AL QUR’AN

The Qur'an-e-Kareem is the book by excellence that Allah Ta'ala, the Supreme and Unique Master of the entire Universe, revealed to all humanity through his last Prophet Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam).

Allah Ta'ala, the Unique Creator of the entire Universe is full of compassion for His creatures. Through the Qur'an-e-Kareem, Allah Ta'ala has indicated in a clear and unequivocal way the path to follow that will allow His creatures to access Jannah (paradise) and avoid Jahannam (hell). This path that the Qur'an-e-Kareem has traced is THE ONLY SALVATORY WAY because the Qur'an supersedes all previous revelations. This is why Allah Ta'ala, the Supreme Bestower of Graces, has extended His Last Message to all of humanity. Therefore, the Qur'an-e-Kareem is a divine blessing and Supreme Guide that transcends races, colours, borders and time. And this is why, through the edifying verses of the Qur'an, Allah Ta'ala calls all men, without any distinction, towards Him. Thus, it is clear that This Book does not concern a specific community, but the entire world. In short, everything that concerns the salvation of man in the Hereafter and his well-being in this world is condensed in the Qur'an-e-Kareem - the infallible Word of Allah Ta'ala.

The Qur'an-e-Kareem is a book that was not revealed in one day. Unlike the books of laws and constitutions, the revelation of the Qur'an-e-Karim was spread over a period of twenty-three years.

As soon as the first message of this book was received, it was put into practice on the same day of its revelation. This revelation continued to descend according to the circumstances and contexts that would arise from time to time.

The gradual revelation of the Qur'an-e-Karim helped this people, who were plunged into total darkness, to change gradually but firmly and this without the people feeling it as a burden. The fact that the revelation of the Qur'an-e-Karim was linked to the circumstances and contexts that occurred, helped the people of that time to better understand the spirit of this message with all its implications and details.

And today, if we want to understand the exact meaning of this message, it is essential that we know the circumstances and contexts in which this message of eternal salvation was revealed.

The gradual revelation was, in fact, a sure and effective means for a better understanding and assimilation of this message of life and hope as it is said in the Qur'an-e-Karim: "Why is the entire Qur'aan not revealed to him all at once? We have revealed it in this manner so that your heart may be strengthened by it and we have revealed it gradually." (25:32)

THE TWO STAGES - MAKKI AND MADANI

The revelation of the Qur'an-e-Kareem comprises two main stages. Rasulullah (Sallallaahu 'Alaihi Wasallam) as is well known, made Da'wah for a period of thirteen years in Makkah.

After this long period the persecution of the Sahaabah (Radiyallaahu Anhum‎) by the Kuffaar became more and more cruel and Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) received the command of Allah Ta'ala to emigrate to Madinah. This event is known in Islam as the Hijrah and is of such importance that the Islamic calendar begins from there.

The revelation that took place before the Hijrah is known as "Makki" while the one that took place after is known as Madani.

The knowledge of the Makki and Madani revelations is essential for a Mufassir (commentator of the Qur'an) to the extent that it allows him to determine the "Naasikh" (Naasikh is the verse that abrogated another verse) and the "Mansuk" (abrogated verse) at the time of a contradiction without there being any possibility of reconciliation between two or more verses.

In short, the principle of Naasikh and Mansuk is closely linked with the knowledge of the Makki and Madani surahs. Therefore, it is essential for a Mufassir to have such knowledge.

MAKKI AND MADANI AND THE PRINCIPLE OF DA'WAH

The Qur'an-e-Kareem is the Word and the Message of one Being - Allah Rabb-ul-Aalameen – who has adopted a different tone in the Makki and Madani revelations because of the different mentalities and the different stages in the life of the creatures.

Indeed, the tone of the Makki surahs is much more severe and more intense than that of the Madani surahs. There is also a great difference in the contents of the two stages. The Makki surahs deal with three subjects which are Tauheed‎‎, Risaalat and Ma'aad (Conception of Aakhirah).

It is an obvious fact, and everyone knows it, that action is based on belief ('Aqeedah‎‎ - article of faith). As Muslims we say that A'mal (action) is based on 'Aqeedah. Moreover, the strength or weakness of 'Aqeedah is reflected on A'mal just as firmness or weakness in conviction has its effect on movement and action. Since the teaching of the Qur'an-e-Karim includes 'Aqeedah and A'mal, it was necessary, first, to consolidate 'Aqeedah and then to strengthen A'mal. Moreover, there must be a reason or cause for accepting a message and then carrying it out.

