Wednesday 29 January 2014

Rules of meeting each other


In all civilized societies, there have always been some particular forms of greetings, as an expression of respectaffection or formal recognition, upon meeting a person. The Hindus say 'Namaste' or 'Raam Raam’, whilst among the Christians, it is customary to salute with words like 'Good morning' and ‘Good evening’.
Among the Arabs too, before the advent of Islaam, similar forms of salutations were in existence. It is stated in Sunan Aboo Daawood, on the authority of Imraan Ibne Hussein radhiyallahu anhu that he said:
"Before Islaam, we used to say, 'God grant coolness to your eyes' and 'May your morning be happy' while greeting one another. When from the darkness of ignorance we emerged into the light of Islaam, these formulas of salutation were forbidden and, in their place, we were taught to say, Assalaamu' Alaykum (Peace be with you)."
 As a little reflection will show, no better form of salutation is possible as an expression of love, regard and goodwill. It makes excellent and most comprehensive prayer for the occasion, denoting: May Allah bestow peace and security on you. For those who are younger to us in age, it is an expression of kindness and affection, and for the elders, of regard and attention. Moreover, salaam is one of the Excellent Names of Allah. In the Qur'aan, the phrase, Assalaamu' Alayk, has been used, on behalf of Allah, as a mark of favour and esteem for the Divine Apostles. Thus, we read:
Peace be unto Nooh among the people, (37:79); 
Peace be unto Ibraheem, (37:109); 
Peace be unto Moosaa and Haaroon, (37:120);
 Peace be unto Ilyaas, (37:130);
 Peace be unto the Messengers, (37:181);
 and, Peace be on His Slaves whom He hath chosen, (27:59).
The believers too, are commanded in the Qur'aan to make salutation to the Prophet in these words: Assalaamu' Alayka Ayyuhan Nabiyyu (Peace be unto you, O Prophet), and, the Prophet is told that when those who believed in the Divine Revelations came to him, he should say to them:
Peace be unto you! Your Lord has prescribed for Himself mercy. (6:54)
Similarly, in the Hereafter, at the time of entry into Heaven, Believers will be received with these words:
Enter here in peace and security, (15:46);
and peace be unto you because you preserved in patience. Now how excellent is the final home. (13:24)
Anyway, there can be no better greeting than Assalaamu' Alaykum.
If the two Muslims who meet are already acquainted with each other and there exists a bond of friendship, relationship or affection between them, this form of salutation fully signifies the connection, and, on the basis of it, gives an eloquent expression to the sentiments of joy, regard, love and well-wishing.
On the other hand, if they are strangers, it becomes a means of introduction and a declaration of trust and sincerity; or, in other words, one assures the other, through it, that he is a well-wisher and there obtains a spiritual tie between them.
Be that as it may, the teachings of Assalaamu Alaykum and Wa' Alaykum Assalaam as the forms of greeting among the Muslims is a most propitious instruction of the sacred Prophet and a distinctive practice of Islaam.
Courtesy of: islaam.org

