Reciting The Qur’aan In A Group, By Shaykh Bin Baaz & Shaykh ‘Abdur-Razzaaq ‘Afeefee


When we are gathered in the masjid, may we recite the Qur’aan in unison with others?


Your question is too general for me to give just one answer.

If by your question, you mean that people recite verses as if they were one voice, each person in the group reciting in harmony with the others, all reciting each letter at exactly the same time, then (no) it is a practice that is not allowed in the sharee’ah, and at the very least it is makrooh (hated, though not haraam), because it is neither related from the Prophet (saw) nor from his companions (ra).

If, on the other hand, you are referring to the same practice, but for the purpose of instruction and education, we hope that there is nothing wrong in that.

And if, by your question, you mean people getting together to recite the Qur’aan, not as one voice, but each person at his own pace and rhythm, then it is a practice that Islaam recommends, since the Messenger of Allaah said,

No group of people gather in one of Allaah’s houses to recite His book and to study it among them, except that tranquility descends upon them, mercy envelops them, the Angels surround them, and Allaah mentions them to those that are with Him.

[Taken from “Islamic Rulings Regarding The Qur’aan”, Pp. 26-27. Quoting from “Fataawa Al-Lajnah Al-Daai’mah” of ‘Abdur-Razzaaq ‘Afeefee (Vice-President) and ‘Abdul-‘Azeez Ibn ‘Abdullaah Ibn Baaz (President)]


5 Responses to “Reciting The Qur’aan In A Group, By Shaykh Bin Baaz & Shaykh ‘Abdur-Razzaaq ‘Afeefee”

  1. Faisal Lone Says:

    If recitation of quran in group with same pace,rythem amd word is not allowed then what about the Zikr(remembrance) which is going on, in the masjids mainly in Asian sub-continent in form of Tasbeehaat or Aawraad or kalimaat in group with same pace,rythem and words after every prayer and on some perticular day like Friday.Is it allowed.
    Besides this, I want to know is it allowed in Fiqa of Hanafia.What would the ullama of Hanafia say about this?

    • Wa ‘alaykum assalaam,

      No that (what you mentioned after the salaah) is not allowed. The ONLY time it is allowed is if the Imaam wishes to teach the congregation what to say etc. Other than that it is not allowed and is a biddah (innovation)…

      Abū Sa‘īd narrated a hadeeth; the prophet (saw) said: ‘Each of you remembers Allāh (swt) [in his own way], so do not disturb one another, nor raise your voices when reciting Qur’ān’ (in another narration) ‘when doing Salāt’. (Abu Dawood, Ahmad, see also Silsilat Al-’ahādīth As-Saheehah #1597)

      As for reciting it aloud after salaah as is done in some masjids, then this causes disturbance to those who are finishing off their salaah.

      Likewise causing annoyance for other muslims is Haraam…

      In Al-’Iqna‘, one of the Hanbalī books, Al-Hijjāwī stated nearly the same saying that ‘whatever recited before ’Athān such as: Tasbīh, poems, or raising voices with Du‘ā’… ect is not of Sunnah. None of the ‘Ulamah held that it is recommended; on the contrary; it is of the detested Bid‘ah for it was not the prophet’s (saw) practice nor his Sahābah’s; it is totally baseless. Accordingly, none -even those who give endowments- has the right to enjoin it on others or condemn those who abandon it, or force others do it.’ (“Fathul Bārī” (vol. 2 / p. 92) with Ibn Bāz’s commentary on it, “Tafsīr Al-’Alūsi” for the verse: Verily, Allāh’s mousques are established by those…” (vol.3 / p.284) and “Ad-Dīnul Khālis” (vol.2 / pp. 96-7))

      Ibn Al-Jawzī said: ‘Many Mu’uththinūn recite remembrances and Qur’ān in their mosques in the middle of the night reaising their voices with the recitation, disturbing those who are asleep and causing inconveniences to those who perform Qiyāmul Lail; all such things are of the detested acts.’ (“Talbīs Iblīs” (p. 137))

      As for words specifically from Imaam Abu Haneefah, then he has said concerning biddah:

      Adhere to the Athaar (narrations) and the Tareeqah (way) of the Salaf and beware of newly invented matters, for all of it is innovation.

      [Reported by As-Suyootee in Sawn al-Mantaq Wal -Kalaam, p. 32.]


      It was narrated that Nooh al-Jaami’ said:

      “I said to Abu Haneefah (may Allah have mercy on him), ‘What do you say about the philosophical issues that people have innovated?‘ He said, ‘That is just the words of philosophers. you should adhere to the way of the Salaf, and beware of every newly invented thing, for it is an innovation (bid’ah).“ [Al-Khateeb in Al-Faqeeh wal-Mutafaqqih]

      I hope this has answered the question…

      Wassalaamu ‘alaykum,


  2. Faisal Lone Says:

    thanks for answer
    I have one more question regarding Taraweeh in Ramdhan.
    How many Raqat of taraweeh are actually hich should be offered in Ramdhan.Some say 8 raqat and some say 20.what is the view of salaf and fiqa of hanafia on it.