The main reason for accepting the message of the Qur'an-e-Karim at all levels is the belief in another world known as Aakhirah where everyone will be held accountable for all their actions. It is precisely in the firm belief that Allah Ta'ala will revive him after his death - that he will be judged before his Creator - rewarded and admitted to Jannah or punished and sent to Jahannam - that the driving force of the believer lies.

The degree of firmness in behaviour is dependent on the degree of firmness in the belief of Aakhirah. Similarly, any weakness in this conception will lead to neglect and abandonment of the Islamic precepts. Therefore, divine wisdom wanted such a notion to be instilled first in order to facilitate A'mal. This is what has been interpreted as being the Yaqeen - the Yaqeen concerning Aakhirah, the Yaqeen concerning the punishment in case of disobedience and the Yaqeen concerning the reward in case of submission. It is this same Yaqeen that helps to overcome obstacles and that facilitates work and difficult Aa'maal. It is this same Yaqeen who pushed the Sahaabah-e-Kiraam (Radiyallaahu Anhum‎) to sacrifice everything to the extent of their lives.

We have, in this sense, a Du'a of Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) which reads as follows:

"O Allah, grant us such amount of Your Fear that will act as a barrier between us and Your disobedience. Give us such amount of submission through which You will admit us in Jannah; and such amount of Yaqeen that will help us to overcome worldly difficulties and those of the Aakhirah."

The lesson concerning the Du'a (preacher) in this is clear. First, one should speak about Allah Ta'ala, then about Rasulullah (Sallallaahu 'Alaihi Wasallam), the Aakhirah and finally about the "Mas'ala" and "Masaa'il" (legal aspect) because the subjects like Tauheed‎‎, Risalat and Ma'aad were developed during thirteen years in Makkah, and it was only after that, that most of the laws were revealed in Madinah.

Hadhrat 'Aisha (Radiyallahu anha) has explained clearly the point regarding Da'wah where she says:

"The first message that was revealed was a Surah of "Mufassal" which mentioned Jannah and Jahannam and it was only after the people identifying themselves well with Islam, that the law concerning Halaal and Haram was revealed. If even at the beginning, the consumption of alcoholic beverages had been forbidden, they would have said: We will never leave it. If they had been forbidden to commit Zina, they would have said: We will never leave Zina." (Bukhari)

SHAAN-E-NUZUL AND QURAN-E-KARIM IN TRANSLATION

When a law is instituted as a result of an event, the people who live at that time and who witness the circumstances and conditions in which this law is promulgated, understand such a law and the spirit of this law better than the people who have not witnessed this event. This is because the knowledge of the circumstances to which laws are related is indispensable for a perfect and concrete knowledge of these laws:

The context or circumstance in which a verse was revealed is known as "Shaan-e-Nuzul."

The knowledge of Shaan-e-Nuzul is of primary importance for the Mufassireen and it is even indispensable for the correct interpretation of the Quran-e-Karim. In the absence of such a knowledge, a person who is not an "'Aalim" (scholar) and who studies the Qur'an-e-Kareem in its translation only remains all the time in fear of being a victim of Shaytaan and very often, due to a misunderstanding, he falls into confusion and misguidance. This is how we find many disputes within the community. And this is why the 'Ulama (scholars) forbid such a person from studying the Qur'an from a translation and on his own without the supervision of someone who knows about it and who, in turn, has learned from someone who is qualified.

THE SAHAABAH (RADIYALLAAHU ANHUM‎) AND THE UNDERSTANDING OF THE QUR'AN

The first group of people who received the message of the Qur'an-e-Kareem were the illustrious Sahaabah Kiraam (Radiyallaahu Anhum‎). They had not only the honour but also the happiness of being at the side of the one whom Allah Ta'ala had sent as a blessing and mercy to the entire world, Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam). The Sahaabah (Radiyallahu anhum) were the witnesses of the revelation of the Qur'an-e-Kareem and lived the circumstances and contexts in which the universal laws of the Qur'an-e-Kareem were promulgated. Therefore, they are the greatest scholars of the Qur'an except, of course, the Messenger of Allah, Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam). They are, moreover, the main rope that ties the entire Ummat with the Qur'an-e-Kareem. Imam Ghazali (Rahimahullah) said it so well in his "Ihya-ul-'Ulum":

"And now the practices of the Sahaabah (Radiyallaahu Anhum‎) are also one of the four sources of the Shari'ah because they indicate the Sunnah - the practice of Rasulullah (Sallallaahu 'Alaihi Wasallam) because they were witnesses of the revelation and they observed, through circumstantial indications, many things that remained hidden from others. Very often, words fail to express exactly things that have been seen through indications or visual observations. It is in this light that the scholars say that one must follow and adopt the practices and opinions of the Sahaabah (Radiyallaahu Anhum‎).

