Examples of What Is Permissible and Impermissible in Mentioning Quranic Verses in Speech

Peace be upon you and the mercy of Allah and His blessings. May Allah keep you all in good health and grant you well-being.

After publishing the episode "Beware of Joking with the Verses of the Quran," many questions were raised about the permissibility or prohibition of mentioning verses in certain situations. In this talk, I will mention general guidelines with examples, then respond to many of the questions we received from our brothers, knowing that I have referred to scholars for answers to these questions. I do not say anything from my own opinion, but I have consulted more than one scholar. For what I was not convinced by their words, I discussed it with them until we reached what I believe is correct, God willing.

You will see that there are instances of quoting the Quran in inappropriate contexts, whose prohibition is clear, and this is the most important aspect of the topic. There are also instances where quoting is clearly permissible, and there are examples where there is disagreement.

Some brothers misunderstood my words and thought that quoting the Quran appropriately is prohibited. No, my brothers, the religion of Allah is moderate between those who exceed and those who fall short. We do not want to fall into excess and exaggeration or negligence and laxity. The moderate path is between these two extremes. This, by the way, is an example of quoting the Quran as you see.

And to inform you, to understand the importance of the topic, books have been written about it, such as the book "Raf' al-Labs wa Kashf al-Ilbas fi Darb al-Mathal min al-Quran wa al-Iqtibas" by as-Suyuti, may Allah have mercy on him. I have also reviewed a recent research paper written by Dr. Mansur Abu Zayna, a professor of Quranic exegesis at Yarmouk University, and Dr. Khaloud al-Hawari.

We will mention the guidelines with examples so that the speech is clear and practical. And may you bear with me, perhaps we will extend this live broadcast, but with the permission of Allah, the benefits are many, varied, and worthy of the session and the time you will spend in this meeting, God willing.

Definition of Permissible and Prohibited Quoting

If you want extreme brevity, we say: Permissible quoting from the Quran is that which is serious and in a situation or context that suits the verse. Permissible quoting from the Quran is that which is serious and in a situation or context that suits the verse.

And we will not differentiate in our speech, by the way, between quoting, inclusion, representation, and evidence. These are all terms used by linguists and scholars, but for simplification for the followers, whose majority are like my case, so we try to simplify and not differentiate much between representation, inclusion, and quoting. If I say evidence, I mean quoting the verse, mentioning the verse, know that we are talking about mentioning the verse in the course of speech.

Prohibited quoting is that which is in the context of jest, frivolity, or what does not suit the verse. This is the general rule. Prohibited quoting is that which is in the context of jest, frivolity, or what does not suit the verse.

Let us elaborate on this after this, knowing that I am conveying these guidelines to you from the book of Dr. Mansur and the co-authoring doctor, with some modifications and additions from other books.

Guidelines for Quoting from the Quran

The First Guideline: That the Quoting is Not from What Allah Has Attributed to Himself

The first guideline, dear ones: that the quoting is not from what Allah has attributed to Himself, such as His saying, Glorified is He: "Indeed, to Us is their return." For example, you might be sitting at home and your children run away from you to play, so you remember this verse intending that they will return to you in the end. No, this is something that is not permissible and its prohibition is clear: "Indeed, to Us is their return." This verse is specific to Allah, and it is not said that you intended to liken yourself to Allah. The absence of intention does not justify this corrupt act, as you will see from the statements of the scholars. The absence of intention does not justify the corrupt act.

Another example: It is narrated that one of the governors passed by some prisoners and said: "Be humbled therein and do not speak." This is forbidden. This verse is originally in the Surah of the Believers, Allah says to the disbelievers on the Day of Judgment: "Be humbled therein and do not speak. Indeed, there was a party of My servants who said, 'Our Lord, we have believed, so forgive us and have mercy upon us. And You are the best of the merciful.'" This is forbidden and not permissible, for the verse is what Allah says to the people of the Fire, it does not become permissible for you to say it about your condition.

Therefore, the first guideline: that the quoting is not from what Allah has attributed to Himself.

The Second Guideline: That the Quoting Does Not Contradict the Quoted Text

The second guideline, dear ones: that the quoting does not contradict the quoted text. How is it contradictory? Contradictory means as if you are correcting a word that came in the verse, God forbid, as if you are improving it, adding to it, correcting it. No.

For example, from the quotations that contradict this guideline is the saying of one: "Whoever intends good with Allah, He will make him understand the Shafi'i school of thought." Of course, this is a quotation from the hadith of the Prophet, peace be upon him, who said: "Whoever intends good with Allah, He will make him understand the religion." It appears as if you want to say: "He will make him understand the Shafi'i school of thought." This is not permissible.