Tuesday 28 January 2014

How the Glorious Qur'aan Was Preserved


In the days of the Noble Prophet  (sallallahu alayhi wasallam)
Since the Noble Qur'aan was not revealed all at once, on the contrary, different verses of it were being revealed as and when appropriate, therefore, it was not possible from the very beginning to write and preserve it in a book form. So, during the initial stage of Islaam, major emphasis was laid on memory as a means of preserving the Noble Qur'aan.
 When wahee (revelation) used to come in the very beginning, the Prophet http://www.islaam.org/Qur%27aan/S-a-w.gif (sallallahu alayhi wasallam) would tend to repeat its words instantly so that they would be memorized well enough. Thereupon, Allah Almighty directed him through the verses of Soorah Qiyaamah that he need not repeat words in a hurry immediately as revelation came.Allah Almighty would himself endow him with a memory that he will be unable to forget the words of the waheeonce its descent has been completed. So it was that the moment the Qur'aanic verses would come to him, they would be committed to his memory the next moment. Thus, the blessed chest of the Prophet http://www.islaam.org/Qur%27aan/S-a-w.gif (sallallahu alayhi wasallam), was the most protected vault of the Noble Qur'aan, in which there was no chance of even some commonmistake, editing or alteration. 
Moreover, as a matter of additional precaution, he used to recite the Qur'aan before angel Jibra'eel alayhis salaamevery year during the month of Ramadhaan; and the year he left this mortal world he completed a cumulative review of Qur'aanic recitation twice with Jibra'eel alayhis salaam.
(Saheeh Bukhaari with Fat'hul Baari)
Again, as it was, he would not restrict his teachings of the Sahaabah (Companions) to just the meaning of the Noble Qur'aan, but had them memorize its words as well. Then, the revered Companions were themselves so enamored with a desire to learn and remember the Noble Qur'aan that everyone of them was anxious to get ahead of the other. There were women who claimed no mahr (dowry) from their husbands except that they would teach the Qur'aan.
Hundreds of Companions, freeing themselves from all other concerns, had devoted their whole lives for this purpose. Not only did they memorize the Qur'aan but also went on repeating it within the nightly prayers. 'When someone migrated from Makkah Mukarramah and came to Madeenah Munawwarah’, says Ubaadah Ibne Saamit radhiyallahu anhu, 'the Prophet http://www.islaam.org/Qur%27aan/S-a-w.gif (sallallahu alayhi wasallam) would entrust him to one of us Ansaar so that he could teach Qur'aan to the new comer.' The mosque of the Prophet http://www.islaam.org/Qur%27aan/S-a-w.gif (sallallahu alayhi wasallam) was so filled with voices generated by learners and teachers of the Qur'aan that the noble Prophet http://www.islaam.org/Qur%27aan/S-a-w.gif (sallallahu alayhi wasallam) had to ask them to lower their voices so that mistakes are not made.
(Manaahilul 'Irfaan)
So, within a fairly short time, there was on hand a large group of the noble Companions who had the Glorious Qur'aan all committed flawlessly to their memory. Included in this group were, in addition to the four guided Khulafaa, persons like Talhah, Sa'd, lbne Mas'ood, Huzayfah Ibne Yamaan, Saalim Mawlaa Aboo Huzayfah, Aboo Hurayrah, Abdullah Ibne Umar, Abdullah Ibne Abbaas, Amr Ibne Aas, Mu'aawiyah, Abdullah Ibne Zubayr, Abdullah Ibne Saa'ib, Aa'ishah, Hafsah, Umme Salamah, http://www.islaam.org/Qur%27aan/Anhum.gif (radhiyallahu anhum).
In short, memorization of the Qur'aan was given more emphasis in early Islaam as this was the only protected and trustworthy method given the conditions of that time. The reason is that the number of people who could read or write was very limited in those days. The means of publishing books, such as printing press, etc., were not there. Therefore, in that situation, if writing was taken to be sufficient, it would have neither been possible to spread the Qur'aan on an extensive scale nor to protect it reliably. In its place, Allah Almighty had blessed the people of Arabia with a memory of such dimensions that thousands of poetic lines would normally rest in the memory of one person after another. Common ordinary villagers would remember by heart their genealogies and those of their families and unbelievably enough - even those of their horses! Therefore, this power of memory was well utilized for the conservation and protection of theNoble Qur'aan and it was through it that the verses and chapters of the Noble Qur'aan reached all over in to the far corners of Arabia.
Courtesy of: islaam.org/


