Excellence of Reciting The Holy Quran, Ameer-e-Ahl-e-Sunnat Allama Muhammad Ilyas Qadri

Excellence of Reciting
The Holy Quran

This booklet was written by Shaykh-e-Tariqat Amr-e-Al-
e-Sunnat, the founder of Dawat-e-Islami Allma Mauln
Abu Bilal Muhammad Ilyas Attar Qadiri Razavi

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in Urdu. The Translation Majlis has translated this booklet
into English. If you find any mistake in the translation or
composing, please inform Translation Majlis on the following
postal or email address with the intention of earning reward
[awb].

Translation Majlis (Dawat-e-Islami)
Alami Madani Markaz, Faizan-e-Madina, Mahalla Saudagran,
Old Sabzi Mandi, Baab-ul-Madina, Karachi, Pakistan
Contact#+92-21-34921389 to 91
translation@dawateislami.net

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Du for Reading the Book
ead the following Du (supplication) before studying a
religious book or Islamic lesson,
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, you will
remember whatever you study:

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Translation Translation Translation Translation

Y Allah

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! Open the portal of knowledge and wisdom for us,
and have mercy on us! O the One Who is the Most Honourable
and Magnificent!
(Al-Mustaraf, Vol. 1, p. 40)

Note: Recite alt-Alan-Nab once before and after the Du.
R

iii
Table of Contents
Excellence of Reciting The Holy Quran
Du for Reading the Book ........................................................................ ii
Transliteration Chart ................................................................................. v
Excellence of alt-Alan-Nab
......................................................... 1
The greatness of a devotee of the Holy Qurn ....................................... 2
Ten virtues for one letter ........................................................................... 3
The best person ........................................................................................... 3
The Qurn will intercede and take people into Paradise ...................... 4
The excellence of teaching an ya [Verse] or a Sunna ..................... 4
Rewards until the Day of Judgement for the one who teaches one
ya! ............................................................................................................ 5
Allah

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increases the reward until the Day of Judgement ..................... 5
Memorized 15 Juz of the Qurn in the womb of mother ..................... 6
21 Madan pearls regarding the recitation of the Holy Qurn ............... 8
The Madan child revealed the secret! ................................................... 13
It is Far on every Muslim to recite the Holy Quran correctly & to
abstain from incorrect recitation .............................................................. 15
Excellence of Reciting the Holy Qurn

iv
The excellence of Madan children who recite the Qurn ..................... 15
14 Madan pearls regarding Sajda at-Tilwa .................................... 16
For the fulfilment of needs ...................................................................... 19
The 14 yas of Sajda ............................................................................ 20
9 Madan pearls as regards to touching the Holy Qurn ....................... 22
A Madan request to publishers .......................................................... 24
4 Madan pearls regarding the translation of the Holy Qurn ............. 26
2 Madan pearls regarding the burial/submergence of Qurnic pages ... 28
8 Miscellaneous Madan pearls ............................................................... 29
5 Madan pearls regarding l-e-awb ............................................... 31
The method of l-e-awb ............................................................... 33
The method of Ftia......................................................................... 33
The method of Du [Supplication] for l-e-awb ......................... 37
17 Madan pearls regarding the Imma [Sunna Turban] .................... 38
Bibliography .............................................................................................. 42

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Transliteration Chart Transliteration Chart Transliteration Chart Transliteration Chart

A/a
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L/l

A/a
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Z/z

M/m
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B/b
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X/x

N/n

P/p

S/s

V/v,
W/w

T/t

Sh/sh
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Y/y

J/j
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A/a

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U/u

Kh/kh

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Excellence of Reciting
T
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Holy
Q
Q
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No matter how hard Satan tries to prevent you from reading this
booklet, do read it all;

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you will come across an
invaluable treasure of information and knowledge.
Excellence of alt-Alan-Nab

The Merciful Prophet, the Comforter of the Hearts, the Mercy
for the Universe, the Noble Prophet

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,
,
has stated,
Recitation of alt upon me is Nr [Light] on the Bridge of
ir. Whoever recites alt upon me 80 times on Friday; 80
years of his sins will be forgiven. (Mujam aghr, pp. 320, ad 5191)
May the teachings of the Qurn prevail; this is my prayer
Over all other flags, may the flag of Islam fly higher

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2
The greatness of a devotee of the Holy Qurn
Sayyidun Shaykh bit Bunn

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used to complete the
recitation of the Holy Qurn once every day. He

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would
always observe fast during the day and offer supererogatory al
throughout the night. He would always offer 2 Rakats of Nafl
al in every Masjid he passed by (this al is known as
Taiyya-tul-Masjid). Revealing the blessings bestowed upon him,
he says, I have completed the recitation of the entire Holy Qurn
and I have wept in the court of my Lord

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next to each and
every pillar of the Jmia Masjid.
He
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had exceptional love for al and for the
recitation of the Holy Qurn, and the extent of the blessings
upon him is coveted. Consequently, after his passing away,
during the burial, suddenly a brick slipped and fell into the
grave. When some people leaned in to pick up the brick they
were amazed to see that the Shaykh
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was standing in
his grave and offering his al! When his family members were
asked about that, his respected daughter said: My honourable
father

_.
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would make the following supplication every
day, O Allah

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! If you grant anybody the blessing of offering
al in his grave after death, then privilege me too [with such a
blessing]. It is reported that whenever people would pass close
by the blessed tomb of the Shaykh
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, they would hear
the utterance of the recitation of the Holy Qurn coming from
inside the blessed grave. (ilyat-ul-Auliy, Vol. 2, pp. 362 to 366)

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May Allah

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have mercy on him and forgive us for his sake!
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Ten virtues for one letter

The Noble and Glorious Qurn is the Sacred Word of Allah

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;
reading the Qurn, teaching the Qurn, listening to the Qurn,
and reciting the Qurn for others to listen to, are all rewarding
acts. On reciting one letter of the Holy Qurn, one reaps ten
virtues. In this respect, the Holy Prophet
,
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has
stated, Whoever recites one letter of the Book of Allah

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, he
will get one virtue which will be equivalent to ten virtues. I am not
saying that Alif-Lm-Mm (

) is one letter; in fact Alif (
) is
one letter, Lm (
) is one letter, and Mm (

) is one letter.
(Jmi Tirmi, Vol. 4, pp. 417, ad 2919)
To recite the Qurn, O my Lord! Give me the ability
So that heart may be cleansed from the iniquity

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The best person

The Embodiment of Nr, the Noble Prophet
,
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has stated:

Meaning: The best

person amongst you is the one who learnt the Holy Qurn, and
taught it to others. (Sa Bukhr, Vol. 3, pp. 410, ad 5027)

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Sayyidun Ab Abd-ur-Ramn Sulami

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used to teach
the Holy Qurn in the Masjid and he would say, This ad has
made me seated here. (Fai-ul-Qadr, Vol. 3, pp. 618, ad 3983)
O Allah! Make me a fi of the Holy Qurn
And make me steadfast upon the commands of the Holy Qurn