    • Assalaamu ‘alaykum,

      In reality there is more flexibility int his issue than people assume.

      The scholars have differed over the issue:

      1) Some scholars say it is best to do 8 raka’ahs.
      2) Some Scholars say it is best to do 20 raka’ahs.
      3) Some scholars say it can ONLY be 8, no more no less.
      4) Some scholars say to do more than 8 is a biddah.

      ‘Umar Ibn Al-Khattaab ordered ‘Ubay Ibn Ka’b to pray 8 raka’ahs, as is reported in Maalik’s Muwatta. Those who say you must do 20 say that this hadeeth is weak. Those who say you must do 8 say the hadeeth of ‘Umar saying ’20’ is weak. So both sides say that the other hadeeth is weak.

      To say that doing more than 8 is a biddah seems to be a opinion which is in itself a biddah.

      There are narrations however which show that some companions prayed more than 8 on their own (which cancels out opinion #3 & #4), so to say you cant do more than 8 doesn’t seem like a strong opinion. Also, no known scholar has ever voiced his objection to doing more than 8, saying it is forbidden.

      However, those who say you must do 8, no more no less, say all the narrations which show the companions praying more than 8 are weak. However, even if this is the case, these narrations, because of their vast number, come together to strengthen each other.

      Shaykh Al-Albaani says that 8 is the sunnah. A question arises tho, as to why Makkah has been doing 20 for so long in history without scholars being so strict in its objection (this is however a little proof, maybe level 2/3 down or something). Shaykh Al-Albaani, answers this by saying that what the hadeeth says, we do. No questions asked. He takes his ‘black and white’ aproach being staunch on the narrtions as is known of him. So he doesn’t look for an answer to this question. He simply says that the hadeeth / sunnah is to do 8, o that is what we take, not looking at the Khalaf (later generations), taking from the Salaf and reviving what they were upon.

      Many scholars (even scholars known for being upon Salafiyyah) are of the opinion that 20 is better, like Ibn Taymiyyah. Ibn Taymiyyah has however said that if one feels more khashoo’ in praying 8 than that is better for him.

      As for the Hanafee school of thought, then likewise (as is not known to many) they have also differed on this issue. Many hanafees take for the opinion that 8 is the sunnah and is best to do.

      Below is a list of some hanafee scholars who say that to pray 8 is from the sunnah:

      ‘Allaamah Ainnee Hanafee.
      ‘Allaamah Zailaee Hanafee
      Imaam Muhammad – Rahimahullaah – one of the renowned students of Imaam Abu Haneefah
      Imaam Ibn Humaam
      ‘Allaamah Mullaa Alee Qaaree Hanafee
      ‘Allaamah Abdul Hayy Lucknaawee Hanafee
      Imaam Muhammad Ibn Nasr Marwazee
      Imaam Tahaawee – Rahimahullaah – has also mentioned it in his book ‘Ma’aaneul-Athaar’, which is considered as one of the most reliable books in Hanafee Fiqh
      Imaam Ahmad Tahtaawee
      ‘Allaamah Abul-Hasan Shurunbalaalee Hanafee
      Moulvi Muhammad Ahsan Nanotwi
      Moulvi Ahmad Alee Sharanpuri
      Moulvi Muhammad Zakareeyyah Khandelvi
      ‘Allaamah Ibn Humaam Hanafee
      ‘Allaamah Anwar Shah Kashmiree Hanafee
      ‘Allaamah Shurunbalaalee

      So the Hanafees have also differed over the issue.

      In conclusion, the best opinion seems to be #1. That is, it is the sunnah to pray 8 raka’ahs. To do more, however, is not a biddah, but one must realise that 8 is the sunnah, no doubt.

      But, as ibn Taymiyyah says, one should pray 8 or 20 depending on which one brings him khushoo’.

      Soooooooo (subhaanAllaah this is getting long hey?) the sunnah is to pray 8 raka’ahs of taraawee.

      BUT, considering ur new to this issue (im guessing) I think its best you pray in a congregation that prays 8, then go pray behind a congregation who does 20, and then ask yourself in which one you felt more khushoo’ in…

      For more info, please read the following articles:

      Is ramadhaan taraweeh 8 or 20 rakat by dr zakir naik

      Tarawee is rakaaah according to the hanafee scholars must read

      Is Tarawee 8 or 20?

      Refuting the concept of 20 raka’ahs

      I hope this has answered ur question…

      Remember me in ur du’aas,

      Wassalaamu ‘alaykum,


  3. So what about those who walk out after 8, praying behind an Imaam who does 20… is that right?

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