I mention that a person sometimes expressed his frustration with the reality of Muslims by saying: "You were such a nation brought forth to the people" and using a vulgar word, God forbid. He was not saying it in mockery of the verse or in denial of the verse, but in anger and frustration with the reality of Muslims. Nevertheless, if the intention was to mock and ridicule the verses, this is disbelief itself, and its doer enters into the warning in the saying of Allah: "And if you ask them, they will surely say, 'We were only joking and playing.' Say, 'Is it Allah and His verses and His Messenger that you were mocking?' Do not excuse yourselves; you have disbelieved after your belief."

By the way, one of the brothers says: Oh brother, the one who quotes in this way, the one who mentions the verses in this way, does not intend disbelief. Notice, people, first: it is not a condition for one who falls into disbelief that he intends to fall into disbelief. A person may do something forbidden, say a word he knows is forbidden to say and that it angers Allah, he does not intend thereby to fall into disbelief. How many intend to fall into disbelief? Nevertheless, if he says it knowing its prohibition and it is from the speech that is disbelief, God forbid, then he is feared to have fallen into disbelief.

The second point: notice in this verse: "And if you ask them, they will surely say, 'We were only joking and playing.'" Allah did not deny that they were joking and playing, He did not say: "No, no, you intended to mock Allah and His verses and His Messenger," but He said: "Was it Allah and His verses and His Messenger that you were mocking?" The person does not realize that he is mocking when the speech itself is bad, so the absence of the intention to mock does not justify saying this bad speech.

The Third Guideline: That the Quoting is Not for the Sake of Mockery and Ridicule

So we said the third guideline: that the quoting is not for the sake of mockery and ridicule. Now, what many Muslims do, unfortunately, out of their heedlessness, is not that they mock the verse, but they mention the verse in the context of jest and frivolous talk. This is what we will elaborate on at length because it is what most people fall into out of ignorance.

Rule Four: That the Quranic Sentence is Used in a Straightforward Arabic Meaning

Rule Four: That the Quranic or Hadith sentence is used in a straightforward Arabic meaning, even if it is not the intended meaning in the original text. If this condition is met, there is no issue. For example, if a worried person says, "{Indeed, I only complain of my grief and sorrow to Allah}." There is no problem. Although the verse narrates what Prophet Jacob, peace be upon him, said, if someone says it with a correct meaning, there is no harm.

Rule Five: That the Speech from Which the Quotation is Taken is Not Forbidden or Disliked

Rule Five, dear audience: That the speech from which the quotation is taken is not forbidden or disliked. This includes intoxicating poetry and prose, as well as any speech that contains foolishness, jest, or indecency. Whether the speech is forbidden and prohibited or disliked and reprehensible, it is not permissible to include any quotation from the speech of Allah the Exalted and the Hadith of His Messenger, peace be upon him. "{Indeed, it is a decisive statement * And it is not amusement}." The Quran is too dignified for such foolish and intoxicating speeches.

An example of forbidden speech from which quotation is not permissible: the poetic verses in which Ibn Al-Nabih praises the virtuous judge, including his saying: "I stood up one night, except for a little, then I recited your remembrance in recitation." He says this speech is intended for the praised judge. Of course, this is also not permissible.

Rule Six: That the Poet or Writer Does Not Exceed the Limit of Quotation

Rule Six, dear audience: That the poet or writer does not exceed the limit of quotation, making most of their speech quoted. Al-Tha'alibi warned against this in his book "Quotation from the Noble Quran," where he dedicated a section titled "Disliked Quotation" and said in it: "A chapter on exceeding the limit of quotation is that the poet or writer exceeds the limit of quotation until he looks at a story and extracts an image from it and exhausts it." Meaning, this story from the Quran is turned into poetry, and most of the expressions become poetic. Like the saying of Abu Tammam and attributed to others: "O this noble one, distress has befallen us all, and our people are scattered. We have among men a great elder, and we have mixed merchandise. So, count our reward and fulfill our measure quickly, for we are his dead." Meaning, most of it is Quranic expressions, and he made most of his poetry Quranic expressions, which is what Al-Tha'alibi said in his book "Quotation from the Noble Quran" is not appropriate.

Rule Seven: That the Speech is Not an Imitation of the Speech of Allah the Exalted

Now, dear audience, the seventh rule, which is derived from the book "Types and Rulings of Quotation" by Dr. Abdul Muhsin Al-Askari, states: That the speech is not an imitation of the speech of Allah the Exalted to the extent that one replaces a word with another in more than one place and follows the speech in the pattern of the verse, and follows the speech in the pattern of the surah. For example, someone says: "And the star when it deviated, it did not err in guiding you, and it did not go astray, its knowledge is severe in power, then it became stable." He changed a word and made it in the pattern of the surah.

