Asking a Miaji to come to the house on Fridays to do the Fatiha in order to have the barakah and the divine blessing

Q. Is it permissible to ?

A. Reading the Qur'an-e-Karim at home is certainly a means to invoke the blessings of Allah Ta'ala. A Muslim should regularly engage in this practice at home. It is a very noble act that carries great reward and holds significant value in the eyes of Allah Ta'ala. According to a Hadith, when the Tilawat-ul-Qur'an takes place in a house, it appears like stars to the inhabitants of the sky. In another Hadith, Rasulullah (Sallallaahu 'Alaihi Wasallam) said that a house in which the Qur'an-e-Sharif is not recited is like a house in ruins. Moreover, Rasulullah (Sallallaahu 'Alaihi Wasallam) mentioned in another Hadith:

"Adhere to the recitation of the Qur'an-e-Karim, for it is a light for you on this earth and a provision in the heavens."

Hadhrat Abdullah bin Abbaas (Radiyallahu anhuma) reported that whenever Hadhrat Umar (Radiyallahu anhu) returned home, he would open the Qur'an-e-Karim to read it.
Reciting the Qur'an-e-Karim is undoubtedly a great virtue. To obtain this virtue, if a person does not know how to recite the Tilawat-ul-Qur'an, they can call on someone else. Similarly, it is permissible to invite someone to one’s home to perform the Fatiha, which is understood to mean the recitation of some verses from the beginning and end of Surah Baqarah, Aayat-ul-Kursî, Surah Ikhlaas, Falaq, Naas, and Surah Fatiha. Each of these Surahs holds many virtues and rewards in themselves. Surah Ikhlaas alone is worth the reward of a third of the Qur'an-e-Karim. As for Surahs Falaq and Naas, Rasulullah (Sallallaahu 'Alaihi Wasallam) would recite them to seek protection from Shaitaan, the accursed one. Following the revelation of these two Surahs, Rasulullah (Sallallaahu 'Alaihi Wasallam) pointed out that nothing like these verses had ever been revealed.

According to a Hadith in Sunan-e-Daarimi, Hadhrat Abdullah bin Mas'ud (Radiyallahu anhuma) said:

"Whoever recites ten verses of Surah Baqarah—the first four, Ayat-ul-Kursi, the two verses that follow it, and the last three verses at night—Shaitaan does not enter his dwelling during that night until morning."

However, when one specifies a particular day or occasion, such as Friday or Shabbe-Baraat, to do Tilawat-ul-Qur'an, as is the custom in Mauritius, it is absolutely not correct, for the recitation of the Qur'an-e-Karim must be done every day. Setting aside a specific day for it does not align with the principles of Shari'ah, because this was neither the practice of the Holy Prophet (Sallallaahu 'Alaihi Wasallam) nor of the Sahabah-e-Kiraam (Radiyallahu anhum), but rather a custom—a Bid'ah—which is condemned in Islam.

We must also bear in mind that we do not fulfil our duty of learning or reciting the Qur'an-e-Karim simply by inviting a Miaji or another person to perform Tilawat at our home. Additionally, the custom of inviting someone to perform Fatiha for any food (shirni, etc.) does not conform to the principles of Deen-Islam. However, it is permissible to invite someone with the sole intention of attracting barakah without fixing a specific day or date.

It is truly unfortunate that many people think that calling someone to read the Qur'an-e-Karim at their home is sufficient to fulfil their duty towards Allah Ta'ala and His Prophet (Sallallaahu 'Alaihi Wasallam), while in everyday life, during times of happiness and misfortune, they disregard the teachings of the very same Qur'an-e-Karim. Is it not true that often more importance is given to the Fatiha than to the obligatory Salahs? Or again, isn't it that the person who does not practice the Fatiha on certain occasions expose themselves to more criticism than the one who neglects their daily Salahs?