The interpretation of the Qur'an-e-Kareem or a Hadith by a Sahaabi (Radiyallaahu Anhu‎) remains the most valid because it takes into consideration many factors, especially the contexts and conditions in which the verse was revealed or the Hadith was said. Moreover, as Imam Ghazali (Rahimahullah) said, it is difficult to describe a context with all its details.

The behaviour of the Sahaabah (Radiyallaahu Anhum‎) forms the "Criterion of Haq" on which the Ummah Muslimah must establish the truth. They were the first students and followers of the Qur'an-e-Kareem and it is through them that the Ummah Muslimah obtained the Qur'an. They are the first link in this chain that joins the entire Ummah with the Qur'an-e-Kareem.

Moreover, the truthfulness of the Qur'an-e-Kareem rests on their integrity and credibility. Any attempt to discredit them will be interpreted as an attempt to discredit the Qur'an-e-Kareem and to remove its authenticity. The first link having become defective means that there is now no guarantee that the current Qur'an is the same one that was revealed to Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam).

There are misguided sects who leave no stone unturned to make the Ummah believe that the true Qur'an does not exist. According to them, the true Qur'an would be with the invisible Imam who will appear at the end of time! This is, of course, a malicious attempt to sow doubt about that which cannot be suspected. Moreover, these are baseless inventions filled with lies with which they want to reek the Ummah Muslimah. Such blasphemers can only end their courses in hell. Moreover, they have discredited the Sahaabah Kiraam (Radiyallaahu Anhum‎) by claiming that after Rasulullah (Sallallaahu 'Alaihi Wasallam), with the exception of a few Sahaabah (Radiyallaahu Anhum‎), all the others became Murtads (renegades)! Nauzubillah! On the other hand, we know and we have the absolute certainty that all the Sahaabah-e-Kiraam (Radiyallaahu Anhum‎) indistinctly are beyond all kinds of criticism. If there were differences between them it was the difference of Ijtihaad, (Ijtihaad is an effort for the search of the truth) or disagreements based on the concern to search and know the truth and not on personal conflicts and never on nafsaaniyat.

How can a Muslim interpret it otherwise, especially when the practice and behaviour of the Sahaabah (Radiyallaahu Anhum‎) constitute the "Criterion of Haq" and have been decreed as such and also serve as arbitration in the case of contradictory Ahaadith. It is in this context that Imam Abu Dawud (Rahimahullah) said that when there is a contradiction between two Ahaadith, one must resort to the practices of the Sahaabah (Radiyallaahu Anhum‎) to determine the last practice of Rasulullah (Sallallaahu 'Alaihi Wasallam). For the Muhadditheen‎‎‎, a Hadith called weak can be authenticated in case the practice of the Sahaabah (Radiyallaahu Anhum‎) supports its content. Similarly, Imam Maalik (Rahimahullah) opted for weak Ahaadith at the expense of the relatively strong Ahaadith due to their sanads (chains of transmission) because the weak Ahaadith, unlike the strong Ahaadith, benefit from the support of the practices of the Sahaabah (Radiyallaahu Anhum‎) and the Taabi'in (Rahimahullah).

All this shows us the important and elevated position that the Sahaabah Kiraam (Radiyallaahu Anhum‎) have in the correct understanding of Deen. All those who think otherwise are misguided and are not considered among the group that will obtain salvation among the 73 sects.

"TILAAWAT-UL-QUR'AN-E-KARIM"

The Tilaawat-ul-Quran-é-Karim contains inestimable rewards. This sawaab is inestimable because it is imperishable. It is said, for example, that the two Rak'ats Sunnah of the Salah of Fajr are better than this Dunya (this world) and all that it contains because the rewards that Allah Ta'ala has fixed for these two Sunnah Rak'ats are perpetual while this world and all its pleasures are only ephemeral.

Allah Ta'ala tells us in the Qur'an that the riches that are with us will be exhausted while those that are with Him are eternal. In the same sense, Rasulullah (Sallallaahu 'Alaihi Wasallam) said that a Subhanallah and Alhamdulillaah fill the space between the sky and the earth with Sawaabs.

