#1152: The Validity of Studying Books other than the Qurʿān in the Month of Ramadān
QUESTION:
1.a person said, Tafsir of Qur’an during Month of Ramadhan is innovation an because pious Predecessors do not do so, and it is only Qur’an should be read and recited and nothing more during Month of Ramadhan. Is it true in what he claims? And we can’t teach each other any books during the Month or read any other books except Qur’an?
ANSWER:
Assalāmu Alaikum Warahmatullah Wabarakātuh
Alhamdulillah
This is a response to the second part of the previous question.
The month of Ramadān is a blessed month, as it is the month in which the Qur’an was revealed. Allāh says:
شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ….
The month of Ramadān is that in which the Qur’ān was revealed, it is a guidance to mankind and clear proofs of the guidance and the distinction…. [Surah Al-Baqara, 185]
Bukhāri and Muslim reported from Ibn Abbās (may Allah be pleased with him) that Jibrīl (peace be upon him) used to visit the prophet- Alaihi salam- every night of Ramadān and revise the Qur’ān with him.
Due to the virtues of the month of the Qur’ān- Ramadān -the predecessors used to recite the Qur’ān frequently.
All these doesn’t indicate that the predecessors do not engage in the studies of other fields of the Shari’ah in the month of Ramadān. They only encourage giving more time to studying of the Qur’ān.
So therefore, it is permissible to read books from other fields, most especially topics that has to do with the fiqh of fasting. A scholar might be faced with questions in other fields, he therefore has to make research to proffer solutions to the problems.
He who recites the Qur’ān, recite for himself. However, the scholar who teaches other fields during Ramadān has benefitted himself and others.
In order not to prolong, there are instances where it can even be Wājib to go into other fields depending on circumstances.
It is actually wrong to claim that it is not permissible to read other than the Qur’ān in Ramadān as there is no any sound evidence to prove this. It is also wrong to exempt that which the Shari’ah has not exempted with out any dalīl (evidence).
Thus the principle;
الأصل بقاء ما كان على ما كان
All matters should remain as they originally were
In conclusion, even though the predecessors encourages more recitation of the Qur’ān in Ramadān, it is also permissible to read other than the Qur’ān depending on one’s needs as there is no any sound dalīl to show its prohibition.
And Allah knows best.
Bārakallāhu Fīkum
Jazākumullāhu Khayran.
Abū Abdillah
21st Shawwāl, 1441AH.
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