This is similar to a question asked on the Islam Web site. The question was: Is it permissible for someone to say: "Say, O you who are secular, I do not worship what you worship" and complete it according to what is in Surah Al-Kafirun until he ends with his saying: "For you is your liberalism, and for me is my Sharia"? Islam Web responded, saying: This is not permissible, even if the meaning he intends is correct, which is disassociating from secularism and adhering to the Sharia, but the context of that speech in the pattern of the Noble Quran contains an insult to the Quran. So, one should beware of such instances.

One might say, "Allahu Akbar, seven rules, my brother, you have detailed the topic!" But we say: This is out of respect for the speech of Allah. And if the reverence for the speech of Allah is firmly established in a person's heart with the proper reverence, he would see that he practices these rules without learning them. But unfortunately, the abundance of frivolity and playfulness and the lack of seriousness have necessitated this detail.

Opinions of Scholars on Citing the Quran in Conversation

Come now, esteemed guests, to the citations that people often use in their speech these days. They do not mock the verses, but they mention them in a casual and lighthearted manner without any real benefit. What did the scholars say about such speech? So that you don't say that I am bringing my own words, I will provide you with the words of Ibn Taymiyyah, An-Nawawi, Al-Qurtubi, Ibn Qudamah, and Ibrahim An-Nakha'i regarding the use of a single verse. See what they said about it. And once again, I say: Apart from these scholars, I have reviewed many contemporary scholars of virtue.

Listen to this precious and important text by Ibn Taymiyyah, may Allah have mercy on him. Ibn Taymiyyah said: "No one has the right to use the Quran for anything other than what Allah revealed it for." With this, the scholars interpreted the well-known hadith: "Do not argue using the Book of Allah," and it does not seem to be a hadith of the Prophet, peace be upon him, any trace of it. "Do not argue using the Book of Allah," meaning do not make it equal to something else that is mentioned with it, like the saying of someone who comes for a need: "You have come in due measure, O Musa." Notice: "You have come in due measure, O Musa." He told you what you can do. And his saying in dispute: "When is this promise?" which is like the verse in Surah Al-Mulk: {And they say, "When is this promise, if you are truthful?} or: {And Allah bears witness that they are indeed liars.}

Ibn Taymiyyah said: "If it is used in a manner that shows disrespect for the Quran and mockery of it, then the one who does so is a disbeliever. As for reciting the verse in a ruling for which it was revealed or something similar to it, then it is good, like his saying to someone who invites him to a sin he has repented from: {How can we speak of this?} He told you this is a good way, this is a good citation, there is no problem. And his saying when he is busy: {I only complain of my grief and sorrow to Allah.} And this is in the Mustadrak on the collection of fatwas by Ibn Al-Qasim.

Let us stop with this speech of Ibn Taymiyyah, may Allah have mercy on him. If a man named Musa comes to you and you say: "You have come in due measure, O Musa." You are not mocking the verse, and your friend's name is Musa indeed, and he has come in due measure from Allah indeed. Nevertheless, Ibn Taymiyyah says: You do not have the right to do that. Why, O Ibn Taymiyyah? He told you: Because this is using the verse for something other than what it was revealed for, and it is of no benefit, but rather it is made instead of your human speech. And the scholars forbid making the speech of Allah a substitute for human speech.

And for knowledge, this example in particular, this example in particular: "You have come in due measure, O Musa," was mentioned by many scholars so that you see this image which is very, very ordinary, was mentioned by many scholars. Allow me to elaborate a bit more on this point in particular so that you know how precise and careful the scholars were in this matter.

Ibrahim An-Nakha'i, may Allah have mercy on him, in what Az-Zubaydi mentioned in "Taj Al-'Arus," said: "They used to hate to mention the verse when something happens in worldly matters, like the saying of someone to a man: You have come in due measure, O Musa, for someone named Musa if he comes at a desired time that his companion wants." And he said: "This and similar speech that the ignorant use in worldly matters, in that there is debasement and humiliation." Consider that it is debasement and humiliation of the Quran.

Ibn Qudamah, may Allah have mercy on him, said in his well-known book "Al-Mughni": "And it is not permissible to make the Quran a substitute for speech, because it is used for something other than what it is for, so it is like using the mushaf for pillowing and the like." Imagine when you mention the verses in this way, it is as if you have taken the Quran as a pillow to lean on, and this is disrespect for the Quran. And he said: "And it has come: Do not argue using the Book of Allah." It was said its meaning: "Do not speak with it when you see something, as if you see a man who has come at his time and you say: Then you have come in due measure, O Musa." He said: "Abu Ubayd mentioned something similar to this meaning." Abu Ubayd Al-Qasim bin Salam in "Fada'il Al-Quran" said: "He narrated to us, he narrated to us, they used to hate to recite the verse when something happens in worldly matters." And this is like a man who wants to meet his friend or is busy with a need and comes to him without being asked and says jokingly: "You have come in due measure, O Musa." You have a matter, you are waiting for it, so say: "You have come in due measure, O Musa." He said: "And this is from the disrespect of the Quran." Allah is the greatest, great imams, and they say about this matter that we consider it very ordinary, not that it is ordinary at all.