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The Qurn will intercede and take people into Paradise

It is narrated by Sayyidun Anas

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that the Prophet of

Mankind, the Peace of our Heart and Mind, the Most Generous
and Kind
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has stated, Whoever learnt and
taught the Holy Qurn, and then acted upon whatever is in the
Holy Qurn; the Qurn will intercede for him and take him into
Paradise. (Mujam Kabr, Vol. 10, pp. 198, ad 10450; Trkh Dimishq,
Vol. 41, pp. 3)
The passion to recite the Qurn for this I supplicate
To die as a martyr under the Green Dome O Allah

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, make
this my fate
The excellence of teaching an ya [Verse] or a Sunna
It is narrated by Sayyidun Anas

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that whoever teaches

one ya of the Glorious Qurn or any Sunna of the Dn to
anyone, Allah

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will prepare such a reward for him on the

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Day of Judgement, that there will be no reward better than that
for anybody. (Jamul-Jwmi, Vol. 7, pp. 281, ad 22454)

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Rewards until the Day of Judgement for the one who

teaches one ya!
It is narrated by the Possessor of Two Nrs, the Compiler of the
Holy Qurn, Sayyidun Umn ibn Affn

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that the
Prophet of Rama, the Intercessor of Umma, the Owner of
Janna
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has stated, Whoever teaches one ya
of the Holy Qurn will receive double the reward of the one who
learns [that ya]. In another ad, it is narrated by
Sayyidun Anas

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that the Beloved and Blessed Prophet
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has stated, Whoever teaches one ya of the
Glorious Qurn, as long as that ya continues to be recited, he
will continue to get reward. (Jamul-Jwmi, Vol. 7, pp. 282, ad
22455-22456)
The passion to recite the Qurn grant it to me
O Allah! Forgive all my sins out of Your Mercy
Allah

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increases the reward until the Day of Judgement
It is mentioned in a ad, Whoever teaches one ya of the
Book of Allah

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or one chapter of knowledge, Allah

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will continue to increase his reward until the Day of Judgement.
(Trkh Dimishq, Vol. 59, pp. 290)
O my Lord! Bestow upon me the passion to seek the
knowledge of Islam
O Allah! Grant me the enthusiasm to learn and teach
the Holy Qurn

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Memorized 15 Juz of the Qurn in the womb of mother

A useful question, with its faith-enlightening reply, is hereby
presented from Malft-e-Al arat:
Question: Your eminence! Is there any age specified in the
Shara for Taqrb-e-Bismill
1
?
Response: There is nothing fixed in the Shara [in this regard],
however the age of 4 years, 4 months, and 4 days has been
considered [for this] by the respected scholars. When Sayyidun
Shaykh Khwja Qub-ul-aq wad-Dn Bakhtiyr Kk
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was 4 years, 4 months, and 4 days old, his Taqrb-e-Bismill
was arranged and people were invited. Sayyidun Shaykh
Khwja Gharb Nawz
_.
,
was also present and was
about to ask the child to recite the Bismill, but then he was
invoked with Divine Inspiration [Ilm], Wait, mid-ud-dn

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Ceremony to solemnize the commencement of reading of the Holy Qurn by ones child.

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Ngor is coming and he will teach [the child to recite

].
At the same time in Ngor, Q mid-ud-dn
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,

received Divine Inspiration telling him to go and teach one of
the servants of Allah to recite the

. Immediately, he
visited the ceremony and said to the child, Son! Recite

. The child began to recite

and he continued to recite from the

beginning of the Holy Qurn until he had completed the
recitation of 15 Juz by heart. Shaykh Q mid-ud-dn and
Shaykh Khwja Gharb Nawz
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said, Son! Continue
reciting! The young child replied, I had heard this much in the
womb of my mother, and this is as much as she had memorized,
so I too memorized this much! (Mulfut-lharat, pp. 481) May
Allah

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have mercy on them and forgive us for their sake!
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O Allah! Make me truthful in my love for You

And make me a sincere devotee of Your Prophet too!

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Unfortunately, due to a lack of Islamic knowledge, many Muslims

today are unaware of the rulings of Shara regarding the

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recitation of the Qurn, teaching the Qurn, listening to the
Qurn, touching the Qurn, etc. In order to propagate the
knowledge of Islam, and with the intention of saving Muslims
from sins, a garland of colourful Madan pearls is hereby
presented.
21 Madan pearls regarding the recitation of the Holy
Qurn
1. Amr ul Mminn, Sayyidun Umar-al-Frq

_.
,

used to kiss the Holy Qurn every day, and would say,
This is the covenant of my Lord

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, and His Book.
(Dur-re-Mukhtr, Vol. 9, pp. 634)
2. It is Mustaab to recite Taawwu

when
beginning Tilwa, and it is Sunna to recite Tasmiyya

at the start of a Sra, otherwise it is Mustaab.
(Bar-e-Sharat, Vol. 1, Part 3, pp. 550)
3. If Tilwa is started from Sra Tauba, then recite both
Taawwu and Tasmiyya; however, if Tilwa is started
from before this point, and Sra Tauba comes along
during the recitation, there is no need to recite Tasmiyya.
The recitation of special Taawwu at the start of this Sra,
which has been introduced by some of uff of these
times is baseless. Moreover, the common view that
Tasmiyya should not be recited even when starting from
Sra Tauba is simply incorrect. (ibid, pp. 551)

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4. It is Mustaab to perform Tilwa in the state of Wuu,
facing the Qibla, and whilst wearing good garment. (ibid,
pp. 550)
5. Reciting the Holy Qurn by looking at it is preferable than
reciting it by heart, because this not only involves reciting
the Qurn, but it also includes looking at the Holy Qurn
as well as touching it, and all these are acts of worship.
(Ghunya-tul-Mutamall, pp. 495)
6. The Holy Qurn should be recited in an exceedingly
elegant voice, and if somebody does not possess a pleasant
voice, he should try to beautify his voice when reciting.
However, it is impermissible to recite in such a tone that
causes the improper utterance of the letters, like the way
that singers do. Take utmost care in upholding the rules
and regulations of recitation [Tajwd]. (Dur-re-Mukhtr; Rad-
dul-Mutr, Vol. 9, pp. 694)
7. It is preferred to recite the Holy Qurn in an audible voice,
as long as it doesnt cause trouble for anybody who is
praying, anybody who is ill or anybody who is asleep.
(Ghunya-tul-Mutamall, pp. 497)
8. When the verses of the Holy Qurn are recited aloud, some
people, although remaining silent, continue to look around
and continue to perform various movements and gestures.
Such people should note that listening attentively is also

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essential in addition to remaining silent. In this respect, Al
arat, the Leader of the Al-us-Sunna, Shaykh Imam
Ahmad Raz Khn
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has stated on page 352 of
Volume 23 of Fatw Razawyya, It is Far [Compulsory]
to listen attentively and to remain silent when the Holy
Qurn is recited. Allah

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has stated:

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And when the Qurn is recited, listen to it attentively and keep
silent, so that you are bestowed with mercy (Kanz-ul-mn [translation
of Qurn]) (Part 9, Sra al-Arf, Verse 204)
9. When the Holy Qurn is recited aloud, it is Far on all
attendees to listen to it provided they have congregated for
the purpose of listening. Otherwise, it is sufficient if one of
them listens, while others may carry out their activities.
(Fatw Razawiyya (Jadd), Vol. 23, pp. 353)
10. It is arm for everybody in a gathering to recite aloud.
In gatherings of l-e-awb, usually everybody recites
aloud this is arm [Strictly Forbidden]. If a number of
people recite, the ruling for them is to recite quietly.
11. If, when reciting in the Masjid, other people are present
who are offering al or reciting invocations, you should
recite in such a volume that only you can hear; the sound
should not reach the person next to you.