Intellectual Proofs in the Qur'an


In the Name of Allâh, the Most Beneficent, the Most Merciful
Dr. Abdul Radhi Muhammad Abdul Mohsen
These are different means used in the Qur'an for intellectual thinking and certain proofs, such as:
A - Qur'anic standard
The intellectual criteria and parables set in the Qur'an to reveal the truth, and the ways to know similarity and difference, the Almighty Allah says:
"Shall We then treat the Muslims like the Mujrimoon [criminals, polytheists, disbelievers etc.]? What is the matter with you? How judge you?" [Qur'an, 68:35-36]
B - The standard of the greater reason
This means to confirm a statement or a quality to something on the basis that it is confirmed to its equal, or when there is a greater reason to do that by analogy, as the Qur'an has proved Resurrection in the following verse:
"And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" Say: [O Muhammad] "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!" [Qur'an, 36:78-79]
The Qur'an also used the standard of the greater reason as regards the divine qualities. It confirms for Allah subhanahu wa ta`ala all the perfection that is possible for man and deems Him far above any defect confirmed for man. When the polytheists said that the Almighty Allah has daughters when at the same time they hated having daughters, the Qur'an says:
"Have you then considered Al-Lat and Al-`Uzza [two idols of the pagan Arabs]? And Manat [another idol of the pagan Arabs], the other third? Is it fo you the males and for Him the females?" [Qur'an, 53:19-21]
The Qur'an also uses this method to prove the Oneness of Allah, subhanahu wa ta`ala. Allah says:
"He sets for you a parable from your own selves: Do you have partners among those whom your right hand posses [i.e. your slaves] to share as equals in the wealth We bestowed on you whom you fear as you fear each other....?" [Qur'an, 30:28]
The man among them would not accept to have his slave as equal partner in his wealth, then how can man accept that the created slave be partner to Allah, subhanahu wa ta`ala, in godship and in the right of worship?
C - Exigency
Whoever knows that something is necessary for the realisation of another uses the result to prove the thing that is necessary. This is clear in the following Qur'anic verse:
"Were they created by nothing? Or were they themselves the creators?" [Qur'an 52:35]
No one of a good natural disposition can allege that things can happen without an author or by themselves.
Courtesy Of: Islaam.com


Sunday 26 January 2014

How to Memorise the Noble Quran


In the Name of Allâh, the Most Beneficent, the Most Merciful
By Dr. Yahya al-Ghouthani, Jeddah (world leading Quranic recitation authority)
Translated by Abu Muqatil
May Allah hasten his release....ameen

In light of the principles which have passed us by in the previous section, I say to whoever wants to memorize a page from the Noble Quran from any chapter that I hope that you will stay with me so we can read the following steps together at ease paving the way to apply it precisely.


1. [Obtain a good mus-haf ]
Try to obtain a good copy of the Quran whose size is according to your need and never ever replace it so that you will be strong in memorising the parts of the pages and the lines. Themus-haf al-huffaaz (the memorisers’ codex) [i.e. the text of the popular green edition from Madina written by the world famous calligrapher, Ta Ha Uthman] is preferred which starts with the verse at the start of the page and finishes with the last verse, and it is divided up well, whereby the Quran being thirty juz` (parts), every juz` has 20 pages and every page has 25 lines. The King Fahd organization in Medina al-Munawwarah has built a printer for this copy and I advice getting it as it is the most accurate contemporary print.