Al-Bahuti in "Kashaf Al-Qina'" said: "And it is not permissible to make the Quran a substitute for speech, like seeing a man who has come at his time and says: Then you have come in due measure, O Musa." We have mentioned to you five great scholars who disapproved of this use of the verse even though it is not in it any "You have come in due measure, O Musa." But if you get used to this usage, he says it is for his coming to a football game, or for a meal of mansaf, or for a meal of maqluba, he says to him: "You have come in due measure, O Musa." No, no, no, no, it is not permissible for you to have a safety margin so that you do not fall into this trivialization of non-accountability. It is necessary to honor the Quran above all this.

We continue with the narration and return to the narration we started with about Ibn Taymiyyah, may Allah have mercy on him. He mentioned examples of prohibited citations, saying: "And his saying in dispute: When is this promise?" meaning that the speaker embodies the saying of Allah the Almighty: {And they say, "When is this promise, if you are truthful?} Your friend may promise you that he will bring you the book he told you about. So you say to him: "When is this promise, if you are truthful?" Ibn Taymiyyah told you: This is something that is not befitting. And note that this is a usage that Ibn Taymiyyah says is of no benefit, making the speech of Allah a substitute for human speech.

On the other hand, so that we can compare, and you see that the comparison is not easy, I do not claim that all examples are as clear as the sun. There is a clear prohibition as we mentioned, there is a clear permissibility, and there are things that may be recommended, and there are matters in between.

Ibn Taymiyyah, may Allah have mercy on him, said: "As for reciting the verse in a ruling for which it was revealed or something similar to it, then it is good, there is no problem, what is good." Like his saying to someone who invites him to a sin he has repented from: {How can we speak of this?} For example, notice, brothers, the verse: {How can we speak of this?} was revealed in the story of the slander and the hypocrites' lie about our mother Aisha, may Allah be pleased with her. Nevertheless, if you repent, for example, from backbiting people, and then some of your friends try to encourage you to backbite, and you say: {How can we speak of this?} Here you are citing the Quran in a serious manner with benefit, and it is appropriate and not from jest or play, reminding these friends of the fear of Allah. So this image is permissible and may even be recommended. And the one who says patiently: {I only complain of my grief and sorrow to Allah.} He says it seriously, recalling the patience of Yaqub, peace be upon him.

Look, brothers, I return and say: Sometimes, personally, when I reviewed the scholars and read about the matter, I felt that there are points of contention. It is difficult to distinguish between them. The points are somewhat subtle. But I return and emphasize. One of us takes precautions in diseases of the body. If you go to visit a Corona patient. Will you definitely get the disease? No. But nevertheless, you may refrain from visiting him. And if you visit him, you take preventive measures, wash your hands, check to the end. The safety of religion is more important than the safety of the body. Therefore, the texts of the scholars strike a large safety margin. A large safety margin so as not to fall into the prohibition and disrespect of the Quran or flirting with the Quran.

Al-Nawawi, may Allah have mercy on him, said: "The scholars say: It is disliked from that which is on the parable in dialogues, jesting, and idle talk." Meaning, from mentioning, from quoting the Quran. "It is disliked from that which is on the parable in dialogues, jesting, and idle talk. So it is disliked in all of that, as a glorification of the Book of Allah." He said: "As a glorification of the Book of Allah."

Al-Qurtubi, may Allah have mercy on him, in his interpretation of Surah Al-Kahf at the story of Musa and Al-Khidr, peace be upon them, and His saying, the Most High: {So they both proceeded} (18:77). That is, the verse mentioned, meaning, as evidence by Al-Hariri with the verse in a manner that Al-Qurtubi considered inappropriate. He said: Al-Qurtubi, may Allah have mercy on him, said: "And may Allah forgive Al-Hariri where he made light of this verse and jested and brought forth falsehood in speech and slipped. So he used it as evidence for stubbornness and insistence upon it, and that is not blameworthy upon its doer nor a deficiency upon him. He said: And if you return, then one who returns from a story upon you has returned Musa before him and Al-Khidr." Al-Qurtubi said: "And this is playing with religion and slipping from respecting the Prophets, and it is a literary mockery and a foolish blunder."

