In my answer on Making Dua in middle of salah?

I've tried to explain what I do mean to interact with the Qur'an this for example means for example:
to say subhan Allah سبحان الله (to praise Allah) once you pass -in your recitation- by a verse praising Allah such as

Exalt the name of your Lord, the Most High, (87:1)

See also in Sunan abi Dawod:

  • When one of you recites "By the fig and the olive" (Surah 95) and comes to its end "Is not Allah the best judge?" (verse 8), he should say: "Certainly, and I am one of those who testify to that."
  • When one recites "I swear by the Day of Resurrection" (Surah 75) and comes to "Is not that one able to raise the dead to life? (verse 40), he should say: "Certainly."
  • And when one recites "By those that are sent" (Surah 77), and comes to "Then in what message after that will they believe? " (Surah 50), he should say: "We believe in Allah."

Now to my question: I recall listening to sheikh Abdul Basit Abdussamad and when he ended surat a-Doha (93) he performed takbeer I later heard it is sunnah to do so for each other surah between a-Doha (93) and an-Nas (114).

I wonder whether this is a kind of interaction with the Qur'an too? (but this is rather a bonus question)

I'd like to know the evidence for that. And the opinions in whether o not this is a sunnah?

  • @III-AK-III by interaction I mean in first place giving a replay or answer to verses one recited, like saying subhan Allah for verses quoting praise of Allah see also this hadith it is should make things clearer sunan abi Dawod
    – Medi1Saif
    Commented Mar 26, 2018 at 13:00

1 Answer 1


Reciters base the takbīrat starting from Surat Ad-Duhaa 93 to Surat An-Nās 114 on a hadith documented by Al-Hākim An-Nisapūri, but it is graded as munkar (denounced):

حدثنا أبو يحيى محمد بن عبد الله بن محمد بن عبد الله بن يزيد المقرئ الإمام بمكة في المسجد الحرام، ثنا أبو عبد الله محمد بن علي بن زيد الصائغ، ثنا أحمد بن محمد بن القاسم بن أبي بزة قال: سمعت عكرمة بن سليمان يقول: قرأت على إسماعيل بن عبد الله بن قسطنطين فلما بلغت « وَالضُّحَى » قال لي: كَبِّرْ كَبِّرْ عِنْدَ خَاتِمَةِ كُلِّ سُورَةٍ حَتَّى تَخَتِمَ، وأخبره عبد الله بن كثير أنه قرأ على مجاهد فأمره بذلك، واخبره مجاهد أن ابن عباس أمره بذلك، وأخبره ابن عباس أن أبي بن كعب أمره بذلك، وأخبره أبي بن كعب أن النبي صلى الله عليه وسلم أمره بذلك

NOTE. My own translation, so treat with care.

It was narrated to us by Abu Yahya Mohammad ibn 'Abdullah ibn Mohammad ibn 'Abdullah ibn Yazīd, the reciter and the imām in Mecca in al-Masjid al-Harām, through Abu 'Abdullah Mohammad ibn 'Ali ibn Zayd as-Sā'igh, through Ahmad ibn Mohammad ibn Al-Qāssim ibn Abi Bazza who said he heard 'Ikrima ibn Sulaimān say: "I recited to Isma'īl ibn 'Abdullah ibn Qustantīn until I reached 'wa ad-Duhha', then he said to me: 'Say takbīr, say takbīr at the end of every surah until you reach the end.'" Then he told him that he recited to Mujāhid and he commanded to do so, and Mujāhid that Ibn 'Abbās commanded him to do so, and Ibn 'Abbās informed him that Ubay ibn Ka'b commanded him to do so and informed him that this is what the Prophet ﷺ commanded him to do.

— Al-Mustadrak 'ala as-Sahīhain, Vol. 4, pp. 344, Hadith 5325

Ibn Hajar al-'Asqalani said in Lisān al-Mīzān 1/284 on his commentary about this hadith that he rejected it as a hadith munkar (denounced). He rejected hadiths of Abul-Hassan Ahmad ibn Mohammad ibn 'Abdullah and added that Ibn Abi Hātim considered him weak in hadith. Abu al-Walid al-Baji said in At-Ta'dīl wa at-Tajrīh 1/321 that Abu Hātim ar-Rāzi considered his hadith weak and that he did not narrate through him. Ibn Kathīr said that this sunnah was only practiced by Abul-Hassan Ahmad ibn Mohammad ibn 'Abdullah, the descendant of Al-Qāssim ibn Abi Bazza (who is in the narration chain).

Since this hadith is narrated solely through Abul-Hassan Ahmad ibn Mohammad ibn 'Abdullah, the hadith is considered munkar (denounced). More information can be found in Islam Q&A's article "Saying takbeer from Soorat al-Duha to Soorat al-Naas".

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