2. [Set the scene]
Setting the scene for memorization according to the following:-
i. Self-composure - Have the correct intention in mind and a desire for reward from Allah
ii. Wudoo` (ablution) and complete purity - Do not take the easy option of those who give a fatwa (legal edict) for its opposite as that goes against what befits high regard of the Speech of Allah and good manners with it.
iii. [Comfortable setting] - Sitting in a place where you feel at ease, and there is no more sacred place than the mosque.
iv. [Free of distractions] - It is preferred that it is a place without many pictures, carvings, decorations and distractions. The more enclosed the place is - with all due regards to fresh air - the better, compared with open space, trees and gardens. Even if some may differ with me, but I say this based upon experience not from abstract thinking. The atmosphere for light reading is different from the atmosphere for focused memorization, as wide spaces, sceneries and trees distract the mind and focus. Whatever is suitable for light reading is not needed for genuine work and focus, as mentioned in rule 4.
v. Face the Qibla - (direction of prayer towards Mecca) and sit in a state of submission, tranquility and respect.
3. [“Warm up”] Begin the “warm up” process (for want of a better expression). It is the preparation where you read a few pages of the Quran before starting the memorization process, whether from memory or looking.
 Recite nicely, listening to yourself without haste or delay.
This is a fundamental component in preparing the self. You will find many successful memorization teachers do not allow the student to memorize before getting them to revise the previous session and letting the sheikh hear. This is to prepare him psychologically and spiritually for memorization, whilst the student may be totally unaware of the teacher's aim.
4. [Be controlled in recitation]
Beware of your voice’s beauty from distracting you at this point. The sweetness of your tone encompasses you in the atmosphere of chanting. So you start thinking that you’re so-and-so, the famous reciter, then you assume his persona and start to recite with deliberation and perfecting the letters. You repeat it and recite it again like some of the reciters. Perhaps it all goes over the top and you bring out a microphone and recording equipment. Time will pass by whilst you are unaware, and you become like that young man who really wanted to memorize the Quran but every time he sat down to memorize he opened the Quran at 7-rah Y-suf and began to chant it until the time passed him by and he memorized absolutely nothing.

5. [“Feel that urge…”]
About 10-15 minutes of the warm up exercise and personal preparation you will feel a strong desire in yourself to memorize, with that it is possible for you to start with a new page you want to memorize.
6. [Focus]
Here begins an important stage, you really have to doubly focus on the verses. Imagine that your eye is a camera lens, and that you want to film the page with sound and image. Be careful not to shake the camera.
7. [“Action!”]
Open your eyes well. Free your mind from any distraction. Read by looking at the first verse at the top of the page in an audible voice with tajw5d [the correct rules of recitation]. Read correctly with concentration. Lets use an as example His statement, the Most High: 
سيقول السفهاء من الناس ما ولاهم عن قبلتهم التي كانوا عليها قل لله المشرق والمغرب يهدي من يشاء إلى صراط مستقيم

The fools among the people will say, "What has turned them from their prayer direction to which they were used to face in prayer." Say, "To Allah belong both, east and the west. He guides whom He wills to a Straight Way.” [2:142]
Read three or more times until your mind takes it all in, then close your eyes and picture in your mind the places of the words and read them. If you succeed in reading them completely without any mistake, don’t get excited but instead repeat two, three or five times.

8. [Repeat]
Then open your eyes a second time. Read the same verse from the book to confirm the correctness of your memorization. If you are certain that you’ve memorized it correctly, don’t get excited. Instead close your eyes and read another time. With this you have chiseled in your mind an engraving that is impossible to disappear with the permission of Allah, the Most High. Try the steps carefully, you will definitely find this approach sound.

Note: During the process of recall and repetition, be careful not to divert your gaze to the things around you such as written notices distributed upon walls, posters, artwork, or décor. Do not follow a whirling fan. Do not be concerned about the type of furniture or coverings you’re sitting on. Be careful of excessively looking out of the windows, perhaps your eyes will chance upon something that will not please you, or perhaps you will be distracted by the scene of people in the street, or the scene of cars as happens to students during their revision for their exams. One of them stands at the window with the excuse of getting fresh air, then there he takes a census of cars based upon make and model, and in this manner time passes him and is wasted whilst he hasn’t benefited a single thing.
You have no business with these distractions, my brother. You have put yourself forward as someone from the people of the Quran and from its memorizers, and that requires motivation, perseverance, focus and an absence of distractions.

9. [Next verse]
After that move to the verse immediately following it: 
وكذلك جعلناكم أمة وسطا
Thus we have made you a middle nation…[2:143]

and begin with the same steps we outlined with the previous verse. If you think the verse is long, then divide it into several parts corresponding to correct and sound stops and normal meanings. Then repeat and repeat many times until it is engraved deeply in your memory.