And may Allah have mercy upon the righteous predecessors. Look how beautiful this speech is. Look how beautiful this statement is. It is coming now: "And may Allah have mercy upon the righteous predecessors, for they were excessive in advising every person of sound mind, saying: No matter what you play with, do not play with your religion." Allah is the Greatest. How beautiful this speech is: "And may Allah have mercy upon the righteous predecessors, for indeed they were excessive in advising every person of sound mind, saying: No matter what you play with, do not play with your religion." A person can sometimes be witty, tell a false statement, it is possible, but with that, he has a space in the religion, he has hope, he has a hope in the mercy of Allah, the Mighty and Sublime. But do not play with your religion. Do not, this glorification of Allah and His speech and His religion and His sanctities, may He be glorified and exalted. Do not let someone push you to touch it, or the inner self or the devil push you to touch it, so that you have hope in the mercy of Allah, the Mighty and Sublime.

Answering the Public's Questions

Alright, after this introduction, dear brothers and sisters, the introduction mentioned perhaps 12 examples, and I promised you in the preparation of this lecture that we will answer more than fifty questions, God willing. Let's answer your kind questions, knowing that the examples I mentioned to you were asked by many of the brothers.

Look, my brothers, I repeat and emphasize: there are some hadiths that I do not feel comfortable with, but I do not have a definitive answer for them. The scholars I asked hesitated and differed among themselves regarding them. So, I will note that I may not feel comfortable with them, meaning I might prefer to leave them, but there is no definitive answer. There are matters that are not clear at all. There are phrases whose permissibility is clear. And the ambiguous phrases, I avoid giving them a clear ruling of prohibition. The matter is delicate, so we will increase the examples so that, God willing, we will have a habit of distinguishing between the forbidden, the permissible, and the ambiguous matters in this issue.

The Story of the Woman Who Only Spoke in Quran

Perhaps the most common question is the story of the woman who only spoke in Quran, who is said to have lived during the time of Abdullah bin Mubarak, may God have mercy on him and be pleased with him, and that she only spoke in Quran. I say to you, esteemed audience: this story is false and does not hold up. It does not hold up. Even if it were true, her action would not be permissible. As stated in a fatwa on the Islam Question and Answer website, after the fatwa clarified its historical invalidity, it said: "This action is not permissible because the Quran is the word of God, which God revealed as guidance, mercy, and healing for His servants to recite and act upon. It is not permissible for a person to make the Quran, which is the word of God, a substitute for his speech and a means to fulfill his worldly needs. It is not permissible for a person to make the Quran, which is the word of God, a substitute for his speech and a means to fulfill his worldly needs."

The scholars have ruled on this and provided a beautiful old narration from Ibn Aqil. Ibn Aqil said: "Listen to this beautiful example." He said: "Abu Ishaq Al-Khiraz was a righteous man and the first to teach me the Book of God. It was his habit to refrain from speaking during the month of Ramadan. He would address people with a verse from the Quran regarding their needs." Meaning, towards the end of Ramadan or during the month of Ramadan, he would only speak in Quran. If he needed something, he would have to speak human language, but he would bring a part of a verse. So, if someone knocked on the door, he would say: "Enter upon them the gate." And he would say to his son on the night of fasting: "From its greens and its herbs," commanding him to buy the greens. Meaning, he would use Quranic phrases to express his daily needs. He would not say: "Enter upon them the gate," a verse from Surah Al-Ma'idah, "From its greens and its herbs," a part of a verse from Surah Al-Baqarah, yes, Al-Baqarah.

What did Ibn Aqil say? He said: "I said to him: What you believe to be worship is actually disobedience." He found it difficult to accept, the sheikh did not like it. And by the way, notice this beauty, Ibn Aqil, may God have mercy on him, said to him: The first person who taught me the Quran is this righteous man, the first person who taught me the Quran. But when he came with a mistake of this kind, he did not say: By God, my sheikh knows better, of course, if he is using this method, then it is correct. No, no, no, men are known by the truth, and the truth is not known by men. His teacher was wrong, so he said to him: You are wrong. And he said to him directly: This, meaning, O teacher, O professor, what you believe to be worship is actually disobedience. He found it difficult to accept. So, Ibn Aqil said: "This Quran is noble, revealed to explain legal rulings, so it should not be used for worldly purposes. This is like using the Sidr leaves and Ashnan in the pages of the Mushaf." As if you are using the Mushaf like newspapers or using it as a pillow, as if your actions are leaning on the Mushaf, O sheikh, this is not permissible. He said: "He abandoned me and did not listen to the argument." He abandoned me and did not listen to the argument.

Again, the beauty of this narration is that it says: "May God reward you with good, I honestly know one of the sheikhs or one of the elders who would laugh at things that I consider forbidden, but I would say to myself, he is a sheikh and knows more than me." Look, my friends, look, O Sunni brothers and the bearded brothers, sometimes if one of you is lenient in this matter, it corrupts the pure nature of people. People's nature feels that this speech is not permissible, it is not permissible to remember the verses of God Almighty in this way. When you laugh or joke with the verses of the Quran, you corrupt the pure nature of people, so fear God regarding them.

