SAMAA'AT-E-QUR`AAN
(Note : Samaa'at-e-Qur`aan is an innovated ritual which came
into existence only a few years ago. Its literal meaning is "Listening
to the Qur`aan". In this ritual, different memorizers are called from various
locations who recite the Qur`aan by viewing it while the audience gather
to listen to it. Certain arrangements are meant only for female audience
where only female memorizers are called to recite the Qur`aan. While those
arrangements where male memorizers are called, both men and women comprise
the audience. This ritual is prevalent in southern India but may also be
present in your area popularized by some other name.)
Present day's samaa'at-e-Qur`aan
Nowadays, esp. in large cities, women from different localities
gather in the name of samaa'at-e-Qur`aan. Even after extensive searching
in various books, we did not find a single specification concerning this act.
This procedure was neither followed during the days of the holy prophet
(s.a.w.) nor during the period of the rightly guided companions of the
holy prophet nor during the period of second and third generation Muslims. It is not known
for sure when this tradition came into existence.
Two forms
There are two forms of samaa'at-e-Qur`aan. In the first kind,
only women recite Qur`aan and only women listen to them. However, sometimes men
join the gathering too. There is no doubt about the illegitimacy of this form.
It has already been discussed under the topic of "The problems with
the Imamate of a women" that even the voice of a woman is her satar and
the literal meaning of satar is to conceal. Now whether a woman recites
the Qur`aan over a loudspeaker or not, at least some of her voice
will be audible (Because if the voice is inaudible then there is no reason
for the gathering to sit there and listen to it.). Now, when we are compelled to believe
that they recite with loud voices then there are possibilities for these voices
to reach men too and thus there is sheer possibility of mischief and temptation.
This form is obviously improper.
In the second form, men recite while a gathering of men
and women listen to it. In this form there is no substantial arrangement
of 'Hijaab. Often, it has been seen that 'Hijaab arranged
at such places is just nominal. Women can see the men and men can see the
women clearly and their gatherings merge somehow. All these come under Mufsadaat
and it is necessary to abandon such practices completely.
The purpose of samaa'at-e-Qur`aan
If we try to find out the actual intention of the people
who arrange samaa'at-e-Qur`aan at their places, then we will
come to know that it is meant for gaining popularity and fame and nothing else.
Poorest of people, who don't have anything to eat, have been seen worrying
about arranging samaa'at-e-Qur`aan while the richer ones arrange for samaa'at-e-Qur`aan
too
where various food items are prepared for feast. If it is not meant for
popularity then what else is it for?
De-merits of Samaa'at-e-Qur`aan
Women exceed men in the gatherings of Samaa'at-e-Qur`aan.
In fact, such gatherings are formed mainly to recite Qur`aan to women. Women
having small children generally bring them to the gathering. While the recitation
continues, children are heard crying and screaming. Some women are busy
conversing while some are busy pacifying their crying children. Outside
the premises (where samaa'at-e-Qur`aan is arranged ) men are found standing
and conversing with each other or with their children while some men ,
who want to listen to the recitation, are forced to divert their attention
towards pacifying their mischievous children. The most prominent disadvantage
of such an arrangement is that loudspeakers and amplifiers are installed that carry the voices
of reciters to a greater
extent and this may itself become a source of oppression for people. People walk
casually across the premises talking with each other and not caring about
the ongoing recitation. In short, it includes numerous disadvantages that
are beyond the scope of this book. The purpose of listening to the Qur`aanic
recitation is to seek Allah's mercy which is obtained only if one listens to it
carefully and silently irrespective of the audibility of reciter's voice. 
. The promise of descent of Allah's mercy upon the listeners of the Qur`aan
is associated with a condition that they listen to it silently and with
utmost attention which is not possible in such circumstances. Therefore,
it is necessary to abandon such practices. One should not think that the
command in the above mentioned verse is limited only to prayers. This verse
applies to "Within the prayer" as well as "Outside the prayer"
and this is ascertained by this extract.
<Shaami volume 1 page 509>
Listening to the Qur`aanic recitation is compulsory [waajib]
Attentively listening to the ongoing Qur`aanic recitation
[Tadabbur]
is compulsory [waajib]. This is deduced from the clear meaning of this
verse 
i.e.