10. [Connection process]
Begin now with the connection process which I mentioned in the eighth rule of memorization. That is by opening the book and focusing on the last part of the first verse – for example –إلى صراط مستقيم …and read it with an audible voice then connect it quickly without any stop with the first part of the second verse وكذلك جعلناكم أمة وسطا. Repeat this process many times but no less than five times.

After reading these steps – if you like them – begin implementing them straight away and record in a special notebook the date of beginning memorization. Contact someone you love and trust, and then tell them that you have found a technique in memorizing the Quran that you began applying today, so that you can be someone who guides to good.
One of the benefits of contacting someone like this is that it will be an encouragement for you in memorization and continuation, as it reflects an increased conviction in oneself with what you’ve read.
This is what is confirmed in psychology, if a person does something and he convinces someone else about it, then it is like taking a firm stance without retracting from it and his behavior increases his conviction in what he does.
It is possible to summarize this method in the following steps:-
1.Personal composure
2.Warm up
3.Concentration
4.Repetition
5.Connecting
Result = a strong memorization with the best method.

Source: Kayfa Tahfaz al-Qur`aan al-Kareem (“How to Memorise the Noble Quran”)

Related

Etiquettes Of Reciting The Quran


In the Name of Allâh, the Most Beneficent, the Most Merciful
1.1. Strive to be sincere when you learn and recite the Quran 
Abu Hurayra narrated that the Messenger of Allah said: The first man to be judged on the Day of Resurrection...is a man who learnt knowledge and taught it as well as recite the Quran. He will be brought forward, and acquainted with his blessings and he will recognize them. He will say, "What did you do for them?" The man will say, "I learnt knowledge and taught it as well as recite the Quran for Your sake." He will say, "You lie, rather you learnt knowledge so it would be said, 'A scholar!' and you recited the Quran so it would be said, 'He is a recitor!' and it has already been said." Then an order will be given and he will be dragged upon his face until he is thrown into the Fire..." (Related by Muslim)
1.2. Apply the teachings of the Quran 
Deem lawful what the Quran deems lawful, and deem illicit what the Quran deems illicit. Obey its commands and avoids its prohibitions. In the long narration the Messenger of Allah said: We came upon a man who was lying down on his back, and another man who was standing over him with a rock or stone and was breaking his head with it. Whenever he would strike him, the rock would roll away. Whenever he went to retrieve the rock, he would no sooner return than the other man's head would heal and return to its previous state. Then the man would keep on striking him. I asked, "Who is this?" [The Prophet then explained the meaning of what he saw]: As for the one whose head would be constantly broken, he is a man whom Allah taught the Quran, but who would the sleep from it at night and not apply it during the day. That will be done to him until the Day of Resurrection.
1.3. Consistently recite and study the Quran
 Constant recitation and study ensures frequent revision and that one does not forget what one has memorised. Ibn 'Umar (may Allah be pleased with father and son) reported that the Messenger of Allah said: The example of the companion of the Quran is that of an owner of a tied camel: if he is vigilant over it, he will hold onto his camel; if he releases it, it will go away. (Related by al-Bukhari and Muslim)
Abu Musa (may Allah be pleased with him) reported that the Prophet said: Maintain the Quran, for by the One in whose hand is my soul, it goes more intensely than do camels from their hobbles. (Related by al-Bukhari)
1.4. One should not say regarding his memorisation "I forget" rather say "I was made to forget
Saying "I forgot" implies neglect of the Quran and the reprimand is for the one who allows such a situation through negligence. The Messenger of Allah said: Wretched is it for one of them to say, "I forgot such and sych verse." Rather he was made to forget it. (Related by al-Bukhari and Muslim)
The Messenger of Allah said when he heard a man reciting a chapter of the Quran: May Allah have mercy on him for he has indeed reminded me of such and such verse which I was made to forget from such and such chapter. (Related by al-Bukhari and Muslim)
