When Anas b. Mâlik – Allâh be pleased with him – used to finish a complete reading of the Qur`ân he would gather his wife and children and supplicate for them.

Al-Firyâbî, Fadâ`il Al-Qur`ân article 83; Al-Dârimî, Al-Sunan hadith 3477 et al. Shaykh Al-Albânî graded one of its chains of transmission sahîh. See Marwîyât Du’â Khatm Al-Qurân article 12.

More:

1. Greetings of the Companions [a little known Sunnah]
2. Who can give a Fatwa?
3. Don’t ask the Polytheists
4. Supplicating for an Unbeliever
5. Dead Hearts and Empty Supplications

This is from Sayings of the Salaf - English translations of narrations from the Salaf - the earliest believers, our righteous predecessors, and true scholars of Islam. Selected and translated by Owais Al-Hashimi

Issuing fatwâ is not allowed except for a person who knows what the people have differed in. It was said, ‘Do you mean the different views of the people of opinions (those who depend more on analogy and speculation)? He replied, “No, [I mean] the different views of the Companions of Muhammad – Allâh’s praise and peace be upon him. And he must also know the textual evidence that abrogates [other rulings] and that which is abrogated [by other texts], both in the Quran and the hadîth of Allah’s Messenger – Allâh’s praise and peace be upon him. Such a person can issue fatâwâ.

Ibn ‘Abd Al-Barr, Jâmi’ Bayân Al-’Ilm wa Fadlihî article 1529.

It is reported that ‘Abdullâh b. Al-Mubârak – Allâh have mercy on him – was asked, “When can a person issue an edict (fatwâ)?” He replied, “When he is knowledgeable about the narrations (hadith and traditions of the Salaf), and has insight into [juristic] opinion.

Ibid. article 1532.

More:

1. The Mad Mufti
2. Some of the Best and Worst People in Society
3. Beautiful Cursed Women
4. The Companions’ Sincerity in Knowledge
5. I sit with the Salaf

This is from Sayings of the Salaf - English translations of narrations from the Salaf - the earliest believers, our righteous predecessors, and true scholars of Islam. Selected and translated by Owais Al-Hashimi

The example of the believer, the unbeliever and the hypocrite is that of three people who arrived at a valley. One of them descended and passed through to the other side. One of them descended until he reached half way, when the third man on the edge of the valley called to him, “Woe to you, where are you going? You will die. Come back.” The man who made it to the other side called to him, “Come and be saved.” So [the man in the middle of the valley] kept looking back and forth at the two [on each side of the valley], when a flood came into the valley and drowned him. The man who passed through to the other side is the believer; the one who drowned is the munâfiq (hypocrite) –

[The Hypocrites] sway between this and that, neither [fully] with the believers nor with the unbelievers.

Quran 4:143

And the one who remained at the edge of the valley [not  able to escape the flood and pass] is the kâfir (unbeliever).

Ibn Abî Hâtim, Al-Tafsîr article 6144.

More:

1. Who to Love and Trust, Hate and Suspect [signs of sincerity]
2. Dead Hearts and Empty Supplications
3. Won’t you collect your Share?
4. Save yourselves and your families
5. True Repentance

This is from Sayings of the Salaf - English translations of narrations from the Salaf - the earliest believers, our righteous predecessors, and true scholars of Islam. Selected and translated by Owais Al-Hashimi

A man once recited in front of Anas [ibn Mâlik – Allâh be pleased with him] in this manner and he detested it.

Abû Bakr Al-Khallâl, Al-Amr bil-Ma’rûf wa Al-Nahî ‘an Al-Munkar, p110.

It is reported that Sâlim [b. 'Abdillâh b. 'Umar b. Al-Khattâb] – Allâh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming:

Singing! Singing!

Ibn Al-Jawzî, Al-Qussâs wa Al-Mudhakkirîn article 183.

It is reported that there was a man who used to lead the prayer in Al-Madînah. One night, he became euphoric (got carried away by emotion). ^[2] Al-Qâsim b. Muhammad recited:

Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42]

And he detested [the behavior of the reciter].

Ibid. article 184.

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – was asked about reciting the Qurân with melodies,
^[1] to which he replied:

This is something they took from singing.

Ibid. article 182

Ibn Dâwûd ['Abdullâh b. Dâwûd b. 'Âmir Al-Khuraybî] – Allâh have mercy on him – was once asked by Bishr b. Al-Hârith:

If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric ^[2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dâwûd said, “He has shown his bid’ah, do not sit with him.”

