The Physical Mushaf: Handling the Written Quran
Purity before touching: The Quran says: “None can touch it except the purified” (56:79). Classical scholars, drawing on this verse and the hadith: “No one should touch the Quran except the pure” (Muwatta), hold that one must be in a state of ritual purity (tahara — having performed wuzu) before touching the Mushaf directly. The four Sunni schools agree on this; Hanafi scholars also distinguish between touching the Mushaf binding/cover (permitted without wuzu) and touching the actual written pages (requires wuzu).
What this means in practice:
- Perform wuzu before picking up the Mushaf to read from it
- If wuzu breaks during reading, either stop reading from the physical book or continue recitation from memory or audio without touching the physical pages
- Children who have not yet learned wuzu should be taught to handle the Mushaf gently and respectfully, but the strict requirement applies from the age of religious obligation
Physical reverence:
- Never place the Mushaf on the floor or in a place where it could be stepped over
- Do not place other books or objects on top of the Mushaf
- When not in use, the Mushaf is placed in an elevated position — a dedicated shelf, a Quran stand, or above other books on a shelf
- Handle with both hands, not one, as a mark of respect
- In Bohra homes, the Quran may be wrapped in a cloth cover (juzdan) and kept in an elevated, designated place
If a Mushaf is damaged: A Mushaf that is old, torn, or damaged should not be thrown in regular trash. Proper disposal methods in Islamic tradition include: burying it in a clean place, wrapping and placing it with a deceased person (in a coffin), or burning it reverently so the words return to their origin. The community may have specific arrangements for collected, damaged Mushafs.
Internal States During Recitation
Presence of heart (hudur al-qalb): The most important adab of recitation is not physical but internal — bringing one’s heart and mind into presence with what is being recited. Mechanical, distracted recitation (the tongue moves while the mind wanders) is far less beneficial than slower, more attentive recitation. The Quran says: “Do they not reflect upon the Quran, or are there locks upon their hearts?” (47:24)
Contemplation (tadabbur): Allah commands reflection on the Quran: “A blessed Book We have sent down to you so that they might reflect on its verses” (38:29). Tadabbur — deep pondering of the meaning — is higher than mere recitation. Understanding what you recite, even partially, transforms the relationship with the Quran.
Mindfulness of address: When reciting verses where Allah speaks directly (“O you who believe…”), the reciter should feel personally addressed. When reciting verses of punishment, pause and seek refuge in Allah. When reciting verses of mercy and glad tidings, pause and hope and ask for what is described.
Outward Etiquette of Recitation
1. Begin with Isti’adha: Say “A’udhu billahi min al-shaytan al-rajim” (I seek refuge in Allah from the accursed Satan) before beginning recitation. This is commanded by the Quran: “When you recite the Quran, seek refuge in Allah from Satan the accursed” (16:98).
2. Begin with Bismillah: Say “Bismillahi al-Rahman al-Rahim” before each surah (except Surah al-Tawba, which has no Bismillah). This is the standard Sunni practice; recitation of Bismillah before each surah is also Sunnah.
3. Face the qibla if possible: While not obligatory, facing towards the qibla (direction of Mecca) for Quran recitation is recommended as an act of honor.
4. A pure and clean place: Recite in a clean space. Some scholars prefer not to recite in bathrooms (where a Mushaf should not be taken) and to avoid reciting while in a state of major ritual impurity (janaba).
5. Measured, unhurried recitation (tartil): The Quran commands: “And recite the Quran with measured recitation” (73:4). Rapid recitation (hadr) is permissible for revision and strengthening memory, but the best mode for spiritual benefit is deliberate, unhurried reading.
6. Beautiful voice: The Prophet (SAW) said: “Beautify the Quran with your voice” (Abu Dawud). Reciting the Quran in a pleasing, melodious manner is encouraged — provided it does not distort the pronunciation rules of tajweed.
7. Prostration of recitation (sujud al-tilawa): The Quran has 15 (or 14, by some counts) verses of prostration — when reciting or hearing these verses, the reciter and listeners perform a brief prostration in response to the divine majesty expressed in the verse.
Listening to the Quran
The obligation to listen: When the Quran is being recited aloud, the listeners have their own obligation: “When the Quran is recited, listen to it and be silent so that you may receive mercy” (7:204). This verse refers specifically to recitation in prayer, but the general principle of attentive listening extends broadly.
Responding to what is heard: When listening to the Quran recited beautifully, the heart should respond — if a verse of mercy comes, one hopes; if a verse of punishment, one fears; if a verse of Allah’s majesty, one is humbled. Ibn Mas’ud (ra) said that when he recited Quran to the Prophet, the Prophet wept when he heard the verse: “How will it be when We bring a witness from every nation, and We bring you as a witness against these?” (4:41)
Not interrupting recitation with talk: Unnecessary conversation during Quran recitation is disrespectful. If the Quran is playing in a room, maintaining a respectful level of quiet is appropriate — not treating it as background noise.
The Quran at Different Life Stages
For children: The first thing a Bohra child hears is the adhan in the right ear and the iqama in the left at birth. The first text they are taught to read is the Quran. The Quran accompanies every major moment of life — the tahadiq ceremony, the aqiqa, the madrasa years, the approach to Misaak.
Daily recitation: The Prophet (SAW) said: “The one who does not have any of the Quran in his chest is like a ruined house.” (Tirmidhi) Maintaining a daily recitation habit — even a few verses — keeps the Quran alive in the heart. The tradition of completing the entire Quran in Ramadan (khatm al-Quran) is a major act of worship.
The Quran in the home: “Do not make your houses into graves” — the Prophet (SAW) commanded reciting the Quran in homes so they remain spiritually alive. Surah al-Baqara recited in the home protects it from the devil. The sounds of Quran recitation in a home transform its atmosphere.
Recitation for the deceased: In Bohra tradition, Quran recitation after the death of a community member — particularly Surah Yasin and Surah al-Baqara — is a significant act of merit dedicated to the deceased. See also: Surah Yasin, Quran Sciences, Quran Compilation History
See also: Arabic Letters And Reading, Tajweed Basics, Juz Amma, Quran Memorization, Wudu, Ghusl