1.5. Obligation to contemplate the Quran
 (This is) a Book(the Qur'ân) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understandingmay remember. (Sad 38:29)
One should reflect on its teachings, aims and wisdoms. Through this one learns about one's Lord, how to worhip him and how to distinguish between the righteous and the misguided. The more one reflects on the Quran, the more his knowledge, foresight and practical application of Islam will increase.
1.6. Permissability of reciting the Quran whilst one is standing, walking, riding, sitting or lying down
Those who remember Allâh standing, sitting, and lying down on their sides... (Aali Imran 3:191)
In order that you may mount firmly on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: "Glory to Him who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return! " (Az-Zukhruf 43:13-14)
'Abd Allaah ibn Mughaffal (may Allah be pleased with him) said: I saw the Messenger of Allah reciting Soorah al-Fath while he was riding his camel. (Related by al-Bukhari and Muslim)
'Aa`ishah (may Allah be pleased with her) said: While I would be menstruating the Prophet would recline in my lap and recite the Quran.
1.7. Requirement for ritual purity to touch the Quran 
Which none can touch but the purified (Al-Waqi'ah 56:79)
The Messenger of Allah sent a letter to 'Amr Ibn Hazm, governor of Yemen, which contained various legal rulings including: And none can touch the Quran except the purified. (Related in al-Muwatta)
One may hold the Quran via a barrier because in doing so one is not physically touching the Quran. It is permissable to carry the Quran in one's pocket but one cannot enter the toilet with it unless one fears by leaving it outside it will be stolen.
1.8. Permissability of reciting Quran from memory whilst in state of minor ritual impurity
It is caterogically forbidden to recite the Quran from memory or from a copy whilst in a state of major ritual impurity (such as after sexual relations or a wet dream). It is permissable to recite the Quran from memory but not from a copy whilst in a state of minor ritual impurity (such as after having answered the call of nature and so on). It is better and more complete to recite the Quran when in a complete state of purity but no criticism is due to the one who does so in a state of minor ritual impurity.
The scholars differ which one is better: to recite from memory or directly from the Quran? The majority opine the latter as there is greater precision and blessings of seeing the Quran. A third group say the matter depends on which will give greater humility and presence of heart in the circumstances and if the state is equal for both, then reading directly from the Quran is better as explained above. Imam al-Nawawi after discussing the issue says the sayings and actions of the pious predecessors confirm the detailed opinion.
1.9. Permissability of reciting Quran for menstruating women and those experienceing post-natal bleeding.
 There is no authentic proof which establishes that these two catergories of women may not recite the Quran although they are forbidden from touching it.
1.10. Recommendation to clean mouth with siwaak (tooth stick) before reciting Quran
From good manners and veneration of the speech of Allah is to clean one's mouth and give it a good smell with a siwaak (tooth stick) before recitation.
1.11. Sunnah of isti'aadhah (seeking refuge in Allah from Satan) and the basmala before reading the Quran
 So when you want to recite the Qur'ân, seek refuge with Allâh from Satan, the outcast . (An-Nahl 16:98)
There are three affirmed ways of making isti'aadhah from the reliable sources which are recommended to alternate in usage:-
1.a'oodhu billaahi minash-shaytaanir-rajeem,/br> I seek refuge in Allah from Satan, the outcast.
2.a'oodhu billaahis-samee'il-'aleemi minash-shaytaanir-rajeem min hamzihi wa nafkhihi wa nafthih
I seek refuge in Allah, the All-Hearing, the All-Seeing, from Satan, the outcast - from his pride, his poetry and his madness.
3.a'oodhu bis-samee'il-'aleemi minash-shaytaanir-rajeem
 I seek refuge the All-Hearing, the All-Seeing, from Satan, the outcast.
The isti'aadhahkeeps Satan at a distance so that one's heart can be better focussed on reflecting upon the Quran.
It is also an established Sunnah to recite the basmala before reciting the Quran to.
There is no authentic evidence to habitually end the recitation of the Quran with sadaqallaahul-'azeem ("Allah, the Almighty, has spoken the truth").