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12. It is impermissible to recite the Holy Qurn aloud in the
marketplace, or anywhere where people are working. If
the people do not listen to recitation, then the sin will be
upon the reciter. If the reciter began reciting before the
people became occupied in their work at a place that is
not specified for work, then if people do not listen to
recitation, the sin will be upon those people. However, if
he began to recite after they had already started working;
the sin will be on the reciter. (Ghunya-tul-Mutamall, pp. 497)
13. It is also discouraged to recite aloud where somebody is
learning Islamic knowledge, or where a student of Islamic
sciences is revising or researching. (ibid)
14. There is no harm in reciting the Holy Qurn whilst lying
down, as long as the legs are folded up [i.e. not stretched
out] and the face is uncovered. Additionally, it is also
permissible to perform Tilwa whilst walking or working,
provided attention of the heart is not distracted; otherwise
it would be Makru [Disliked]. (ibid, pp. 496)
15. It is impermissible to recite the Holy Qurn in the bathroom
or in places of impurity. (ibid)
16. Listening to recitation of the Holy Qurn is better than
reciting the Holy Qurn or offering Nafl al
[Supererogatory Prayer]. (ibid, pp. 497)

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17. If somebody recites incorrectly, it is Wjib for listener to
correct him, provided that it does not create animosity or
envy. (ibid, pp. 498)
18. In the same way, if somebody takes somebody elses Qurn
temporarily, and he notices some printing or transcription
error in it, it is Wjib for him to inform the owner. (Bar-
e-Sharat, Vol. 1, Part 3, pp. 553)
19. In the summer, it is better to complete the recitation of the
Holy Qurn in the morning, whereas in the winter, it is better
to complete it in the initial part of the night, because it is
mentioned in a ad, Whoever completes the recitation of
the Holy Qurn at the start of the day, angels will ask
forgiveness for him until the evening, and whoever completes
it at the beginning of the night, angels will ask forgiveness
for him until the morning.
As the daytime is longer in the summer, completing the
recitation of the Holy Qurn in the morning will result in
more supplications for forgiveness by the angels. On the
other hand, the nights are longer in winter; therefore
completing it in initial part of the night will amount to more
[supplications for] forgiveness. (Ghunya-tul-Mutamall, pp. 496)
20. When the recitation of the full Qurn is completed, it is better
to recite Sra Ikhls 3 times. This also applies when offering

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Tarw al; however, if completion is being done in Far
al, do not recite Sra Ikhls more than once. (ibid)
21. On completion of the recitation of the full Holy Qurn, after
reciting Sra Ns, recite Sra Ftia and Sra Baqara
up to

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, and then make Du [supplication],
because this is Sunna. In this respect, Sayyidun Abdulla
bin Abbs

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reported from Sayyidun Ubay bin
Kaab

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, When the Merciful Prophet
,
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would recite

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, he would start Sra Ftia,
then Sra Baqara up to

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, and then after
asking the Du [supplication] for the completion of the
recitation of the full Qurn, he would stand up. (Al-Itqn f
Ulm-il-Qurn, Vol. 1, pp. 158)
The Madan child revealed the secret!
Sayyidun Ab Abdulla
_.
,
has stated, Sayyidun
Shaykh Abul asan Muhammad bin Aslam s

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used to take utmost care in concealing his good deeds, to the
extent that he once said, If it were up to me, I would hide away
from even Kirman Ktibn (the two respected angels who write
down a persons deeds) to perform the worship of Allah

.
!
The narrator has stated, I was in the company of the Shaykh
_.
,
for a period of over 20 years but I never saw him,
other than on Fridays, performing even two Rakats of Nafl

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al. The Shaykh
_.
,
would take a pot of water into his
special room and then close the door from the inside. I was
never able to find out what he
_.
,
did in his room, until
one day, when his son began to cry loudly. As the childs
mother began to try to calm the child down, I asked, Why is
the child crying so much? Then the respected lady said, This
childs father (Sayyidun Shaykh Abul asan s
_.
,
)
recites the Holy Qurn in this room and cries [with fear of
Allah

.
], so this child also begins to cry upon hearing his
father crying!
Shaykh Ab Abdulla
_.
,
stated, Shaykh Sayyidun
Abul asan s
_.
,
, in order to protect himself from
the perils of ostentation, would take so much care to conceal his
good deeds that after performing worship in his special room
and before coming out, he would wash his face and put kohl in
his eyes, so that nobody would be able to guess that he had been
crying by looking at his face or eyes! (ilyat-ul-Awliy, Vol. 9, pp. 254)
May Allah

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have mercy on him and forgive us for his sake!
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May my every action be solely for You

Grant me such sincerity I implore You!

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! On one hand, these are the most sincere and devout
people who conceal their good deeds; and unfortunately, on the
other hand, there are the naive, sincerity-lacking people like us,
who loudly proclaim and declare any good deeds we perform.
First of all we do not even manage to perform good deeds, and if
we rarely succeed in doing a good deed, we end up showing off!
My insolent ego has affected my heart deep inside it
When I did a good deed, I wasnt able to hide it

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It is Far on every Muslim to recite the Holy Quran

correctly & to abstain from incorrect recitation
The Leader of the Al-us-Sunna, Allma Mauln Al-j Al-
fi Al-Qr Ash-Sha Imm Amad Raz Khn

has
stated, Without doubt, to learn enough Tajwd that one is able
to correctly pronounce every letter
1
and save himself from
mistakes in recitation is Far al-Ayn [compulsory for every
individual]. (Fatw Razawiyya (Jadd), Vol. 6, pp. 343)
The excellence of Madan children who recite the Qurn
Allah

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wills to torment the people of the Earth, but when
He

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hears the children reciting the Holy Qurn, He

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holds the torment back. (Sunan Drim, Vol. 2, pp. 530, ad 3345)

1
That is to articulate all of the Quranic letters from their correct point of articulation
according to the principles of Tajwd.