Ibid article 186.

Hanbal reports:

Abû ‘Abdillâh (Imâm Ahmad) used to detest this innovated recitation which is called Al-Alhân (melodious, musical recitation).

Ibid. article 187.

And it is reported that Imâm Ahmad said:

“This innovated recitation which is called Al-Alhân, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qurân is to be preserved from this.”

Ibid. article 188.

There are numerous narrations from Imâm Ahmad about this, amongst them:

When asked about it once he said:

It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abû Mûsâ [Al-Ash'arî – Allâh be pleased with him].

When asked about reciting with alhân another time, he replied:

No. [It is allowed] if that is his natural voice, like the voice of Abû Mûsâ. As for learning how to recite like this, then no.

He was asked about recitation with melodies and harmonies, to which he replied:

“It is a bid’ah.” It was said to him, ‘They gather to listen to it.” He said, “Allâhul-musta’ân (‘Allâh is the one whose aid is sought’; a statement of sorrow and disapproval.)”

Also, he said:

It is a bid’ah, not to be listened to.

‘Abdullâh b. Yazîd Al-’Anbarî reports:

A man once asked Ahmad b. Hanbal:

“What do you say about reciting with alhân?” Abu ‘Abdillâh said, “What is your name?” The man replied, “Muhammad.” Imâm Ahmad said, “So would you like to be called Moohammad?”

Al-Khallâl, op. cit., p99+.

Imâm Mâlik – Allâh have mercy on him – said:

I do not like reciting in melodies, neither in Ramadan nor at other times, because it resembles singing, and it causes the Qurân to be laughed at. It is said ‘this person is a better reciter than that person (the Quran becomes the subject of rivalry and entertainment).

It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allâh’s Messenger – peace and blessings be upon him – used to recite?

Al-Qayrawânî, Kitâb Al-Jâmi’ p166.

[1] Arabic: Alhân. This refers to reciting in a melodious, song-like tone. See notes.

[2] Arabic: Al-tarb. This refers to a state of emotional intensity which may bring about physical expression. See notes.

Notes

After relating some of these traditions, Ibn Al-Jawzî states:

Know that melodious musical recitation (Al-Alhân) is detested for a number of reasons, amongst others: [its reciters] merge letters that are not supposed to be merged, they extend vowels (madd) where there should be no extension, and they omit the hamzah and the doubling of consonants (tashdîd) just in order to preserve the melody. Also, this kind of recitation causes people to get emotionally carried away (al-tarb) and it distracts people from pondering the Quran. ^[3]

Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathîr states:

What is sought in the Sharî’ah (teachings of Islam) is the type of beautification of the voice that leads to pondering the Quran and seeking to understand it, to submission, humility and compliance with the obedience [of Allah].

As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Quran is far removed from this and is too respected and esteemed to have this approach taken in its delivery.^[4]

[3] Ibn Al-Jawzî, Al-Qussâs wa Al-Mudhakkirîn p335.

[4] Ibn Kathîr, Fadâ`il Al-Qurân p198.

More:

1. The Salaf and the Quran in Ramadan
2. What to intend in Prayer
3. More than Recitation
4. How the Salaf were (and weren’t) when hearing the Quran and Dhikr
5. Won’t you collect your Share?

This is from Sayings of the Salaf - English translations of narrations from the Salaf - the earliest believers, our righteous predecessors, and true scholars of Islam. Selected and translated by Owais Al-Hashimi

At the time of Fajr, or a while before it, the Salaf would be as if birds were sitting on their heads: (still ) concentrating on themselves [and their worship], so much so that even if one of their closest friends came to them after having been parted from them, they would not notice him. They would remain in this state until just before sunrise. Then, they would meet each other and sit in the circles. The first thing they would discuss is the matter of their afterlife and what would become of them in the hereafter. Then they would begin the circles of Quran and Fiqh study.

Ibn ‘Asâkir, Târîkh Dimishq 35:184, 185.

More:

1. Heresy and Hypocrisy [the company you keep]
2. Knowledge transforms the student
3. The Madhab of Imam Malik
4. The Salaf and the Quran in Ramadan
5. No poverty after Paradise and no wealth in the Fire

This is from Sayings of the Salaf - English translations of narrations from the Salaf - the earliest believers, our righteous predecessors, and true scholars of Islam. Selected and translated by Owais Al-Hashimi