Exaggeration and Diversionary Strategy in Critiquing the Pronunciations of Certain Students
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Petty Mu’mayy’iah’s Exaggeration and Diversionary Strategy in Critiquing the Pronunciations of Some Students of Knowledge
It was said to Imam Abdul Aziz bin Baz, may Allah have mercy upon him: The questioner says: “Indeed, my reading is weak, while reading the Quran. Am I sinful in this case?”
Response: You are not sinful, but you should strive to read well. The Prophet, peace and blessings of Allah be upon him, said in an authentic hadith: “The one who is proficient with the Qur’an will be with the noble and righteous scribes (the angels), and the one who reads it and trip over his tongue, finding it difficult, will have two rewards.” Therefore, when you read the Quran, put in the effort, even if it is difficult for you, even if you are weak in it, for indeed, you will be rewarded. You have two rewards – [reward] for reading and striving, reward for the reading and another for your struggle and effort. If you have the opportunity to read to someone who can teach and benefit you, this is what is befitting, that you should seek out someone to whom you can read in the mosque, at home, or in their home, so you can benefit and improve your reading. [1]
It was said to Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, “A question from brothers Ahmad Ibrahim Ali Abu Sa’ud, Abdu Abdul Qadir As-Sawy and Sa’eed Fahim Qutb. They send this question saying: Is it permissible for a man who struggles with reading to recite the Quran, or is this prohibited for him?”
Response: It is legislated for him to read the Quran even if he is weak in reading, even if he trips over his tongue in it. It is legislated for a Muslim to give concern to the Qur’an, he reads and learns, even if he trips over his tongue. For indeed, when he continues in recitation, his recitation becomes good gradually. The Prophet Muhammad (peace and blessings of Allah be upon him, said: “The one who is proficient with the Qur’an will be with the noble and righteous scribes (the angels), and the one who reads it and trip over his tongue, finding it difficult, will have two rewards.” This is something great. The Prophet, peace and blessings of Allah be upon him, stated that they have two rewards. He benefits through recitation because he strives – one reward for recitation and another reward for their struggle in doing so. It is legislated for every Muslim (male and female) to give concern to the Qur’an and to increase their reading of it, even if it involves some tripping of the tongue, until the recitation becomes good. A person should learn to read by practicing with a brother, father, colleague, or anyone from the people of the Qur’an so that he guides and helps him. Likewise, a woman should read to her sisters if they are more knowledgeable, or with their mothers, fathers, husbands, or brothers. They can also seek a teacher or go to her through the proper channel, in order to learn, even if she trips over her tongue. This is because tripping over the tongue ceases through continuous reading. [2]
Mispronunciations In The Arabic Language
Al-Khatib Al-Baghdadi, may Allah have mercy upon him, reported with a sound chain of narration from Abu Abdur-Rahman Al-Nasaa’ee, may Allah have mercy upon him, who stated: “Mistakes in pronunciation are not criticised among the Muhadditheen, as Ismail Ibn Abee Khalid, may Allah have mercy upon him, made errors, as did Sufyan, Malik Ibn Anas, and others among the Muhadditheen, may Allah have mercy upon them”. [3]
It is evident from these scholars’ statements that individuals should not be held accountable for mispronunciations as long as they are making an effort to improve; in fact, they are rewarded for their efforts. Thus, it is trivial for anyone to turn this matter into a point of blame or criticism against any student of knowledge, particularly those who are recognised for their steadfastness and have received recommendations from senior Salafi scholars like Al-Allamah Rabee, may Allah preserve him, Al-Allamah Ubaid Bin Abdillah Al-Jabiri, Al-Allamah Abdullah Al-Ghudiyaan, may Allah have mercy upon him, and others.
Secondly, the comments from petty critics become increasingly ridiculous when they attempt to use this as a measure to claim that those they deem to mispronounce words are incapable of reciting properly, yet they still choose to criticise others. In reality, these critics are trying to link two completely unrelated issues. One pertains to an individual’s personal effort to enhance their recitation skills, while the other involves the principles of promoting good and preventing wrongdoing, along with adhering to evidence. A person’s level of recitation, whether poor or skilled, does not determine the validity or invalidity of the evidence they present to highlight someone else’s mistake in a matter that requires clear and sound proof. Furthermore, none is given precedence over sound knowledge based proofs.