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O Allah! Bless us for the sake of those children, who have the
Qurn memorized
Bless us for the sake of the Green Dome, whose light has the
world mesmerized
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! From the platform of the global non-political
movement for propagation of Qurn and Sunna, Dawat-e-
Islami, countless Islamic seminaries have been established in
various countries across the world, under the name of Madrasa-
tul-Madna.
At the time of writing this, in Pakistan, there are 50,000 boys
and girls being taught recitation and memorization of the Holy
Qurn for free in these seminaries. Additionally, classes for
adults who wish to learn the correct pronunciations of the Holy
Qurn, under the name of Madrasa-tul-Madna (for adults)
have also been established in innumerable Masjid and at other
locations. In these classes, people who remain busy at work and
other activities throughout the day are taught the correct way to
recite the Glorious Qurn and various Dus [supplications] and
Sunnas, usually after alt-ul-Isha for approximately 40
minutes.
..
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.
! Similar institutions, with the same name,
have also been established for Islamic sisters.
14 Madan pearls regarding Sajda at-Tilwa
1. Sajda-at-Tilwa becomes Wjib when one recites or hears
an ya [Verse] of Sajda [Prostration]. (Al-hidyah, Vol. 1, pp. 78)

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2. Recitation of the translation of an ya of Sajda in Persian
or any other language also makes the Sajda Wjib on the
reciter and the listener, whether the listener understands that
this was an ya of Sajda or not. However it is necessary to
inform him that it was translation of ya of Sajda if he is
unaware of it. And if it was recitation of ya of Sajda,
then it is not necessary to inform the listener that it was
ya of Sajda. (Fatwah Alamgr, Vol. 1, pp. 133)
3. It is a condition for recitation that the volume of recitation
should be at least such that it can be heard by the reciter
himself if there is nothing preventing him from hearing.
4. It is not necessary for the listener to have intentionally
heard the ya; the Sajda becomes Wjib even on hearing
the ya unintentionally. (Al-hidyah, Vol. 1, pp. 78)
5. If the ya was recited with such a volume that it can be
heard, but because of noise or deafness he was unable to
hear, the Sajda becomes Wjib on him. However, if his
lips merely moved but sound was not produced, the
Sajda will not be Wjib. (Fatwah Alamgr, Vol. 1, pp. 132)
6. It is not necessary to recite the entire ya for the Sajda to
become Wjib. Merely reciting the word which contains the
matter of the Sajda, along with a word present before or
after it, is sufficient [for it to become Wjib]. (Rad-dul-Mutr,
Vol. 2, pp. 694)

18
7. Method of Sajda at-Tilwa: The Sunna method of the
Sajda is as follows: Stand up, and then whilst saying

go into Sajda and recite

a minimum of 3 times.
Then whilst saying

, stand up. Reciting

before and after the Sajda is Sunna. Standing before going
into Sajda and standing after performing the Sajda both
are Mustaab. (Dur-re-Mukhtr, Vol. 2, pp. 699)
8. It is not required to raise the hands when saying

for the Sajda at-Tilwa, nor is it required to recite the
Tashaud (Attaiyyt) or pay the Salm. (Tanvr-ul-Abr,
Vol. 2, pp. 700)
9. When making an intention for the Sajda at-Tilwa, it is
not necessary to relate it to the specific ya; a general
intention of performing Sajda at-Tilwa is sufficient.
(Dur-re-Mukhtr, Rad-dul-Mutr, Vol. 2, pp. 699)
10. If an ya of Sajda is recited outside of al, it is not
Wjib to perform the Sajda immediately. It is, however,
preferred to perform it immediately. If one is in the state of
Wuu, then delaying it is al-Makr-u-Tanz. (Dur-re-
Mukhtr, Vol. 2, pp. 703)
11. If it is not possible to perform the Sajda at that time for any
reason, it is Mustaab for the reciter and the listener to recite:

19

.
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We heard and we obeyed; may forgiveness from You be granted,
O our Lord, and towards You we have to return. (Kanz-ul-mn
[translation of Qurn]) (Part 3, al-Baqara: 285)
(Rad-dul-Mutr, Vol. 2, pp. 703)
12. If, in the same Majlis
1
(an assembly), one ya of Sajda is
repeatedly recited or listened to, only one Sajda will be
Wjib, even if it is heard from different people. Similarly, if
one recited an ya [of Sajda], and then he heard same
ya from someone else, only one Sajda would be Wjib
upon him. (Dur-re-Mukhtr, Rad-dul-Mutr, Vol. 2, pp. 712)
13. It is al-Makru-u-Tarm to leave the ya of Sajda out
when reciting the whole Sra. There is no harm in reciting
the ya of Sajda alone; however, it is better to recite a
few preceding or succeeding yas with it. (Dur-re-Mukhtr,
Vol. 2, pp. 717)
For the fulfilment of needs
14. According to the anaf Doctrine there are 14 yas of
Sajda in the Holy Qurn, and if all 14 of these are recited in

1
For the definition of a Majlis and for more details regarding gatherings, refer to the
publication of Maktaba-tul-Madna: Bar-e-Sharat, Vol. 1, Part 4, pp. 736.

20
a Majlis for any particular purpose, and then the Sajdas are
performed, Allah

.
will fulfil that purpose; whether the
person does a Sajda after every ya or does all 14 Sajdas
collectively after reciting all 14 yas. (Bar-e-Sharat, Vol.
1, Part 4, pp. 738)

.
\
The 14 yas of Sajda

1.

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21

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(Part 23, d: 24-25)

22

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(Part 30, Alaq: 19)

.
\

9 Madan pearls as regards to touching the Holy Qurn
1. When not in the state of Wuu [Ritual Ablution], it is Far
to perform Wuu in order to touch the Noble Qurn. (Nr-
ul-, pp. 18)
2. When not in the state of Wuu, it is permissible to recite
the Holy Qurn by looking without touching it.

23
3. It is not permissible to perform Tayammum in order to
touch the Holy Qurn, to perform Sajda at-Tilwa, or to
perform Sajda ash-Shukr [Prostration of Gratefulness],
when water is in reach. (Bar-e-Sharat, Vol. 1, Part 2, pp. 352)
4. It is arm for a person upon whom Ghusl [Ritual Bath] is
Far, to touch the Holy Qurn. This includes the blank
margins, the cover, and the cloth of the Holy Qurn.
Similarly, it is also arm to recite the Holy Qurn by
looking at or from memory, to write an ya, to write a
Tawz [Amulet] of an ya, to touch such an amulet, or to
touch or wear such a ring which has Qurnic verses
inscribed e.g. ring having inscribed Muqaat
1
. (Bar-e-
Sharat, Vol. 1, Part 2, pp. 326)
5. If the Holy Qurn is in a case, it is permissible to touch the
case. It is also permissible to touch it using a handkerchief or
any other type of cloth which is neither integral to you nor to
the Holy Qurn. It is arm to touch the Holy Qurn with
the sleeve of your shirt or the edge of your scarf; even if a
corner of a shawl is hanging off one shoulder, you cannot
use the other corner of that shawl to touch the Holy Qurn,
as all of these are considered as being integral to you in the
same way as the cover of the Holy Qurn is considered as
being attached to it. (Dur-ru-Mukhtr, Rad-dul-Mutr, , Vol. 1, pp. 348)

1

etc. are called Muqaat letters.