1.12. Recommendation to recite Quran clearly and slowly and dislike to recite it quickly and carelessly
Or a little more; and recite the Qur'ân in a clear and slow style. (Al-Muzzammil 73:4)
Reciting Quran slowly and clearly giving each letter its due according to the rules of recitation allows for greater contemplation which is not achieved with hastiness. However to read quickly without compromise and negligence allowing greater amounts to be read can be deemed better in the way the former is like giving a single large jewel in charity whilst the latter is like giving many small jewels. The value of both is indeterminable. And Allah knows best.
1.13. Recommendation to prolong certain vowels when recititing the Quran
When asked about the recitation of Prophet , Anas (may Allah be pleased with him) said: "It was prolonged." And to demonstrate he read, Bismillaahir-rahmaanir-raheem; he prolonged Bismillaah; he prolonged Ar-Rahmaan; and he prolonged Ar-Raheem. (Related in al-Bukhari)
1.14. Recommendation to beautify one's voice during recitation and prohibition to recite it in manner resembling singing
 In the narration of al-Baraa` Ibn 'Aazib (may Allah be pleased with him) the Prophet said: Adorn your voices with the Quran. (Related in Abu Dawud. Authenticated by Al-Albaanee)
Imam Ahmad said, "The reciter should beautify his voice with the Quran and recite it with a sense of sadness and contemplation."
Shaykh al-Islam Ibn Taymiyyah said, "Reciting the Quran in a melodious way whereby it resembles the melody of a song is disliked and is an innovation, a ruling clearly mentioned by Malik, al-Shafi'i, Ahmad bin Hanbal and other imams as well."
1.15. Crying when reciting or listening to the Quran
 Abd Allaah Ibn Ash-Shukhayr (may Allah be pleased with him) said: "I went to the Prophet when he was praying and from his breast emerged a crying sound like the sound of a container in which water is boiling." (Related by Ahmad, Abu Dawud, an-Nasa`i with a strong chain of narration)
The Messenger of Allah once said to Ibn Mas'odd (may Allah be pleased with him): "Recite to me." Ibn Mas'ood answered: "I recite the Quran to you, and to you it was revealed?" The Prophet said, "Yes." Ibn Mas'ood recited the Chapter of the Women until he reached, How then when We bring from each nation a witness and We bring you as a witness against these people? [4:41] Then the Prophet said, "That is enough for you now." Ibn Mas'ood later related, "I then tuned to him and saw tears flowing from his eyes." (Related by al-Bukhari)
The author of the book says: "Yet it is amazing to see that people are prone to affectation, crying rivers of tears when they hear the imam make supplication in al-Qunoot (the collective supplication done in prayer after the final bowing on occasions). To such people we point out that the most complete of people are those whom Allah describes thus in His Book:
Allah has sent down the best statement, a Book, its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah. (Az-Zumar 39:23)"
With regards to the narrations of a number of the Taabi'een (Successors) fainting or dying when listening to the Quran, then this is due to their comprehension of the power of the Quran whilst their hearts couldn't bear it. This is a high-ranking state and they were genuine so they can be excused but this was not known to have occured to the Companions and their state is more complete and better. They had similiar emotions but remained strong and firm and this was the case for the vast majority of the pious predecessors.
1.16. Recommendation to recite aloud on condition others are not disturbed
Abu Sa'eed (may Allah be pleased with him) narrated that the Messenger of Allah spent the night in the mosque and heard people reciting aloud. He removed the barrier that separated him from them and said: Lo! Each one of you is privately conversing with his Lord, so do not inflict harm upon one another. Let not some of you raise his voice in recitation over the voices of others. (Related in Abu Dawud. Authenticated by Al-Albaanee)
Reciting aloud is better because it requires more effort, benefits others, repels sleep, stimulates mental activity and so on. Reciting silently is better for the one fearing ostentatiousness. In both cases one must enuniciate the letters and words with tongue and lips, even if audible only to oneself, to receive the reward specified for recitation of the Quran otherwise silent reading for contemplation is still permissable.