Imam Ash-Shaatibi, may Allah have mercy upon him, stated:
Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:
وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬
And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]
He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [4]
Imam Ash-Shawkani- may Allah have mercy upon him- said:
Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:
فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ
And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]
The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.
If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [5]
Al-Allamah Rabee also said, “The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [6]
And Allah knows best
[1] Paraphrased:
https://binbaz.org.sa/fatwas/13361/%D9%87%D9%84-%D9%8A%D8%A7%D8%AB%D9%85-%D9%85%D9%86-%D9%8A%D9%82%D8%B1%D8%A7-%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D9%86-%D9%88%D9%87%D9%88-%D9%84%D8%A7-%D9%8A%D8%AD%D8%B3%D9%86-%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D8%A1%D8%A9
السؤال:
يقول: إن قراءتي ضعيفة، وأقرأ القرآن، هل أكون آثم والحالة هذه؟
لست بآثم، ولكن عليك أن تجتهد في القراءة الطيبة، يقول النبي ﷺ في الحديث الصحيح: الماهر بالقرآن مع السفرة الكرام البررة، والذي يقرأ القرآن، وهو عليه شاق، ويتتعتع فيه له أجران فأنت إذا قرأت القرآن تجتهد في قراءته، ولو أن عليك مشقة، ولو أنك ضعيف فيه، فإنك مأجور، لك أجران بالقراءة وبالاجتهاد، أجر عن قراءتك، وأجر عن تعبك واجتهادك، وإذا تيسر لك أن تقرأه على من يعلمك ويفيدك، فهذا هو الذي ينبغي، أن تجتهد في التماس من تقرأ عليه في المسجد، أو في البيت، أو في بيته، حتى تستفيد وحتى تستقيم قراءتك، نعم.
[2] Paraphrased:
https://binbaz.org.sa/fatwas/8505/%D8%AD%D9%83%D9%85-%D9%82%D8%B1%D8%A7%D8%A1%D8%A9-%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D9%86-%D9%84%D9%85%D9%86-%D9%84%D8%A7-%D9%8A%D8%AD%D8%B3%D9%86-%D8%AA%D9%84%D8%A7%D9%88%D8%AA%D9%87
السؤال: من الإخوة أحمد إبراهيم علي أبو السعود وعبده عبدالقادر الصاوي وسعيد فهيم قطب، بعثوا يسألون هذا السؤال: هل يصح لرجل ضعيف في القراءة أن يقرأ القرآن أم أن ذلك محرم عليه؟
الجواب: المشروع له أن يقرأ القرآن ولو كان ضعيفاً في القراءة ولو كان يتتعتع فيه، المشروع للمسلم أن يعتني بالقرآن يقرأ يتعلم ولو تتعتع، فإنه متى استمر في القراءة تحسنت قراءته شيئاً بعد شيء، وقد ثبت عن رسول الله عليه الصلاة والسلام أنه قال : الماهر بالقرآن مع السفرة الكرام البررة، والذي يقرأ القرآن وهو عليه شاق ويتتعتع فيه له أجران هذا شيء عظيم أخبر النبي ﷺ أن له أجران، وهو ينتفع في القراءة؛ لأنه يجاهد، فله أجر عن قراءته وله أجر عن تعبه في ذلك، واجتهاده في ذلك.
فالمشروع لكل مسلم ومسلمة العناية بالقرآن والاستكثار من قراءته، ولو مع التعتعة حتى تستقيم القراءة، يتعلم يقرأ الإنسان على أخيه.. على أبيه.. على زميله.. على من تيسر من أهل القرآن حتى يوجهوه، وحتى يساعدوه، والمرأة كذلك تقرأ على أختها إذا كانت أعلم منها، أو على أمها إن كانت أعلم منها، أو على أبيها أو على زوجها أو على أخيها تقرأ، أو لها معلمة تطلبها أو تذهب إليها، بطريقة سليمة، حتى تتعلم، ولو تتعتعت فإن التتعتع يزول بمواصلة القراءة. نعم
[3] Al-Kifatah 1/555
[4] Al-I’tisam 3/434
[5] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2
فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين : هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد
[6] Al-Mulakh’khas Al-Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87