24
6. The rulings of reciting and touching the Holy Qurn also
apply to translations of the Holy Qurn in English, Persian,
or any other language. (Bar-e-Sharat, Vol. 2, pp. 327)
7. It is not permissible for the one who has not performed
Wuu or for whom Ghusl is due to touch an ya written in
a book or in a newspaper; similarly, it is also not permissible
to touch the back side of the paper directly behind the
section where ya is written.
8. A person who has not performed Wuu or on whom Ghusl
is due is not allowed touching any part of a piece of paper
upon which only an ya, and nothing else, is written; this
includes touching the front, back, the edges etc.
Y Allah! Make me learn protocols of the Qurn, so auspicious
Show me the Kaba; and the emerald dome, so blessed
A Madan request to publishers
9. It is a heartfelt Madan request to the publishers of religious
books and monthly journals to refrain from printing any
yas or translations of yas on any side of the front cover
or back cover of books, pamphlets, booklets etc. because in
picking up and touching the book, countless Muslims are
caught up in absent-mindedly touching the yas without
Wuu.

25
In this respect, Allma Mauln Al-j Al-fi Al-Qr
Ash-Sha Imm Amad Raz Khn

has stated on
page 393 of volume 23 of Fatw-e-Razawyya, Printing
yas onto a paper which is wrapped around a bundle or
packet of newspapers or booklets, or on cards or envelopes,
causes disrespect to occur and leads towards arm, because
it could be touched by postmen or others who may not be in
the state of Wuu or may require Ghusl, or by Kuffr
[Disbelievers] who are always in a state of impurity [i.e.
without Ghusl], and this is arm. Allah

.
has stated:
,

.

.
.
.
.
. .
i
.
.

.
. .
.
u
. .
.
.
..
.
_
(Translation from Kanz-ul-mn:

None is allowed to touch it, except when in state of ritual
ablution).
These might be placed on the floor in order to affix seals;
these might be ripped and thrown into the waste, and this
misconduct with ya resulted from the act of the publisher
or writer.
What is faith? I asked my intellect
My intellect responded: faith is all respect

,.
.
|
-
. .
. ! If you see an ya of the Holy Qurn printed on

the cover of any book, it is requested that, after making good
intentions, you show the aforementioned passage to the
publisher, or send them a photocopy of it by mail [or email].

26
Along with it you should write, After seeing an ya of the
Holy Qurn on the cover of your so-and-so book, I am writing
to request that you kindly refrain from printing yas or their
translations on the covers of books, so that Muslims can be
protected from unmindfully touching them without Wuu.

If the publisher is a devotee of the scholars of Islam

| |
.` . ..
.
,
he will bless you with his supplications, and will express his
intention to be mindful in such matter in the future.
O Lord! Protect me always from those who disrespect
And may I too never commit any form of disrespect
4 Madan pearls regarding the translation of the Holy
Qurn
1. The translation of the Holy Qurn should not be read
without the Tafsr [Commentary]. What follows is a
summary of part of a Fatwa written by Al arat Imm
Amad Raz Khn

, It is impossible to gain an
understanding from simply reading the translation of the
Holy Qurn without extensive knowledge. In reality, there
is more harm than goodness in this. If you are to read the
translation, you should do so under guidance of some
expert, pious perfect Sunni scholar. (Fatw Razawiyya
(Jadd), Vol. 23, pp. 382)

27
2. In order to understand the Holy Qurn, obtain a copy of the
translation written by Al arat, the Reviver of the Sunna,
the Guide of Tarqa, the Scholar of Shara, Allma
Mauln Al-j Al-fi Al-Qr Ash-Sha Imm Amad
Raz Khn

, which is entitled Kanz-ul-Imn

[Treasure of Faith], comprising of the commentary by the
name of Khazin-ul-Irfn written by Allma Mauln
Sayyid Namuddn Murdbd

| .
,. _
; or the
commentary written by Allma Muft Ahmad Yr Khn
Nam

. .
. .
...|
_ ,.
..|
, entitled Nr-ul-Irfn.
3. Act upon the Madan Inm1 of reciting 3 verses of the
Holy Qurn (with translation and commentary) every day;
|
.`
| . ..
.
you will see the blessings of this for yourself.
4. In accordance with the organisational structure of Dawat-
e-Islami, each Masjid has been regarded as a al alqa
(Sub-Unit). In every al alqa it is an aim to establish a
Madan alqa (A Study Circle) every day after alt-ul-Fajr

1
In the Madan environment of Dawat-e-Islami, there are 72 Madan Inmt [Madan
Action Points] for Islamic brothers and 63 for Islamic sisters, which have been
formulated in the form of questions in a booklet to help Muslims to lead a pious Islamic
lifestyle. Those who are fortunate enough perform Fikr-e-Madna [self-reflection] on a
daily basis whilst filling in the boxes given for answers, and then they hand the booklet in
to their local Zimmadr [representative] of Dawat-e-Islami within the first 10 days of
every new Islamic month. To learn about the complete method for this, obtain the
booklet entitled Madan Inmt from Maktaba-tul-Madna [the publishing house of
Dawat-e-Islami]. The majority of the publications of Maktaba-tul-Madna are available
on Dawat-e-Islamis website: www.dawateislami.net for free download.

28
to recite/listen 3 verses of the Holy Qurn with the translation
of Kanz-ul-mn and the commentary of Khazin-ul-
Irfn/Nr-ul-Irfn. If possible all Islamic brothers should try
to gain the blessings by participating in Madan alqa.
2 Madan pearls regarding the burial/submergence of
Qurnic pages
1. If a transcript of the Holy Qurn becomes so old that it is
no longer possible to recite from it and there is a likelihood
of the pages slowly decomposing or being ruined, it should
be wrapped in a pure cloth and buried in a secured place.
For this, a Laad (a sort of grave) should be made (after
digging a ditch, make an opening in the wall which faces the
Qibla, large enough to contain all the sacred pages) so that
dirt does not fall on it. Alternatively, having placed it into
the ditch, place a board over it as a shelter, so that the dirt
does not fall on it. If a transcript of the Holy Qurn becomes
old, it should not be burned. (Bar-e-Sharat, Part 16, pp. 138)
2. The sacred pages of the Holy Qurn should not be placed
into the shallow part of the sea, or into a shallow river or
stream, because this generally causes them to float on to the
shore and leads to severe disrespect. The method of putting
them into sea is firstly to place them in an empty bag or sack,
along with a heavy stone and then make some incisions into
the bag or sack so that water can enter into it immediately

29
and it can sink to the bottom of the sea. If water does not
enter into it, it sometimes floats for miles and reaches the
shore. In the greed of obtaining the bag or sack, at times
uncivilised people, or even Kuffr heap the respected pages
at the shore and then such severe acts of disrespect take place
that the heart of a devotee would begin tremble upon
hearing about such events. In order to ensure that the bag or
sack reaches the deep part of the sea, help can be obtained
from a Muslim boatman, however it should be remembered
that the incisions should be made in any case.
May I respect the Qurn all the time
O Lord! With Your fear may I always tremble