1.17. Recommended period to finish the recitation of the entire Quran
The scholars have differed on the recommended period to finish the recitation of the entire Quran: two months, one month, ten days, seven days or three days.
The most correct opinion seems to be that there is no set limit but differs according to the strength of each individual since 'Uthman (may Allah be pleased with him) would finish reading it in one single night. This opinion has been related from Imam Ahmad and others.
Those involved in works of public benefit such as spreading knowledge or judging between litigants shouuld read that amount which allows him enough time to fulfill his other duties. Others should read as much as possible without casuing boredom or imprecise recitation from lack of concentration. Those who are blessed with insight and understanding should read at at a pace that achieves maximum comprehension. This is what has been mentioned by Imam an-Nawawi.
There is no authentic supplication specific to completing the Quran outside of the prayers although it has been related from a number of the pious predecessor including Anas (may Allah be pleased with him) that they would make general supplications after finishing the Quran and it is regarded from those times when one's supplications are answered as Imam Ibn al-Qayyim has mentioned. Similarly there is no authentic evidence for specifying supplications for having finished the Quran during prayers such as occurs in Ramadan.
1.18. Prophetic guidance to refrain from reciting Quran when sleepy
 'Aa`ishah (may Allah be pleased with her) narrated that the Messenger of Allah said: If one of you becomes sleepy during prayer then let him sleep (or rest) until his sleepiness goes away because if one of you prays while he is sleepy, he might try to ask for forgiveness but curses himself instead. (Related in Muslim)
1.19. Recommendation to recite Quran continously without unnecessary interruptions
Naafi' (may Allah have mercy upon him) narrated: When Ibn 'Umar would recite the Quran, he would not speak until he finished his recitation. But I was with him one day when he was reciting the Chapter of the Cow. He continued until he reached a certain point and then said, "Do you know what this was revealed about?" I said, "No." He said it was revealed about such-and-such matter and then he continued his recitation. (Related in al-Bukhari)
1.20. Prophetic practice to glorify (to say: subhaanallaah) Allah at verses of glorification, seeking refuge at verses mentioning punishment and asking at verses of mercy Hudhaifah (may Allah be pleased with him) narrates regarding his prayer with the Messenger of Allah : He then began the Chapter on the Family of Imraan. He proceeded slowly with his recitation. When he came across a verse of glorifying Allah, he would glorify. When he came across a verse of invocation, he would invoke. And when he came across a verse wherein refuge is sought, he would seek refuge. (Related by Muslim)
1.21. Prophetic practice to prostrate at relevant verses
 It is highly recommended that the recitor and the one intently listening prostrates at the fifteen marked out verses in the Quran and say subhaana rabbiyal-'Alaa` then one of the related invocations for it (along with any personal supplications) e.g.
My face fell prostrate before He who created it and brought forth its faculties of hearing and seeing by His might and power. << So Blessed is Allaah, the best of creators.>> (Related by Ahmad, Abu Dawud, an-Nasa`i and al-Tirmidhi with a strong chain of narration)
O Allaah, record for me a reward for this, and remove from me a sin. Save it for me and accept it from me just as You had accepted it from Your servant David. (Related by al-Tirmidhi)
It is highly recommended to be in a state of ritual purity and to stand for it.
1.22. Dislike of kissing the Quran and placing it between one's eyes
 There is no authentic proof for this practice.
'Aa`ishah (may Allah be pleased with her) narrated that the Messenger of Allah said: Whoever introduces into this matter of ours that which is not from it, it is rejected. (Related by al-Bukhari and Muslim)
1.23. Dislike to hang Quranic verses on walls
 The scholars forbid this practice as it is contrary to the purpose of recitation and reflection that the Quran was revealed for. It has no precedence from the early Muslims and is a means to possible desecration and other blameworthy actions.

Chapter Taken From "The Book of Manners" by Sheikh Fuad As