recommended manners] and those that one should take care to preserve is that knowledge should not be demeaned or treated lightly.
فيذهب إلى مكان ينسب إلى من يتعلم منه ليتعلم منه فيه وأن كان المتعلم خليفة فمن دونه بل يصون العلم عن ذلك كما صانه عنه السلف رضي الله عنهم وحكاياتهم في هذا كثيرة مشهورة
[This means] one should not go to a place merely to associate with someone from whom one is learning, as if the location itself confers respect, even if the student is a deputy or representative [khalīfah] of the teacher. Rather, one must safeguard the dignity of knowledge, just as the pious predecessors [may Allah be pleased with them] preserved it. There are many well-known accounts illustrating this practice.
Translator’s note: One well known example of the importance of holding knowledge in high esteem and not degrading it, is a famous incident that involved Imam Malik and Harun al-Rashid:
وقال مطرف وابن نافع وغيرهما وبعضهم يزيد على بعض، لما قدم هارون المدينة وجه إلى مالك البرمكي وقال له قل له احمل لي الكتاب الذي صنفته حتى أسمعه منك فوجد من ذلك مالك واغتم وقال للبرمكي إقرئه السلام وقل له العلم يزار ولا يزور، وإن العلم يؤتى ولا يأتي
Mutarrif, Ibn Nāfiʿ, and others — with some narrating in greater detail than others — reported that when Hārūn [al-Rashīd, the ʿAbbāsid Caliph] arrived in Madinah, he sent al-Faḍl al-Barmakī to Imām Mālik, saying to him:
“Tell him to bring me the book that he has compiled so that I may hear it from him [i.e., so that Mālik himself would come and read it to the Caliph].”
Imām Mālik found this request burdensome and was distressed by it. He said to al-Barmakī:
“Convey my greetings of peace to him, and say: ‘Knowledge is visited; it does not visit. Indeed, knowledge is approached; it does not approach.’”
موطأ مالك (رواية يحيى بن سعيد)، تحقيق الأَعظمي، المجلد ١، الصفحة ٤٤
(Note: This incident is mentioned in the introduction (muqaddimah) of the above-mentioned reference.)
There are slight variations of this incident as mentioned by the muhaqiq ‘عبد اللطيف بن محمد الجيلاني’ in ‘ مقدمة إملاء الاستذكار للحافظ أبي عمر ابن عبد البر القرطبي’
نقلت قصة مالك هذه مع المهدي بألفاظ مختلفة، ففي بعضها قال مالك: «يا أمير المؤمنين!! العلم أهل أن يوقر ويؤتى»، وفي رواية أخرى قال مالك: «أنشدك الله يا أمير المؤمنين أن تكون أوّل من أجرى على يديك ذل العلم، قال: وما ذاك، قال: أدركت أهل العلم يؤتون ولا يأتون»، وورد في بعض الروايات التصريح باسم ولد المهدي وهما موسى وهارون
This incident between Imām Mālik and al-Mahdī [the ʿAbbāsid Caliph] has been transmitted with varying wordings. In some narrations, Imām Mālik said:
“O Amīr al-Mu’minīn! Knowledge is worthy of being shown reverence, and that people should come to it [to seek it].”
In another narration, Imām Mālik said:
“I ask you by Allah, O Amīr al-Mu’minīn, do not be the first to bring about the humiliation of knowledge at your hands.”
The Caliph asked, “And what is that?”
Imam Mālik replied, “I met the people of knowledge — they were approached [by seekers], but they themselves did not go forth [to others].”
And in some versions, it is explicitly mentioned that the two sons of al-Mahdī, namely Mūsā and Hārūn, were the ones for whom he requested that Imām Mālik teach them. [end quote]
This meaning is further corroborated from a report by Yaḥyā ibn Abī Kathīr رحمه الله (d. 129 AH):
لَا يُسْتَطَاعُ الْعِلْمُ بِرَاحَةِ الْجِسْمِ
Knowledge is not attained by the relaxation of the body
[صحيح مسلم, كتاب الْمَسَاجِدِ وَمَوَاضِعِ الصَّلاَةِ, باب أَوْقَاتِ الصَّلَوَاتِ الْخَمْسِ, حديث رقم: ٦١٢]
[فصل] وينبغي أن يكون مجلسه واسعا
Etiquette 14: It is appropriate that his gathering [i.e., the teacher’s or reciter’s session] be spacious.
ليتمكن جلساؤه فيه ففي الحديث عن النبي ﷺ
خير المجالس أوسعها رواه أبو داود في سننه في أوائل كتاب الآداب بإسناد صحيح من رواية أبي سعيد الخدري رضي الله عنه في آداب المتعلم
The reason being is so that those who sit with him may have enough space. For in the ḥadīth of the Prophet ﷺ:
“The best of gatherings are those that are the most spacious.”
This was narrated by Abū Dāwūd in his Sunan, at the beginning of the Book of Manners (Kitāb al-Ādāb), with an authentic chain of transmission — from the narration of Abū Saʿīd al-Khudrī (radiyallahu anhu) — in the chapter concerning the etiquette of the student.