.
\
8 Miscellaneous Madan pearls

1. It is a protocol to keep the Holy Qurn in a case or in a cover.
Muslims have been acting upon this since the time of the
aba and Tabin

~|
. (Bar-e-Sharat, Part 12, pp.
139)
2. One of the etiquettes of the Holy Qurn is to refrain from
turning the back towards it, spreading out the legs towards
it, putting the feet higher than it, and being on a higher
surface as compared to it. (ibid)

30
3. The 3 sciences of Lught [Language], Naw [Grammar],
and arf [Morphology] are all equal in status. It is
permissible to put any book of these sciences on top of the
other one. On top of those, books of Ilm-ul-Kalm1 can be
placed; on top of those, books of Fiqh [Jurisprudence] can
be placed; and on top of those, books of ad and
supplications mentioned in the Holy Qurn and ad can
be placed. Then on top of those, books of Tafsr can be
placed; and finally, on top of all of these, the Holy Qurn
can be placed. Do not put any cloth on top of a suitcase in
which the Holy Qurn has been placed. (Fatwah Alamgr,
Vol. 5, pp. 323- 324)
4. If someone keeps a Holy Qurn in his house with intention
of blessings and goodness, but he does not recite it, he will
not be sinful. In fact, even this intention of his will be a
means of reward for him. (Fatw Q Khn, Vol. 2, pp. 378)
5. If the Holy Qurn accidently falls from someones hands
or rack onto the floor, there is no sin for him nor is any
Kaffra [Expiation] required.
6. If somebody

. . ...|
,..
.
throws the Holy Qurn onto the
floor with the intention of disrespect, or puts his feet on
the Holy Qurn with the intention of disrespect; he will
become a Kfir.

1
Ilm-ul-Kalm is that branch of Islamic sciences which deals with philosophical study
of attributes of Allah

.
.

31
7. A statement made in words of vow (Qasam) or oath whilst
holding the Holy Qurn in hands or putting hand onto the
Holy Qurn is recognized as a firm vow (Qasam). However,
if someone says something without uttering specific words
of vow/oath while holding the Holy Qurn in his hands or
putting his hand onto the Holy Qurn, vow (Qasam) will
not establish in this case nor will any Kaffra [Expiation]
be required. (Fatw Razawiyya (Jadd), Vol. 13, pp. 574-575)
8. Even if there are many Qurns stocked in a Masjid, and not
all of them are being used; some are wearing out; it is
impermissible to sell them and to spend price in the affairs
of the Masjid. However, such Qurns may be distributed to
be placed into other Masjids and Islamic schools. (Fatw
Razawiyya (Jadd), Vol. 16, pp. 164)
O my Lord! May recitation become part of my daily routine!
In reciting the Qurn wholeheartedly, may I become keen!

.
\
5 Madan pearls regarding l-e-awb

1. The Beloved and Blessed Prophet
,
_.
.
has
stated, The condition of a deceased person in his grave is
like that of a drowning person; he waits anxiously for
supplications from his father, his mother, his brother or
his friend. When anyones supplication reaches him, he

32
considers it better than the world and everything that it
contains. Allah

.
bestows the awb gifted by living
relatives to the deceased like mountains. The gift of the
alive to the dead is to supplicate for their forgiveness.
(Shuab-ul-mn, Vol. 6, pp. 203, ad 7905)
2. It is mentioned in abarn, When somebody sends the
awb [Reward] of good deeds to a deceased person, Jibrl
.
,.
..|
..
.
places the awb in a refulgent tray and stands
carrying it near the grave and says, O inhabitant of the
grave! Your relatives have sent a gift; accept it. On
hearing this, he becomes happy, whereas his neighbours
(the deceased present in his neighbouring graves) are
grieved on their deprivation. (Mujam Awsa, Vol. 5, pp. 37,
ad 6504)
Alas! The frightening grave is darker than the night
O Lord! With Your mercy, illuminate it with light
3. In addition to the l-e-awb of the recitation of the Holy
Qurn, one may also make the l-e-awb of any good
deed like Far, Wjib, Sunna, Nafl, al, Fasting, Zak,
Hajj, delivering a speech or Dars, travelling with a Madan
Qfila, acting upon the Madan Inmt, partaking in the
call towards righteousness, studying a religious book or
making individual effort for Madan acts etc.

.
\

33
The method of l-e-awb
4. l-e-awb is not a difficult task; even it is sufficient to say
or make the intention n in the heart that, O Allah

.
!
Grant the reward of the Holy Qurn I have recited (or the
reward of my so and so good deeds) to my deceased
mother
|
.`
| . ..
.
the awb will be delivered.
The method of Ftia
5. The method of Ftia that is common amongst Muslims
nowadays, especially upon food, is very good. As this is
done, the l-e-awb of recitation etc. can also be made
along with. Put out all the foods which have been made for
l-e-awb in front (or put out a small amount of each
food), along with a glass of water.
Then, reciting

, recite Sura-tul-Kfirn
once:

, .
. .... i
, .
.
.
-
.
.

, ..
-
.
.

. ...
: .
.
_
.
.
.
.
_ ,
.
_
-
.
s .
.
.
.
.

.
,
.
.
.
_
.
.

.

.
,
.
,
.
.

.
s
,
.
,
.
. .
.
.
.
-
,
,.
.
. .
.
.
.

.

.
, ,
.
.

.
.
.
.
_
.
.

.

.
, ,
,
:
.
_
.
,
e
.


34
Recite Sura-tul-Ikhls 3 times:

, .
. .... i
, .
.
.
-
.
.

, ..
-
.
.

. ...
: .
.
>
_ i .
.
.
-
,
.
-
.

, ,
.
i .
.
.
,
.
.
.
.
.i
, ,
,
.
i
,
.
i
.
,
.
.
,
.
i
,

.
,
,
.
i
.
.
i .
.
.
.
-
,
.
-
.
,
Recite Sura-tul-Falaq once:

, .
. .... i
, .
.
.
-
.
.

, ..
-
.
.

. ...
: ..
_
.
.
.
.
.
,
.
.
.

_ ,
.
.
_
.
.
.
-.
.
.
.
c , ,
.
.
:
.
,
.
:
.
.
.
.
.
c
.
.
,

.
c
.

.
,
,
.
:
i _
<
.
.
.
.
.i ,
.
-
.
c
.

.
, . ,
.
,
.
.
.
-
.
:
..
Recite Sura-tun-Ns once:

, .
. .... i
, .
.
.
-
.
.

, ..
-
.
.

. ...
: ..
.
.

, ,
_.
.
.
.i
.
,
.
,
_.
.
.
.i :
.
.
.
i . ,
_.
.
.
.i
.
c
,
_.
.
.
.
.
s
_
.
.
.
_.
.
.
.i
.
.
,
.
.
i ,
.
,
l
.
.
.

