Abandoning The Qurʾān
Q and A: The Meaning of Abandoning The Qurʾān | Shaykh Muḥammad ibn Hādī al Madkhalī
Translation and video by Masjid al-Wahyain
May Allāh reward you, O noble Shaykh, there is a questioner who says what is the meaning of the abandonment of the Qurʾān (hajr al-Qurʾān); and is there a specific guideline which determines when a person has abandoned the Qurʾān as far as the time since the reader has completed its recitation? And is the one who is busy memorizing it, and as a result is unable to complete its recitation due to being busy memorizing it; is he considered someone who has abandoned the Qurʾān?
Shaykh Muḥammad ibn Hādī al-Madkhalī:
“All praise is due to Allāh and may the prayers of peace and blessings of Allāh be upon the Messenger of Allāh and upon his family and his companions altogether. As to what follows, then the abandonment of the Qurʾān is divided into two categories. One type of abandonment is from the perspective of its reading.
And the type of abandonment of it from the perspective of acting upon it and following what has come in it. So as for the first category, then the Prophet () has clarified in the ḥadīth of ʿAbdullāh ibn ʿAmr what is appropriate regarding an individual in this affair; that he should read it [completely] in a month; meaning every day a thirtieth of the Qurʾān [is read].
This will not harm him. By Allāh, this will not harm him. It won’t demand much of his time. If he were to sit after Fajr and for fifteen minutes he reads a portion (ḥizb). Will it harm him? It will not harm him. If he drops his children off at school and reads a portion (ḥizb). Will it harm him? It will not harm him. You have the ability.
The same can be said about the night. After Maghrib after ʿIshāʾ, if a person is unable, when he is about to go to sleep, he should make the last of his time, the last effort he exerts, before he sleeps, reading from the Qurʾān. He reads for fifteen minutes a portion (ḥizb) and in this way he has completed his reading of the Qurʾān in a month by the permission of Allāh.
And a thirtieth of the Qurʾān (juzʾ) consists of two portions (ḥizbān). And even greater than that is three, and it should not be read in less than three due to the statement of Ibn ʿAbbās, ‘Quickly as in the recitation of poetry or to utter it haphazardly as you would utter prose.’ Then no; very little can be understood in that time.
However three [days], seven, ten, fourteen, twenty one, a month… The Qurʾān is divided up in this manner. And the one who reads for memorization, then it is far easier for him. He reviews it. If he was reading from the beginning of the Muṣḥaf from al-Baqarah, then as a reader he may review what he has memorized. All praise is due to Allāh it is easy for you.
So even the one who is memorizing once he reaches the point where he has memorized, he continues to read [directly] from the Muṣḥaf and it will become clear to him; rather his consistent reading of the parts of the Qurʾān that he has not yet memorized, makes it easier for him to memorize it because he has repeatedly read it and he already passed over it many times. So this should not prevent him from it at all under any circumstances.”
Translated By: Abul-Layth Qāsim Mu