Nowadays, it is unfortunate to note that the notion of sawaab has become an archaic, outdated thing that is not much cared for. On the contrary, most people prefer to read newspapers and watch a short documentary on television than to read a few verses of the Qur'an-e-Kareem. The recitation of the Qur'an-e-Kareem has become a practice reserved for children of Madrassah and the "miajis."

The Qur'an is an inexhaustible source of wisdom. Its recitation is a blessed action that overwhelms us with divine grace, transforms us, revives our faith and floods our hearts with light.

The superiority of the Qur'an over all other books is similar to that of Allah Ta'ala over His creatures. A person has a certain value or greatness only for having studied and mastered the works of famous poets and writers such as Iqbal, Ghalib and Shakespeare while should not it be the value of a person who has studied the Qur'an?

However, unfortunately, in the world in which we live and which is drowned in materialism, it is another currency that circulates and counts. This is why we ignore the value of reading and studying the Qur'an and this very precious currency, which is an inexhaustible fortune that we take for granted, will count a lot before Allah Ta'ala because He knows its true value.

It is to be noted that the reading of the Qur'an referred to, concerns reading without understanding. Some people think that such reading is devoid of reward. There is nothing further from the truth. Reading the Qur'an is an Ibaadah in itself. Indeed, a person who understands what he reads will have much more reward.

Shaytaan is the sworn enemy of Insaan (man). He is always ready to mislead man (Insaan) and harm him. He sneaks into the thoughts of Insaan and inspires him with dirty and erroneous thoughts to lead him to live in confusion, perdition and superstition. However, Shaytaan, being darkness, disappears where the light shines.

Indeed, Shaytaan cannot remain in a house where the Qur'an-e-Kareem is recited. Thus, he can not cause the damage that he is able to cause in a house where the Quran-e-Karim is not recited. Therefore, Quran-e-Karim is a "Nur" (light) in the house.

How long will we continue to waste our time reading romance novels and books like Mills & Boons, to name a few? Rasulullah (Sallallaahu 'Alaihi Wasallam) said that the one who does not have any part of the Quran in his heart is like an abandoned house.

In another Hadith Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"Do not make your houses graves. Certainly Shaytaan keeps away from a house where Surah Baqarah is recited."

Another time Rasulullah (Sallallaahu 'Alaihi Wasallam) gave the following advice to Hadhrat Abu Zar (Radiyallahu anhu):

"Have the fear of Allah Ta'ala. Do Tilaawat-ul-Quran regularly because it is for you a Nur (light) in this world and a deposit in the heaven."

In another Hadith, Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"Illuminate your houses with Zikrullah and perform Tilaawat-ul-Quran abundantly in your homes. Do not convert your houses into graves as the Jews and the Christians did. A house in which the Qur'an-e-Kareem is recited expands over its inhabitants and blessings multiply therein, the angels descend therein and Satan leaves that house, and a house in which the Qur'an-e-Kareem is not recited, discomfort seizes it, it is devoid of blessing, the angels desert it and Satan ravages it."

In the light of this Hadith we can deduce the cause of disputes and discords in the homes of Muslim families. There can be no barakah in a house whose atmosphere is conducive to Shaytaan and which prevents the angels of blessing from entering it. Instead of Tilaawat-ul-Quran, it is the VCR, the television, the radio cassette player and the hi-fi component that are heard in the houses and this is one of the main causes of our downfall.

TILAAWAT-UL-QUR'AN AND THE SAHAABAH (RADIYALLAHU ANHUM)

Every person reads the books that he likes the most - books in which he finds much benefit and which give him the maximum pleasure.

Books such as Mills & Boons, Hadley Chase, detective and mystery novels etc. are very popular and highly regarded in our society for one or more of the above reasons.