And when the Qur`aan is recited, give ear to it and pay heed, that ye may
obtain mercy <Al-Qur`aan Surah A'raaf verse 206>.
Furthermore, it is mentioned in Shaami that 
i.e. Listening to the Qur`aan when it is being recited is compulsory [waajib]
irrespective of the person being in prayer or outside the prayer. <Shaami
volume 1 page 509>
When the Qur`aan is being recited, even Supplications and
istighfaar (seeking forgiveness) are prohibited
Listening to the Qur`aanic recitation is compulsory
[waajib] and cannot be omitted in any case. Supplications and istighfaar
(seeking forgiveness) are the means of 
(Seeking proximity to Allah (s.w.t.)). However, even Supplications and istighfaar are detestable [makrooh]
when the Qur`aan is being recited.
When these (supplication and istighfaar) are themselves a form of worship
and carry detestation under such conditions then how can the acts
like conversing, crying of children and pacifying them be approved ?
<Ta'h'taawi 'Alal Maraaqi page 124>
Note: Responding to salutation is compulsory [waajib].
In the same way, responding to sneezing of a person with
is compulsory [waajib]. However, when the Qur`aan is being recited, even
responding to these is not permissible.
Listening to it is compulsory
[waajib] for people in the area up to where the voice reaches through
loudspeakers but practically, it is not possible
to remain silent or keep others silent up to where the voice reaches. When it
is not possible to stop listeners in one's house from conversing, then how
can it be possible for them to quieten others at places as far as the
voice reaches. Therefore, in any case, abandoning the ritual of Samaa'at-e-Qur`aan
is necessary and compulsory.
<Ta'h'taawi 'Alal Maraaqi page 124>
A request to the reciters of the Qur`aan
There are some memorizers who recite the Qur`aan at improper
locations ( such
as market place or places where there is a lot of noise). So with whatever
reason they may recite it, instead of being a means of mercy it becomes
a means of trouble for them. Therefore, care should be taken in such matters.
Why should one destroy his afterlife [Akhirah] for a meager wage or
a momentary fame ? ( In this world
he may get a short-lived fame that he completed 10 sections, 15 or 20
sections in one sitting, or he may get some wage in return of it but that's
not worth it.). If a reciter recites in a market place then because of inherent disorder
and
noise at such places, only he (the reciter) will bear the sin because he
was not supposed to recite the Qur`aan at a place where it is not revered.
<Ta'h'taawi 'Alal Maraaqi page 124>
Supplicating and seeking forgiveness (isthighfaar)
during the recitation of Qur`aan
Along with listening to the Qur`aan, some people supplicate
and seek forgiveness or practice similar acts. Concerning this, 'Allaamah
Ta'h'taawi wrote in his books that when a bigger entity is being acquired
why do you worry about acquiring something else ? All entities are obtained
by listening to the Qur`aanic recitation itself.
<Ta'h'taawi 'Alal Maraaqi page 124>
THE TAHAJJUD PRAYER
Tahajjud and taraawee'h are two distinct prayers
There is a difference of opinion among people concerning
taraawee'h and tahajjud and a doubt that whether both are the names of
the same prayer or two separate prayers. According to the most authentic
report, these are two distinct prayers. Some believe that taraawee'h and
tahajjud are two names of the same prayer because they used the support
of the word "Qiyaam-al-lail" alone but they did not pay attention
to the 'hadeeth that states
This 'hadeeth contains the words 
. If the holy prophet (s.a.w.) wanted to command us regarding tahajjud then
why did he associate it especially with Ramadaan? This is a clear proof
that taraawee'h and tahajjud are two separate prayers. And the most important
proposition in support of taraawee'h being a different prayer is that the
holy prophet (s.a.w.) led a huge congregation of companions on 23rd and
25th of Ramadaan when in reality there is no disagreement about tahajjud
being a supererogatory [nafil] prayer and the congregation
of tahajjud, on account of its being a supererogatory [nafil] prayer,
is detestable [makrooh.]. There is no tradition recorded about the
holy prophet (s.a.w.) leading tahajjud prayer. Only one tradition is available
in which Hadrath Ibn 'Abbaas slept in his maternal aunt's house so that
he could witness the routine of the holy prophet (s.a.w.) in nights.