[سنن أبي داود، كتاب الأدب، باب في سعة المجلس، حديث رقم: ٤٨٢٠]
Imām Muḥammad ibn ʿAllān al‑Shāfiʿī رَحِمَهُ اللَّهُ (d. 1057 AH) explains in Dalīl al‑Fāliḥīn li‑Turūq Riyāḍ al‑Ṣāliḥīn:
وذلك لما فيه من راحة الجليس ودفع ما يفضي إليه ضيق المجلس من حقد أو بغض
“Because in that lies comfort for the one who is sitting, and it prevents the resentment or dislike that a cramped gathering may lead to.” [end quote]
There is also a similar ḥadīth — a mursal narration — cited by Imām Ibn Rajab al-Ḥanbalī raḥimahu Allāh (d. 795 AH) in his commentary on Ṣaḥīḥ al-Bukhārī entitled Fatḥ al-Bārī.
وفي مراسيل خالد بن معدان، أن النبي – ﷺ – قال: «إذا جاء أحدكم إلى المجلس، فوسع له، فليجلس؛ فإنها كرامة». خرّجه حميد بن زنجوية.
“In the Marāsīl of Khālid ibn Maʿdān, the Prophet ﷺ said: ‘When one of you comes to a gathering and space is made for him, then let him sit, for indeed it is an honour.’” “It was recorded by Ḥumayd ibn Zanjūyah.”
[فتحُ الباري شرحُ صحيحِ البخاري، لزينِ الدين عبدِ الرحمن بنِ أحمدَ بنِ رجبٍ بنِ الحسن، السَّلاميّ، البغداديّ، ثمّ الدِّمشقيّ، الحنبليّ (تُوُفِّيَ سنةَ ٧٩٥ هـ)، مكتبةُ الغرباءِ الأثريّة – المدينةُ النبويّة، ج٨، ص٢١٢]
We find this also applies to other gatherings such as the gathering on the day of Jumuah. Imām Ibn Rajab al-Ḥanbalī raḥimahu Allāh recalls an incident:
ودخل خالد بن ثابت الفهمي المسجد يوم الجمعة، وقد امتلأ من الشمس، فرآه بعض من في الظل، فأشار اليه ليوسع له، فكره أن يتخطى الناس إلى ذلك الظل، وتلا: ﴿وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الأُمُورِ﴾ [لقمان:١٧]، ثم جلس في الشمس. خرّجه حميد بن زنجويه
“Khalid ibn Thābit al-Fahamī entered the mosque on Friday while it was filled with sunlight. Someone who was sitting in the shade saw him and gestured to make space for him. But he disliked stepping over the people to reach that shade, so he recited: ‘And be patient over what befalls you; indeed, that is of the matters requiring determination’ (Surah Luqmān 17). Then he sat in the sunlight. This was recorded by Ḥumayd ibn Zanjūyah.” [end quote]
[فتحُ الباري شرحُ صحيحِ البخاري، لزينِ الدين عبدِ الرحمنِ بنِ أحمدَ بنِ رجبٍ بنِ الحسن، السَّلاميّ، البغداديّ، ثمّ الدِّمشقيّ، الحنبليّ (تُوُفِّيَ سنةَ ٧٩٥ هـ)، مكتبةُ الغرباءِ الأثريّة – المدينةُ النبويّة، ج٨، ص٢١٤–٢١٥]
Translator’s note: The Sunnah aims to make gatherings places of:
- Relief,
- Ease,
- Brotherhood.
It is recorded in a hadith that the prophet ﷺ disliked people steeping over others during the Friday khutbah:
عَنْ أَبِي الزَّاهِرِيَّةِ، قَالَ كُنَّا مَعَ عَبْدِ اللَّهِ بْنِ بُسْرٍ صَاحِبِ النَّبِيِّ صلى الله عليه وسلم يَوْمَ الْجُمُعَةِ فَجَاءَ رَجُلٌ يَتَخَطَّى رِقَابَ النَّاسِ فَقَالَ عَبْدُ اللَّهِ بْنُ بُسْرٍ جَاءَ رَجُلٌ يَتَخَطَّى رِقَابَ النَّاسِ يَوْمَ الْجُمُعَةِ وَالنَّبِيُّ صلى الله عليه وسلم يَخْطُبُ فَقَالَ لَهُ النَّبِيُّ صلى الله عليه وسلم “ اجْلِسْ فَقَدْ آذَيْ.
Imam Abu al-Zahiriyyah (rahimallahu) said:
We were in the company of ‘Abd Allah b. Busr (radiyallahu anhu), the Companion of the Prophet (ﷺ), on a Friday. A man came and stepped over the people. ‘Abd Allah b. Busr (radiyallahu anhu) said: A man came and stepped over the people while the Prophet (ﷺ) was giving the sermon on Friday. The Prophet (ﷺ) said: Sit down, you have annoyed (the people).
[سُنَن أبي داود، كتابُ الصلاة، بابُ تَخَطِّي رِقابِ الناسِ يومَ الجمعة، حديث رقم: ١١١٨]
You might also like