As for the Sahaabah Kiraam (Radiyallaahu Anhum‎) who were ardent seekers of the Aakhirah, the Qur'an-e-Kareem - the perfection and culmination of the Divine Message, the Criterion of Absolute Truth and the Source of blessings - was the book to which they were deeply attached. They used to devote themselves to Tilaawat‎‎-ul-Qur'an during the night and the day without ever getting tired of it, just as a lover never gets tired of reading a love letter that he has received from his beloved. For these ardent seekers of Aakhirah who were the Sahaabah-e-Kiraam (Radiyallaahu Anhum‎), the Qur'an-e-Kareem represented much more than a love letter represents for a lover, because the Qur'an-e-Kareem is the word of Allah Ta'ala and the greatest miracle of Rasulullah (Sallallaahu 'Alaihi Wasallam). Its reading is done out of love for an Immortal Being (Allah Ta'ala) while in the case of a love note it is a question of love with a mortal. It is this same love that made the Tilaawat‎‎-ul-Qur'an extremely pleasant for the Sahaabah-e-Kiraam (Radiyallaahu Anhum‎) especially during the silence of the night. Inspired by the Sahaabah (Radiyallahu Anhum) who had known the sweetness of faith, the Taabi'een followed their example in the excellent Ibaadah that is the Tilaawat-ul-Quran.

Hadhrat 'Usman (Radiyallahu Anhu) was so devoted to Tilaawat-ul-Quran that his copy of the Quran was damaged and torn. Hadhrat 'Abdullah Bin 'Amr (Radiyallahu Anhuma) recited the Quran-e-Karim throughout the night in Salah. In a Hadith, it is said that he would do a Khatm (complete recitation) every three days.

The number of Tilaawat-ul-Quran that our "Salaf-e-Saaliheen" (pious ancestors) used to do will surprise many. There are even people who refuse to believe it. However, the truth remains what it is and the testimony of the 'Ulama is enough to confirm the veracity of this information.

NUMBER OF KHATM-UL QURAN AND SALAF-E SAALIHEEN

The number of people who have completed the Quran-e-Kareem in one Rak'aat is high. Among them we have Hadhrat 'Usmaan (Radiyallaahu Anhu), Hadhrat Tameem Daari (Radiyallaahu Anhu), Hadhrat Sa'id Bin Jubeir (Radiyallaahu Anhu). The highest number of Khatm-ul-Quran is eight in one day. According to Imam An-Nawawi (Rahimahullah), Sayyid Al-Jaleel Ibn-ul-Khateeb Al-Sufi (Rahimahullah) used to perform eight Khatms in a day: four during the day and four during the night. Hadhrat Mansur Bin Zazaan (Rahimahullah) a famous Taabi'i used to perform a Khatm-ul-Quran between Zuhr and 'Assr and one between Maghrib and 'Isha. During Ramadhan Sharif, as the Salah of 'Isha was delayed until a quarter of the night, there was a little more than two Khatm-ul-Qurans between Maghrib and 'Isha.

According to 'Allaamah An-Nawawi (Rahimahullah), Hadhrat Ibn Abi Dawud (Rahimahullah) reported, through an authentic sanad, that Hadhrat Mujahid (Rahimahullah) used to make a Khatm-ul-Quran between Maghrib and 'Isha during Ramadhan Sharif.

Hakim Abu 'Abdullah (Rahimahullah) reported that when Imam Bukhari (Rahimahullah) was performing Imaamat for his companions during Ramadhan Sharif he would recite twenty verses of the Qur'an in each Rak'aat until he completed the Qur'an-e-Karim. At the time of Sehri he would recite between a third and a half of the Qur'an-e-Karim so that he would complete the Qur'an every three nights at the time of Sehri. In addition, he would perform a Khatm-ul-Qur'an every day which he would complete at the time of Iftaar and he would say that there is a Du'a which is accepted at the time of each Khatm.

So, we see that the habits of the Salaf-e-Saaliheen regarding the Khatm-ul-Qur'an differed from one another. Some used to do one Khatm every day. Others used to do two, three, four, up to eight Khatm-ul-Quran daily. But the practice of most of the Sahaabah (Radiyallahu anhum) was to do one Khatm-ul-Quran in a period of seven days.

HADITH PROHIBITING KHATM-UL-QURAN IN LESS THAN THREE DAYS

For the scholars, the Hadith prohibiting Khatm-ul-Quran in a period of less than three days does not generally apply to everyone. According to them, this Hadith applies only to those people who cannot concentrate and cannot read the Quran properly. On the other hand, this Hadith does not apply to those people who, despite their speed, can read correctly and with concentration.

The practice of the Sahaabah (Radiyallaahu Anhum‎) and the Taabi'in (Rahimahumullah) is enough to demonstrate to us that this Hadith is not of general application. Otherwise how was it possible for them to make a Khatm in less than three days, despite such a prohibition. Imam Bukhari (Rahimahullah) who reported this Hadith from 'Abdullah Bin 'Amr (Radiyallaahu Anhuma‎) where Rasulullah (Sallallaahu 'Alaihi Wasallam) forbade making a Khatm-ul-Quran in less than three days himself used to make more than one Khatm per day.