So the holy prophet (s.a.w.) woke up in the night, performed ablution and
started offering the tahajjud prayer. Then Hadrath Ibn 'Abbaas, with an
intention of following him, made raka'aah and started praying on
his (the holy prophet (s.a.w.)) left side. He (s.a.w. ), while still in
prayer, moved him to his right side. Other than this, there is no tradition
that implies that the holy prophet (s.a.w.) led a supererogatory [nafil]
prayer.
However, Islamic Jurists give a limited permission concerning
congregation in supererogatory prayers. If one or two followers follow an Imam in a supererogatory prayer
then following [Iqtedah] is valid provided it does not include
Tadaa`i or a specific call or invitation to join the congregational
prayer. It is known from some traditions that the holy prophet (s.a.w.) never
omitted tahajjud prayer in his entire life (of prophet hood) and in
Ramadaan his routine was that he spent the entire night praying taraawee'h. With such traditions it
may seem that both taraawee'h and tahajjud are same. The refutation of such a
belief is that the holy prophet (s.a.w.) started praying taraawee'h and kept reciting the Qur`aan until dawn
(time of sa'hr) appeared. Therefore, tahajjud was not omitted; instead
tadaakhul (merging) of tahajjud in taraawee'h took place. i.e. He
(s.a.w.) got the reward for both tahajjud and taraawee'h. It is an agreement
of companions (r.a.a.) and consensus of annotators that tahajjud
and taraawee'h are two different prayers.
<attas-heeluzzaroori volume 1 page 66>
In this extract tahajjud has been categorized as a different
excellence and then by using the words 
these have been categorized differently. The truth and the justifiable point
is that one should ponder over this fact with calm mind and ask himself,
"Aren't these two distinct prayers?"
<a'hkaamul Qur`aan volume 1 page 147>
Proof of tahajjud
Hadrath Abu Amaamah reported,
and the proof of taraawee'h is established by the report
of Hadrath Abu Huraira, 
)
In the first 'hadeeth 
is used in the "Independent" sense which is not restricted only to the
month of Ramadaan. So it means "Acquaint yourself with the offering
of tahajjud for the whole year, It is an excellent means of seeking proximity
to Allah (s.w.t.). Moreover, it is a compensation (kaffaara) for
your sins and it prevents you from sinning further. The second tradition
contains .
which is associated with Ramadaan and implies that whoever observes Qiyaam-al-lail
( taraawee'h ), in the month of Ramadaan, with ikhlaas (Sincerity)
and true intention while expecting reward for it will
be forgiven for all his sins.
In the first 'hadeeth the words of the holy prophet (s.a.w.)
are independent (not bound by any condition) while in the second they are
confined. So why shouldn't we leave "Independent" and "confined" at their
respective places?
It is a famous principle of fiqh, which states that 
.
So utilizing "Independent" in place of "Confined" and "Confined" in place
of "Independent" is neither justifiable nor does it make any sense.
It is because of this practice of using "Independent"
in place of "Confined" and "Confined" in place of "Independent" that a
large section of ummah (Muslim nation) is unable to perform its obligation
appropriately.( Instead of twenty raka'aah they offer eight ). One
will be held accountable for offering less than what was commanded but
offering more than what was commanded will not lead to any trouble.
<Al-Ba'hrurraa-iq volume 2 page 66>
How can there be a consensus of Muslims of the east and
the west upon a specific mistake?
<Al 'Hadeeth>
Congregation for supererogatory [nafil] prayers
Islamic Jurists have proclaimed the congregation for supererogatory
prayer as detestable [makrooh]. One should not think that taraawee'h
is a supererogatory [nafil] prayer and hence congregation for
it is not permissible. Please bear in mind that it is not a supererogatory prayer. Instead, it is
a sunnah. Moreover, it is the specialty of this prayer that the holy prophet
(s.a.w.) himself led the congregation for it.
<Ta'h'taawi 'Alal Maraaqi page
166 , Shaami volume 1 page 516>
Tahajjud in congregation
Tahajjud is a supererogatory [nafil] prayer while
taraawee'h is a sunnah. Regarding the congregation for tahajjud, all the
scholars are in mutual agreement that offering it with Tadaa'i
(invitation to join the congregation) and with more than two followers
is detestable [makrooh].
<Al-Ba'hrurraa-iq volume 2 page
70 , Shaami volume 2 page 48>
Note: The congregation for tahajjud is a detestable act
[makrooh]. However, it has been observed in big cities that formal
announcements are made and posters are pasted; Isn't this, 
,
a detestable [makrooh] act ?