The Book of News of the Fools and the Ignorant

Alright, then, esteemed audience, making the Quran a substitute for speech or what some scholars call speaking in Quran is something that should be avoided. Do not use Quranic phrases to express your daily needs when it is permissible. Alright, the example we have here is the fourth example, we mentioned many examples now, the fourth example. One of the brothers and sisters says: Alright, my friends, the book "News of the Fools and the Ignorant" contains many things from this. It contains many things from this. It is full, meaning, it contains many Quranic quotations or quotations of this kind.

The answer, esteemed audience: this book contains much mockery of the verses of God, which is not permissible to mention. It is not permissible at all to quote or mention this speech. There is speech in mocking the Book of God, and God is our refuge. If something of this kind is spread, someone might say: What about the author, if the attribution to Ibn Al-Jawzi is correct? What about the author, did he not know this speech? By God, he knew, when he knew, he put a preface and justified it by saying that I mention these news, meaning the purpose of the speech is so that you may take heed and thank God for the blessing of your intellect and that a person may not fall into what makes the intellect go astray. Regardless of whether this speech is correctly attributed to Ibn Al-Jawzi, is this speech justified or not? Regardless, we say: It is not permissible to mention these stories at all, as they contain mockery of the verses, God is our refuge. If something of these stories that contain mockery of the verses or mention of the verses in inappropriate contexts and situations is spread, it is permissible to mention them briefly as a warning and to warn against spreading them.

But, but I turn to you, my brothers, the problem of many people is that they revive these stories even though they are buried and no one pays attention to them. Meaning, who knows the book "News of the Fools and the Ignorant" now? Who knows it among the youth of the fourth generation and the elders as well? Who knows it? Very few. Some people do what? They revive these stories even though they are buried and spread them, saying: "Beware of that, I seek refuge in God from the devil, I seek forgiveness from God." No, my beloved, instead of seeking forgiveness and warning people and seeking refuge in God from the devil, do not deceive yourself, for man has insight into himself, even if he throws excuses. It is not permissible for you to mention this story from the beginning, then after that say: "Beware of this story." It is not permissible to spread it except to the extent necessary to warn against it if we know that it has spread or something similar has spread. And parts of the story may be deleted due to their indecency in violating the honor of the Quran. Wait a minute, my daughter, Lojain, the birds entered the room, their voices are coming out.

Various Examples

Example Fifteen: "Verily, the cow resembles us"

Example fifteen: A doctor entered a lecture that was not his students' lecture, so they said to him: Doctor, he was blind, so they said to him: O doctor, this is not your flock. He said: "Verily, the cow resembles us." Is this permissible? The answer: It is not permissible. This verse does not suit the occasion, apart from what it contains of belittling Muslims, even if it is in jest, it is not permissible.

The Sixteenth Example: The Hadith of Al-Abbas, may Allah be pleased with him

Question Sixteen: One of the brothers says: How, Dr. Iyad, do you say these words while Al-Abbas, may Allah be pleased with him, forgives you, and the hadith in Bukhari, O Sheikh Iyad. Answer, dear guests: This is a correct representation of the verse and not a mention of it in the context of jest and humor. My speech about the forbidden use has nothing to do with this hadith at all.

You see, my brothers, my words were and notice my words were under the title "Beware of jesting with the verses of the Quran." How many words, dear guests? Four words: "Beware of jesting with the verses of the Quran." Some of the brothers, may Allah forgive them and guide them, as if they read it as "Beware of jesting." So he says to me: O Sheikh Iyad, what? One must jest, and a Muslim does not become gloomy, he does not become, O Allah, we seek Your help. People, I jest. Maybe sometimes when I give lectures, the lectures in the series, I am a bit tired because it is a long period, and I adjust the six lamps and the lighting is not adjusted, and the sound is not adjusted, so it takes three or four hours to prepare, and I reach the lecture tired, so I am exhausted, but I jest, do not be afraid. For I did not say: "Beware of jesting," I said: "Beware of jesting with the verses of the Quran." Some others as if they read it as "Beware of the verses of the Quran." So they understood that all citation of the verses is forbidden, while the title, the content, the details, and the examples are about jesting with the Quran. So beware, may Allah have mercy on you.

And this reminds me of an incident that happened to me the day before yesterday. I was giving a lecture on the science of medicine, specifically psychiatric drugs. I started with an introduction about psychiatric diseases and mentioned among them a disease called anorexia nervosa, anorexia nervosa, which is a disease in which the patient, and it usually happens with females, the patients refrain from eating food because they feel they are fat. I know a neighbor of ours who cooks food but does not eat from it, but distributes it to the neighbors. So I said to her, "This is not a sick person, on the contrary, may Allah increase the good of this one, she has done good, may Allah increase her good and guide us as well." So the point is that sometimes we clarify the intended meaning, but here the brothers have a wrong understanding. Citing the Quran in its place is not only permissible but may be recommended in some situations as a reminder to people of the Quran and connecting them to the Quran.