.
_
_.
.
.
.i ,

35
Recite Sura-tul-Ftia once:

, .
. .... i
, .
.
.
.
.

- ..
-
.
.

. ...
,

.
s
.
i
. .
.
.
.
,
.
,
.
.
.
.
_ ,
-
.
.

-
.
.
, ,
.
,i
.
:
_
,

.
.

.
,
-
.
.
.
u.
.
.

-
.
:
.
.
.
.
u.
_ ,
>
, .
.
.
i
.
.
,i
:
.
:
.
, ,
.
,
.
.
i
.
.
-
.
.

.
_
.
<
.
.
.
.
.
.
-
.
.
a
.
.
, .
.
.
,
.
,
.
\
.
.
ai
.
i
.
_ ,
Recite the following once:

i . .
.
, ,
:
.
:i
.
,
.

: . ' .
>
.
,
:
.
.
:
.
.
i
.
_ ,
,
.
.
i

.
_
.
_

.
-
i.
,
.
,
.
.
.
.i
.
_ ,
.
: .
.
.
.

.
,
:
.
,
.
,
.
.
_ ,
.
,
.
.
i .

.
_
.
.
.
,
.
_

.
i
.
.
.
.
.
,
.
:
.

.
.
:
,
.
:
,
.
,
:
.
:
.
_ ,
i,
.
.
.
.
:
> _
.
.

.
,

.
_

.
:
i,

.
,
t
.
,
.
.
, ,
Then, recite the following five verses:

1.
i
.
, .
.

-
,
-
.
.
,
-
. .
-
.
.

.
>
.
.

.
.
-
.
.
.
, ,
(Part 2, Al-Baqara: 163)

2. i
.
<
.
.
-
.
,
.
.
_ .
.
.
.
_
i
.
_
.
.

-
.
:
, ,

36
(Part 8, Al-Arf: 56)

3.
.
,
.
.
.
.
.
.
.
,
.
:
.
l
.
.
-
.
,
.
.
.
.
i
.
.
.
.
_ ,
(Part 17, Al-Anbiy: 107)

4.

.
. .
.
s

.
_.
.
. .
.
,
.

-
,
.
.
. .
.
.
,
.
,
.
.

,
.
-
.
.
.
,
. i
.
.
.
.
,
.
.
.
-
.
,
, .
.
,
.
s. i .
.
_
,
.
.
.

.
, i
.
_.
.
.
.
.
.
. .
_
.
<
.
_
, . '
.
,
. ,
(Part 22, Al-Azb: 40)

5. i
.
.
_ .
.
.
.
.
.
,
.
, .
.
.
:
.
. .
.
.
.
_
.
.
.
. .
,
.
.
.i _
.
. .
.
.
i .
.
.
. .
.
.
.
.
.
.
.
.
.

.
_
, .
.
.
.
,
.
.
.
.
.
.
. . '
.
,
,
(Part 22, Al-Azb: 56)
Now recite alt-Alan-Nabi:
|
.
. . .
,|
|
.
_ .
| . . .
. .
_. .
.
.

.,
, .
.. .
, .
,. | . . .
After this, recite:

.
_
.
.
'
.
.
,
.
-
:
.
.
.
,
.
,
.
:
.
,
.
,
.
_
. ,
.
,
-
,
.
.
. _
.
.
.
.
i
.
_
.
.
.
. ,
.
,
.
.
s
.
.
=
.
_
.
.
.
.
,
.
, ,
(Part 23, A-afft: 180-182)
Now the person reciting the Ftia should raise his hands and
say aloud al-Ftia. All those present should recite Sura-tul-
Ftia in low volume, and then the reciter should make the
following announcement, Lend me the awb of whatever you

37
have recited. All of those present should say, We have donated
it to you. Now the reciter should perform the l-e-awb.
The method of Du [Supplication] for l-e-awb
O Allah

.
! Grant us the awb of whatever has been recited
(if food etc. is present, then also say) and the awb of the food
that has been prepared and whatever other deeds we have been
able to perform to this day, not according to our imperfect deeds,
but according to Your unlimited mercy; and send its awb on
our behalf into the court of Your Beloved
,
_.
.
.
Through the means of Your Beloved Prophet
|
_.
.
,
,
send its awb to all other Prophets

. .
, ,
. ,
.
..|
. .
.|
,
, all the blessed
companions

_|
, ,
, and all the noble saints

|
, . . .
_.
.
.
Through the means of Your Beloved Prophet

.
,
_.
.

send its awb to every Muslim human and jinn born from the
advent of Sayyidun Adam
.
..|
, .,
.
..|
..
, .
..
,.,
.
.
.
to this day, and
all such those who will be born till the Day of Judgement.
During this, also mention the names of the saints to whom awb
has to be especially donated. Likewise, donate the awb to your
parents, relatives and Murshid (Spiritual Guide). (The deceased
whose names are mentioned during the supplication are pleased
by it.) Then, finish the supplication as usual. (If a small amount of
each type of food was placed in front with the glass of water, then
mix them back into the rest of the food and water).

38
Send the rewards of my deeds to the entire Umma
Forgive me and forgive the Beloveds entire Umma

.
\
17 Madan pearls regarding the Imma [Sunna Turban]

Firstly, 6 sayings of Mustafa

1. 2 Rakats of al performed whilst wearing an Imma are
better than offering 70 Rakats without wearing Imma.
(Firdaus bima aur-ul-Khitb, Vol. 2, pp. 265, ad 3233)
2. Wearing an Imma over a headgear is the difference
between us and the Mushrikn [Idol-worshippers]. For every
fold of the Imma that a Muslim wraps around his head, he
will be given one Nr [Light] on the Day of Judgement. (Al-
Jmi-u-aghr, pp. 353, ad 5725)
3. Without doubt, Allah

.
and His angels send alt on
Friday on those who wear an Imma. (Firdaus bima aur-
ul-Khitb, Vol. 1, pp. 147, ad 529)
4. Offering al whilst wearing an Imma is equivalent to
10,000 virtues. (Firdaus bima aur-ul-Khitb, Vol. 2, pp. 406,
ad 3805; Fatw Razaviyya (Jadd), Vol. 6, pp. 220)

39
5. One al-tul-Jumua performed whilst wearing an Imma
is equivalent to 70 without it. (Tarkh Madna Dimishq la ibn
Askir, Vol. 37, pp. 355)
6. Immas are the crowns of the Arabs, so wear the Imma
and your honour will augment. Whoever wears an
Imma; he gains one virtue for every fold [of the Imma
that he wraps around his head]. (Jamul-Jwmi, Vol. 5, pp. 202,
ad 14536)
7. It is mentioned in the 312-page book Bar-e-Sharat,
published by Dawat-e-Islamis publishing house, Maktaba-
tul-Madna, on page 303 of part 16, Tie the Imma whilst
standing, and put on the Pjma [Shalwr, lower garment]
whilst sitting. Whoever does the opposite of this (i.e. he ties
the Imma whilst sitting, and puts on the lower garment
whilst standing); he will be afflicted with a disease, for
which there is no cure.
8. It is more appropriate to wrap the first fold of the Imma
towards the right side of the head. (Fatw Razawiyya (Jadd),
Vol. 22, pp. 199)
9. The Shimla (i.e. unwrapped end of the turban) of the
blessed Imma of the Beloved and Blessed Prophet
|
.
,
_.
would generally hang behind his blessed

back, sometimes it would be on the right hand side, and
sometimes there would be two Shimlas between his two