The congregation of tahajjud is in itself a detestable
act but the irony is that a new custom of one-night, two-night or three-night shabeenah for Tahajjud is emerging.
Recitation in shabeenah is so fast that letters are not
pronounced properly (sounds of letters are omitted or cut-off ). The detestation
of omitting sounds of letters has already been discussed in detail under
the topic "Reciting fast is detestable [makrooh]".
SHABEENAH
(Shabeenah is a persian word whose literal meaning is " a
part of night ". It is an innovated custom in which a memorizer of Qur`aan
recites the entire Qur`aan within a single night or two nights or three
nights. Earlier, it was prevalent in India and Pakistan only but now it is spreading
slowly across the entire globe disguised by different
names.).
The ritual of Shabeenah and some of its de-merits
It never suffices, no matter how much we recite the Qur`aan
in the month of Ramadaan; but only mere recital is not the purpose. The
idea is to recite the holy Qur`aan attentively and soothingly with composure
and relish.
Shabeenah, nowadays, are only nominal. Some reports regarding
the practices of the companions and the second and third generation Muslims
are available which show that some of them used to recite the entire Qur`aan
in a single night, but they did not recite like the memorizers of our time. Recitation of the Qur`aan is a means of reward and recompense. In
the same way listening to it is also a means of reward and recompense. The most
prominent problem with shabeenah is that the memorizer recites so speedily
that the sounds of some letters are cut-off and some are mispronounced.
Apart from mistakes in pronouncing the vowels (zabr,
zer and pesh ) which are very common there are intermittent omissions of parts of recitation. Even though some memorizers did not commit the holy Qur`aan
thoroughly to their memory and cannot recall easily during recitation,
they are still interested in taking part in shabeenah. Their only
purpose is to "Fill in the blank". What good comes out of such recitation
?. Such things are observed especially in one-night and two-night shabeenah. Now concerning the followers who came to offer the prayer; at
least some of them are seen gossiping while a few others are
seen taking rest. In short, all forms of restraints that can impede the proper
listening to Qur`aanic recitation are present on such occasions.. Considering
all these problems and the strange innovated customs, it is necessary to abandon one-night
and two-night shabeenah. <eeza'hul Masaa-il page 26, A'hsanul Fataawa
volume 3 page 521, Imdaadul Fataawa volume 1 page 322, Fataawa Ra'heemiyah
volume 4 page 387>
A rather strange practice is also being observed since
a few years, that instead of one-night shabeenah, the entire Qur`aan is
recited in the first raka'aah itself while the remaining 19 raka'aah
include various surahs. This is obviously a pretension to gain fame. Undoubtedly,
this form of practice is cent percent loaded with de-merits that have already
been discussed above. Therefore, it is necessary to abandon such practices.
Why do you destroy your afterlife (Aakhirah) by taking part in such shabeenahs,
where the Qur`aan is dealt with profanity?
Aishah( r.a.a.) reported, 
i.e. "I did not see the Apostle of Allah (s.a.w.) read the entire Qur`aan
in a single night" <Fataawa Ra'heemiyah page 370>
So recitation of the entire Qur`aan, only if done in three
days (or more) and in the absence of the above mentioned problems is valid.
It is specified in various books that recitation of the entire Qur`aan
in less than three days is not permissible. <Fataawa
Ra'heemiyah volume 4 page 387>
A request to the honorable memorizers
It is my humble request to those memorizers who do not possess
the vices mentioned above, that they still leave the practice for the sake
of recovery of this deteriorated situation.( Because those memorizers
who cannot recite with clarity think, "so and so leads one-night
or two-night shabeenah then why can't we ?". These memorizers do not ponder
this way, "They remember it (perfectly) and we do not, they recite with
composure and we recite hastily because of which sounds of letters are omitted
". The veneration of the holy Qur`aan can be preserved only by completely
refraining from one-night and two-night Shabeenahs.
It is excellent to worship alone in the night of power (
LailatulQadr)
Shabeenah are arranged in various mosques, especially in Shab-e-Qadr. Considering the above mentioned evils it is much better to
worship alone instead of taking part in shabeenahs. <Fataawa
Ma'hmoodiyah volume 9 page 106>
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