An Example of Good Citation

Well, an example of that is what Bukhari, may Allah have mercy on him, mentioned from the hadith of Aisha, may Allah be pleased with her, during the incident of slander when she was slandered until she mentioned her saying: "By Allah, I do not find for myself and for you an example except as Abu Yusuf said" from the intensity of grief, she forgot the name of Prophet Yusuf, peace be upon him, "except as Abu Yusuf said, beautiful is patience, and Allah is the one sought for help in what you describe." This is good citation and not only permissible.

The Eighteenth Example: Fear of the Evil Eye

The example may be the eighteenth: One of the sisters said something meaning: I have similar children and their appearances are beautiful. We went to a book fair, and the fair has several doors. So I said to them: O my sons, do not enter from one door but enter from different doors. And I meant that, she said: And I meant that out of fear of the evil eye. So is this considered disbelief in Allah and His Messenger and mockery of the religion? We say, O our dear sister: Rather, you did well by mentioning the verse and commanding them with it. The evil eye is real, and this is a suitable place for the verse, and you mean to cite it seriously. This is good citation or good representation, and there is no prohibition, no play, and no nonsense in it.

The Nineteenth Example: Mentioning Verses to Clarify an Idea

Well, the example, brothers, is nineteen: One of the brothers asked: Is it permissible to mention verses from the Quran to clarify an idea or summarize it, knowing that the example will make the listeners laugh, not out of mockery but out of the saying that the worst of calamities is what makes one laugh? For example, he said to you, for example: A woman publishes clips in which she teaches the English language, but she appears in a manner that is tempting to the youth. Answer: Yes, this is permissible, and Allah knows best, because it is from the aspect of setting an example and making it closer, and you are serious in that, not joking or playing.

The Twentieth Example: Rhetorical Inclusion

Well, one of the brothers said: Our virtuous sheikh, I hope you distinguish between these actions and inclusion, which is one of the aspects of rhetoric, such as the poet describing a miserly prince: "Because I erred in your praise, I did not err in my prevention. You have provided for my needs in a valley that does not have any cultivation." Of course, here {غَيْرِ ذِي زَرْعٍ} and {وَادٍ غَيْرِ ذِي زَرْعٍ} are mentioned in the Quran: {Our Lord, indeed I have settled some of my descendants in a valley without cultivation near Your sacred House} Surah Ibrahim {Our Lord, indeed I have settled some of my descendants in a valley without cultivation near Your sacred House, our Lord, that they may establish prayer}. Yes.

We say, dear guests: Yes, we distinguish between mentioning the Quran in the context of jest and play and using it for daily needs and improving speech with it in such poetic or prose contexts and serious speeches. The poetry here used a Quranic phrase not for the sake of jest and humor but as a rhetorical expression that this prince is of little benefit, miserly like the valley that does not produce any cultivation. So we see, and Allah knows best, that there is no problem with this usage, knowing that some scholars prohibit it. The scholars, do you see, most of the contemporary ones are on the permissibility of that, and even many of the earlier ones, but some scholars prohibit it.

Ibn Ashur, may Allah have mercy on him, stipulated that the quotation should be in the meaning in which the Quran came. He said, he said, the scholars of jurisprudence: "Interpretation is not valid unless it is indicated by a strong evidence. If the interpretation is for what is thought to be evidence, it is a false interpretation. If it is without evidence at all, it is play, not interpretation." He said here the point is: "Therefore, the jurists have forbidden quoting the Quran in a meaning other than the one it came with." As Ibn al-Rumi said: "Because I erred in your praise, I did not err in my prevention. You have provided for my needs in a valley that does not have any cultivation." Ibn Ashur mentioned this verse specifically as an example of the forbidden quotations, the forbidden quotations, and Allah the Exalted knows best.

However, the research before us, Dr. Mansour, sees that the speech of Ibn Ashur has a flaw and said: "What is upon the majority of scholars is the permissibility of quotation with its conditions and rules in a meaning other than the original meaning that came in the Quran and the hadith, provided that it is appropriate and serious." Similarly, in the book "Arabic Rhetoric" by Abd al-Rahman bin Hassan Habnaka al-Midani al-Dimashqi, may Allah have mercy on him, who has been deceased for a long time, meaning he said in it: "And some of the literati quote from the Quran or the sayings of the Messenger, peace be upon him, relying on what they quote to strengthen their idea or to adorn their speech in different purposes such as satire, mockery, love poetry, and brotherly poems, and the like. If there is no distortion in the meaning and there is no bad manners in their quotation with the speech of Allah or the speech of the Messenger, then there is no harm in their quotation." And of course, he made a distinction, for example, if it was like the old Arabic poetry that used to start with standing by the ruins and love poetry and the like, then the rest of the poem could be all about judgment. He said: "There is no harm in quoting it. If there is distortion in the meaning or bad manners in the quotation, it is forbidden, and the one who quotes it sins, and some of the quotations may reach the level of disbelief, seeking refuge in Allah." Similarly, brothers, on the website of Islam Web, they say that poetic quotation is permissible. They said: "In the Jurisprudential Encyclopedia, it is seen that the majority of jurists see the permissibility of quotation in poetry and prose if there is no distortion or change of meaning or bad manners with the Quran or the hadith, or if there is mockery or ridicule, or if it is in a place that does not befit the Quran."