40
blessed shoulders. To keep the Shimla on the left hand
side is against the Sunna. (Ashat-ul-Lamat, Vol. 3, pp. 582)
10. The length of the Shimla of the Imma should be at least
the width of four fingers, and at most up to the middle of
the back, i.e. approximately the length of one arm. (Fatw
Razawiyya (Jadd), Vol. 22, pp. 182)
11. Bind the Imma whilst standing facing the Qibla. (Kashf-
ul-Iltibs f Istibb-il-Libs lil Shaykh Abd-ul-aq Dilv, pp. 38)
12. (13.) The Sunna of the Imma is that it should not be
shorter than 2 yards in length, nor should it be longer
than 6 yards, and it should be bound in a dome-like fashion.
(Fatw Razawiyya (Jadd), Vol. 22, pp. 186)
14. (15.) If you have a large kerchief with which you can
produce enough folds to cover the whole head, then it will
be considered as an Imma. It is Makru to bind a small
kerchief with which one can only produce one or two
folds. (Fatw Razawiyya (Jadd), Vol. 7, pp. 299)
16. If Imma is to be taken off out of some need and there is
intention to bind it again, then one sin will be effaced on
unwinding each fold. (Fatw Raawiyyah (Jad d), pp. 214, vol. 6)
17. Allma Shaykh Abd-ul-aq Muaddi Dilv
,.|
_

has stated, The blessed Imma of the Holy Prophet
_.
.
,
was often white, sometimes black and sometimes

green. (Kashf-ul-Iltibs f Istibb-il-Libs, pp. 38)

41
..
,.
-.
.
! Our Master present in the Emerald Dome, the
Mercy for the Universe
,
_.
.
would adorn his
enlightened head with blessed green Imma, and [for this
reason] Dawat-e-Islami has made the green Imma its
symbol. What an attraction the green Imma reflects! The
glowing, illuminated dome on the blessed, radiant tomb of the
Master of Makka and Madna, our Beloved and Noble
Prophet
,
_.
.
is also green!
The devotees of the Prophet should also wear a green-coloured
Imma in order to keep their heads green and resplendent. Also
the green colour should not be too dark; rather it should be so
beautiful and bright that even in the darkness of the night, its
shimmering and illuminating colour is easily seen by virtue of
the blessings of the green splendours of the green dome.
Madna has no need for the moon, the sun, or their light
It is illuminated by the emerald dome, day and night!

.
\

42
Bibliography

Abdn Shm, I. Rad-dul-Mutr. Beirut, Lebanon: Dr-ul-
Kutub Ilmiyyah.
Abdullah Afahn, A. B. ilyat-ul-Awliy. Beirut, Lebanon:
Dr-ul-Kutub Ilmiyyah.
Abd-ur Ramn Drim, . B. Sunan Drim. Karachi.
Is Tirmi, M. B. Jmi Tirmi. Beirut, Lebanon: Dr-ul-Fikr.
Aam, A. . Bar-e-Sharat. Karachi, Pakistan: Maktaba
Razawiyya.
Amad abarn, S. B. Mujam Awsa. Beirut, Lebanon: Dr-
ul-Kutub Ilmiyyah.
Amad abarn, S. B. Mujam Kabr. Beirut, Lebanon: Dr
Ihy-ut-Tur-ul-Arab.
Amad abarn, S. B. Mujam aghr. Beirut, Lebanon: Dr-
ul-Kutub Ilmiyyah.
Dahlaw, A. M. Ashat-ul-Lamat. Quetta, Pakistan.
akaf, .-u.-D. Dur-ru-Mukhtr. Beirut, Lebanon: Dr-ul-
Kutub Ilmiyyah.

43
ussain Baaq, A. B. Shuab-ul-mn. Beirut, Lebanon: Dr-
ul-Kutub-ul-Ilmiyya.
Ismil Bukhr, M. B. Sa Bukhr. Beirut, Lebanon: Dr-
ul-Kutub Ilmiyyah.
Khn, A. R. Fatw Razawiyya (Jadd). Lahore, Pakistan:
Raza Foundation.
Khn, M. M. Mulfut-A'l Harat. Karachi, Pakistan:
Maktaba-tul-Madinah.
Mand, A.-R. Fai-ul-Qadr. Beirut: Dr-ul-Kutub Ilmiyyah.
Murginni, A. Hiddyah. Dar-ul-Haya-tur-Rs.
Nim-ud-Dn, & Ullema of Hind. Fatwah Alamghr.
Qd Khn, S. Fatw Q Khn. Peshawar, Pakistan:
Maktaba-tul-aqqaniya.
Shehardr Bin Sheharwiya Dailm, S. B. Firdaus bima aur-ul-
Khitb.
Suy, I.-u.-D. Jamul-Jwmi. Beirut: Dr-ul-Kutub
Ilmiyyah.
Suy, J.-u.-D. Al-Jmi-u-aghr. Beirut, Lebanon: Dr-ul-
Kutub Ilmiyya.

Excellence of Reciting The Holy Quran, Ameer-e-Ahl-e-Sunnat Allama Muhammad Ilyas Qadri

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Excellence of Reciting The Holy Quran, Ameer-e-Ahl-e-Sunnat Allama Muhammad Ilyas Qadri

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Excellence of Reciting

The Holy Quran

Translation Translation Translation Translation

Excellence of Reciting the Holy Qurn

Ten virtues for one letter

) is one letter; in fact Alif (

) is one letter, and Mm (

The best person

Meaning: The best

The Qurn will intercede and take people into Paradise

that the Prophet of

that whoever teaches

Rewards until the Day of Judgement for the one who

Memorized 15 Juz of the Qurn in the womb of mother

. The child began to recite

and he continued to recite from the

O Allah! Make me truthful in my love for You

Unfortunately, due to a lack of Islamic knowledge, many Muslims

May my every action be solely for You

Excellence of Reciting the Holy Qurn

It is Far on every Muslim to recite the Holy Quran

, stand up. Reciting

The 14 yas of Sajda

(Translation from Kanz-ul-mn:

. ! If you see an ya of the Holy Qurn printed on

, which is entitled Kanz-ul-Imn

8 Miscellaneous Madan pearls

5 Madan pearls regarding l-e-awb

Excellence of Reciting the Holy Qurn

, and all the noble saints

17 Madan pearls regarding the Imma [Sunna Turban]

would generally hang behind his blessed

was often white, sometimes black and sometimes

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