Imam al-Aajuri: ‘Such a person should make the Qur’an a fountain for his heart, rectifying by it whatever has become corrupt in his heart. He should take on the qualities of the Qur’an and adorn himself with a beautiful character whereby he becomes distinguished from the rest of the people who do not recite or memorise the Qur’an.’
‘If he speaks, he speaks with knowledge… and were he to be silent, he is silent with knowledge… He does not involve himself in matters that do not concern him for he fears his tongue more than he fears his enemies. He imprisons his tongue just as he would imprison his enemy so that he may be safe from its evil and the evil of its consequences. His face is pleasant and his words are sweet.’ [Akhlaq Hamalat al-Qur’an, by Abu Bakr al-Aajuri (pg. 154)]
Al-Hasan al-Basri: ‘Indeed those who came before you saw the Qur’an as personal letters from their Lord. So they would ponder over it by night and yearn for it by day.’ [Al-Tibyan fi Adab Hamalat al-Qur’an, by Imam al-Nawawi]
‘Abdullah ibn ‘Umar (radhiallahu `anhuma): ‘Adhere to the Qur’an! Study it and teach it to your children for surely you shall be questioned about it and you shall be rewarded by it and it is sufficient as warner for the wise one.’ [Mashkal al-Athar, by Imam al-Tahawi]
Ibn Mas’ud (radhiallahu `anhu): ‘Verily, hearts are like vessels (i.e. made to embrace things) so occupy them with the Qur’an and do not engage them with other than it.’[Musannaf Ibn Abi Shaybah]
Ibn ‘Umar (radhiallahu `anhu): ‘The first thing that decreases in (a person’s) worship is Tahajjud (the night prayer) and reciting therein with an audible voice.’ [Khalq Af’al al-’Ibad]
‘Abdullah ibn al-Mubarak: ‘I asked Sufyan al-Thawri, ‘If a man rises up for prayer, what should he intend by his recitation and prayer?’ He said, ‘He should intend thereby to beseech and implore his Lord.’[Ta’dhim Qadr al-Salah]
Al-Hasan al-Basri: ‘Adhere to the Book of Allah `azza wa jall, follow what is in it of examples and become a people of insight by it.’ Then he said, ‘May Allah have mercy upon a slave who presents himself to the Book and acts upon it; if his deeds are in accordance to the Book of Allah, he praises Allah and if his deeds are in contrast to the Book of Allah, he rebukes himself and returns from a near distance.’
He (rahimahullah) also said, ‘Those who have the most right to this Qur’an are those who follow it even if they have not read it.’ [Qa’idah fi Fadha’il al-Qur’an, by Ibn Taymiyyah]
Imam al-Aajuri: ‘(O people), Do you not see how your Lord the Most Generous has encouraged His creation to reflect upon His Words? Whoever reflects upon His Words recognizes His Lord `azza wa jall and recognizes the greatness of His Power and Authority. He recognizes His immense Favour on the believers and recognizes what has been mandatory upon him in His worship. So he adheres to the obligatory deeds, warns himself from what His Lord has warned him of and he desires only what His Lord has desired for him.
And so whoever has these attributes at the time when he is reciting the Qur’an or listening to it being recited by others, then for him the Qur’an is a cure. He is enriched but not by wealth, honoured but not by the people and he is at peace and serenity when others are lonely.’ [Akhlaq Hamalat al-Qur’an (pg. 109)]
‘The best of you is the one who learns the Qur’an and teaches it.’ [al-Bukhari]
Abu ‘Abd al-Rahman al-Sullami: ‘It is this (the above hadith) that has caused me to sit in my place here.’ – He (rahimahullah) sat and taught in the main mosque from the time of ‘Uthman’s khilafah until the dictatorship of Hajjaj ibn Yusuf.
Tawus: ‘Those with the most beautiful voices when reciting the Qur’an are those who fear Allah the most.’ [Bid’ al-Qurra, by Bakr Abu Zayd]
‘Umar ibn ‘Abd al-’Aziz wrote to his workers ordering that none be placed as governors except the people of Qur’an. His workers wrote to him saying, ‘We have placed the people of Qur’an in charge but we found (some of) them to be unreliable!’ So he wrote back to them, ‘Do not put anyone in charge of the masses except the people of Qur’an. If there is no good in them, then it’s even more-so the case that there’ll be no good in other than them.’ [Al-Aadab al-Shar’iyyah, by Ibn Muflih al-Maqdisi]