We should therefore not believe that it is impossible to read so much Quran Shareef in such a short time. That would be a serious mistake on our part. We must take into account the great speed of the Salaf-e-Saaliheen and their love for reading the Quran Shareef. Moreover, Allah Ta'ala had granted our Salaf-e-Saaliheen a Karaamat because of their extraordinary piety.

In Bukhari Sharif, there is a Hadith that says that after Hadhrat Dawud (Alaihis Salaam) ordered to prepare his mount, he started reading the Zabur and finished it even before his mount was ready.

'Allaamah Badruddin 'Aini (Rahimahullah) said in his book 'Umdat-ul-Qaari' that this fact is Tayyuzzamaan and Tayyulmakaan which are things that can only be conceived by one who is endowed with Faiz-e-Rabbaani (divine gift).

Indeed, at the time of Salaf-e-Saaliheen, Allah Ta'ala would grant His Barakah; which allowed them to accomplish a lot in a very short period of time.

Tayyuz-zamaan is the shrinking of time or the Barakah in time.

Tayyul-makaan is the shrinking of space or the Barakah in space and distance.

THE VIRTUES OF TILAAWAT-UL-QUR'AN

Hadhrat Ibn 'Umar (Radiyallahu anhu) reported that Rasulullah (Sallallaahu 'Alaihi Wasallam) said: "Hasad (jealousy) is not permissible except for two (people); a person to whom Allah has granted (the blessing of reciting) the Qur'an and he remains occupied with it day and night and a person to whom Allah has granted wealth which he spends day and night (in the path of Allah).
Hadhrat Abu Sa'id (Radiyallahu anhu) reported that Rasulullah (Sallallaahu 'Alaihi Wasallam) said: "Allah has said that the one who is absorbed in the Qur'an to the extent that he does not find time to do My zikr and make supplications (Du'as) to Me, I will give him more than what I give to those who make supplications to Me. The superiority of the Word of Allah over all other words is like the superiority of Allah over all His creations."
Read the Qur'an-e-Karim because it will be like an intercessor on the Day of Qiyaamah. (Hadith)
The houses in which the Qur'an-e-Karim is recited shine for the people of the heavens as the stars shine for the people of the earth. (Hadith)

SOME RULES CONCERNING TILAAWAT-UL-QUR'AN

It is Masnun to make Miswak for Tilaawat-ul-Qur'an.
2. It is better to read from a Qur'an when making Tilaawat than to recite by heart (except for the Huffaaz). Rasulullah (Sallallaahu 'Alaihi Wasallam) said: "Recite the Qur'an-e-Kareem while looking is superior to a recitation (by heart) just as Farz is superior to Nafl."
It is Masnun to perform Wuzu before reciting (by heart) the Qur'an-e-Kareem.
It is Wajib to have Ghusal and Wuzu when one holds the Qur'an.
One is not allowed to recite the Qur'an-e-Kareem in the state of janaabat, even by heart.
It is Masnun to start the Tilaawat‎‎-ul-Qur'an again each time one has completed it.
At the time of each Khatm-ul-Qur'an there is a Du'a which is accepted by Allah Ta'ala. So, it is preferable to gather the wife and children when one makes this Du'a. When Hadhrat Anas (Radiyallahu anhu) used to complete the Qur'an-e-Kareem, he used to gather his family to make this Du'a.

May Allah Ta'ala give us the Taufeeq‎‎ to fulfil the rights of the Qur'an-e-Kareem. May He also give us the Taufeeq‎‎ to read it as much as possible, to understand it well and to put it into practice so that the Qur'an-e-Kareem may be a light for us in this world and the next. Ameen.

DAYS WHEN IT IS FORBIDDEN TO FAST:

It is haram to fast on:

a) The day of 'Eid ul Fitr

b) The day of 'Eid ul Adha

c) The three days following 'Eid ul Adha (i.e. the 11^th, 12^th and 13^th days of Zul Hijjah)

Hadhrat Anas (Radiyallahu anhu) reported:

"The Messenger of Allah forbade fasting on these five days: 'Eid and the days of Tashreeq (the 3 days following Baqr 'Eid)." (Abu Ya'la)

[English version of "Al Qour'aan" – Al Haadi – Vol. 1 No. 7]