One must be honest and sincere with oneself, with Allah Ta'ala, and with Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam). Moreover, considering the practice of certain customs, which have not even been recommended by the Shari'ah, to be more important than performing the Faraaïz such as Salah, Rôza, Zakaat, and Pardah is certainly not a proof of honesty or sincerity. Additionally, the practice of Fatiha does not exempt one from the obligation to perform these Faraaïz. Every Muslim has the obligation to perform these Faraaïz and is also called upon to learn and read the Qur'an-e-Karim every day.

It must be emphasised that one does not have the right to pay anyone for reading the Qur'an-e-Karim nor for performing the Fatiha. Rasulullah (Sallallaahu 'Alaihi Wasallam) warned his Ummat against this practice. Indeed, in a Hadith from Tirmizi, the Holy Prophet (Sallallaahu 'Alaihi Wasallam) said:

"He who recites the Qur'an should ask Allah Ta'ala for his reward, for soon there will be people who will recite the Qur'an and then ask (for money, etc.) from people."

Allaamah Shaami (Rahimahullah) said in his work Raddul Muhtaar:

"It is not permissible to recite the Qur'an for worldly gains. Both the one who gives and the one who takes are guilty."

In another place, Allaamah Shaami (Rahimahullah) said:

"Taj-us-Shari'ah clarified in the commentary of Hidayah that the recitation of the Qur'an for any remuneration (salary/money) does not earn any reward (sawaab) for the Mayyit (deceased) nor for the one who reads it. And Allaamah Al-Aini (Rahimahullah) said in commenting on Hidayah that the one who reads for worldly causes must be forbidden. The one who gives and the one who takes are both guilty. In short, the practice of reciting the Qur’an—where each person reads a para or a portion of it in return for payment, as is commonly done in our time—is not permissible. This is because the Qur’an is being recited with the intention of transferring the reward (sawaab) to the one who has organised the tilawat, while the real motivation behind the recitation is financial. Clearly, the tilawat is being performed for money. Therefore, when the reciters (qaaris) themselves do not earn any reward due to a lack of sincere intention, one must wonder how the reward can reach the person who organised the fatiha. Indeed, were there no fees or remuneration involved, it is unlikely that anyone would recite on behalf of another in our time. These are the people who have made the Noble Qur’an a source of livelihood and a means of acquiring worldly gain.

Also, according to Raddul Muhtaar, Allaamah Halwani stated that Sheikh-ul-Islam Taqiyuddin (Rahimahullah) said:

"It is not permissible to employ anyone for the recitation of the Qur'an-e-Karim with the aim of offering this to the Mayyit, as the Aimmah (Rahimahumullah) have never permitted such a practice. Indeed, the Hadiths were unanimous in stating that there is no reward (sawaab) for one who reads the Qur'an for any payment. Therefore, how can the reward reach the Mayyit?"Because it is only good deeds that reach the Mayyit. No one from the Aimmah (Rahimahumullah) has permitted the employment of a person solely for the recitation of the Qur'an-e-Karim. It is only on the issue of employing someone for teaching that they have divergent views. "

In short, it is permissible to invite someone to read the Qur'an-e-Karim at one’s home, but this should be done without choosing a specific day or occasion and without paying the Qaari.

It would be wiser on our part to strive to practice Islam as it was practiced by Rasulullah (Sallallaahu 'Alaihi Wasallam) and the Sahabah-e-Kiraam (Radiyallahu anhum), instead of introducing customs that are far from the Sunnahs of the Holy Prophet (Sallallaahu 'Alaihi Wasallam) and are, in fact, Bid'ahs that provoke the anger of Allah Ta'ala, the One who chose and perfected Islam for humanity.

May Allah grant us the correct understanding of Deen-Islam. (Ameen)

[English version of "Demander à un Miadjî de venir à la maison les vendredis faire le Fatiha afin d'avoir le barakah et la bénédiction divine" – Al Haadi – Vol. 2 No.6]