Bismillāh.
The Messenger of God (s) said: “O Jābir, this is the month of Ramadān: whoever fasts its days, prays a portion of its nights, keeps his belly and private parts pure, and restrains his tongue, his sins depart from him as they depart at the end of the month.”
Jābir said: “O Messenger of God, what a beautiful hadīth this is!” The Messenger of God (s) said: “O Jābir, and how strict these conditions are!”
al-Kāfī, vol., 4, p. 64
وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا
And recite the Qur’ān with a measured recitation.
Sūrat al-Muzammil, No. 73, Āyat 4
When the Holy Prophet sallallāhu ‘alayhi wa-ālihi wasallam began his mission, Allah ‘azza wajall instructed him to rise in the night and recite the Qur’ān with a measured recitation (tartīl). This verse highlights both the importance and the etiquettes of reciting the Qur’ān. The word rattil and tartīl are derived from the root word ratila which conveys the meaning of orderly and harmonious arrangement.
Linguistically, tartīl denotes releasing words from the mouth smoothly and evenly. The purpose of reciting the Qur’ān with tartīl is to enable the mind and heart to reflect upon the realities of the verses and to appreciate their subtle meanings.
As we go through the blessed month of Ramadan, it is important to revisit the etiquettes and objectives of reciting the Qur’ān. Numerous narrations from the Ahl al-Bayt (a) interpret this verse and outline the etiquettes of Qur’ānic recitation. (al-Kulaynī, al-Kāfī, v. 2, p. 614, 617). These narrations point to three important messages:
i. Recite with a Clear Articulation:
The Qur’an should be recited with a clear pronunciation of the Arabic words, proper application of the rules of tajwīd and expressed in a beautiful voice. In explaining the meaning of a measured tone, Imam al-Sādiq (a) said, “It is that you pause over it and beautify your voice with it.” (Wasā’il al-Shī’ah, v. 6, p. 208). The Prophet (s) would stop between verses and recite the Qur’ān with a melodious voice. It is reported that he would separate his recitation verse by verse. Anas bin Malik states, he would elongate his voice in a measured elongation. (al-Tabarsī, Majma’ al-Bayān,10/378)
The emphasis on articulate recitation shows that the Qur’ān is not merely a written text but a spoken expression. Its written text is known as the mus-haf, while its spoken form is called the Qur’ān, a term that literally means recitation. It was the powerful oral expression of the Qur’ān that first drew the early Muslims towards the message of Islam.
ii. Recite with a Moderate Pace:
In his commentary on this verse, Imam ‘Alī ‘alayhis-salām, advises that one should neither rush through the Qur’ān by merging its words together as done in poetry, nor separate its words excessively like scattered pebbles. Rather, a balanced and moderate pace is encouraged. (al-Kulaynī, al-Kāfī, v. 2, p. 614).
When the verses are recited hastily, the heart is unable to appreciate the beauty of their expressions. The narration from Imam ‘Alī (a) makes it clear that the purpose of recitation is not merely to get to the end of the sūrah but to understand its message and derive lessons from it.
iii. Reflect on the Verses:
The purpose for the revelation of the Holy Qur‘ān was so that its verses could be pondered over.
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ
[This is] a blessed Book which We have revealed to you, so that they may reflect deeply upon its verses, and that those of understanding may take heed. (Q 38:29)
The etiquette of reflection in recitation has been taught to us by Imam al-Sādiq (a) who said, When you come across a verse in which Paradise is mentioned, pause at it and ask Allah, Mighty and Majestic, for Paradise. And when you come across a verse in which the Fire is mentioned, pause at it and seek refuge with Allah from the Fire. (al-Kulaynī, al-Kāfī, v. 2, p. 617).
May we take heed of the guidance of our A’immah (ʿa) as we recite the Qur’an this month and form habits that we can continue during the year. We pray for peace, justice, and safety throughout the world through the hastening of the reappearance of Imam al-Mahdī (‘ajjalallāhu farajahu).
Sources: Āyatullāh Nāsir Makārim Shirāzī (Ed.), Tafsīr-e Namūneh, Shaykh Tabarsī, Tafsīr Majma‘ al-Bayān; Nahj al-Balāghah, Saying # 110.