Example Twenty-One: "Patience is beautiful and Allah is the one sought for help"

Example Twenty-One: One of the brothers says: I say to myself: "Patience is beautiful and Allah is the one sought for help" when I see my son break something or make a mistake. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Twenty-Two: "Our Lord, do not let our hearts deviate after You have guided us"

Example Twenty-Two: One of the brothers says: I say: "Our Lord, do not let our hearts deviate after You have guided us" when I see someone who was committed then regressed. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Twenty-Three: "And if I fall ill, He is the one who heals me"

Example Twenty-Three: One of the brothers says: I say: "And if I fall ill, He is the one who heals me" when I go to the doctor. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Twenty-Four: "Our Lord, give us in this world that which is good"

Example Twenty-Four: One of the brothers says: I say: "Our Lord, give us in this world that which is good and in the Hereafter that which is good, and protect us from the punishment of the Fire" when I see something I like. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Twenty-Five: "With which blessing of your Lord will you deny?"

Example Twenty-Five: One of the brothers says: I say: "With which blessing of your Lord will you deny?" when I see a blessing from the blessings of Allah. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Twenty-Six: "Every soul shall taste death"

Example Twenty-Six: One of the brothers says: I say: "Every soul shall taste death" when I see a funeral or hear news of a death. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Twenty-Seven: "To Allah we belong and to Him we shall return"

Example Twenty-Seven: One of the brothers says: I say: "To Allah we belong and to Him we shall return" when I hear news of a death. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Twenty-Eight: "Allah does not burden a soul beyond its capacity"

Example Twenty-Eight: One of the brothers says: I say: "Allah does not burden a soul beyond its capacity" when I see someone suffering from a problem. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Twenty-Nine: "Indeed, with hardship comes ease"

Example Twenty-Nine: One of the brothers says: I say: "Indeed, with hardship comes ease, indeed, with hardship comes ease" when I see someone going through difficulty. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty: "And say, 'My Lord, increase me in knowledge'"

Example Thirty: One of the brothers says: I say: "And say, 'My Lord, increase me in knowledge'" when I learn something new. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-One: "O you who have believed, do not ask about things"

Example Thirty-One: One of the brothers says: I say: "O you who have believed, do not ask about things, if they are shown to you, they will harm you" when I see someone asking many questions that are of no benefit. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-Two: "O you who have believed, fear Allah and be with the truthful"

Example Thirty-Two: One of the brothers says: I say: "O you who have believed, fear Allah and be with the truthful" when I see someone lying. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-Three: "O you who have believed, let not a people ridicule another people"

Example Thirty-Three: One of the brothers says: I say: "O you who have believed, let not a people ridicule another people; it is possible that they may be better than them" when I see someone mocking another. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-Four: "O you who have believed, avoid much assumption"

Example Thirty-Four: One of the brothers says: I say: "O you who have believed, avoid much assumption; indeed, some assumption is sin" when I see someone thinking ill of others. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-Five: "O you who have believed, do not consume your wealth unjustly"

Example Thirty-Five: One of the brothers says: I say: "O you who have believed, do not consume your wealth unjustly among yourselves" when I see someone consuming another's wealth unjustly. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-Six: "O you who have believed, fulfill your contracts"

Example Thirty-Six: One of the brothers says: I say: "O you who have believed, fulfill your contracts" when I see someone not fulfilling their contracts. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-Seven: "O you who have believed, why do you say what you do not do?"

Example Thirty-Seven: One of the brothers says: I say: "O you who have believed, why do you say what you do not do?" when I see someone saying something and not doing it. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-Eight: "O you who have believed, prescribed upon you is fasting"

Example Thirty-Eight: One of the brothers says: I say: "O you who have believed, prescribed upon you is fasting" when Ramadan comes. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, and it is suitable for the occasion, and there is no jest or play in it.

Example Thirty-Nine: "O you who have believed, prescribed for you is legal retribution"

Example Thirty-Nine: One of the brothers says: I say, "{O you who have believed, prescribed for you is legal retribution in [unlawful] killing}" when I see a murder. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty: "O you who have believed, do not take your fathers or your brothers as allies"

Example Forty: One of the brothers says: I say, "{O you who have believed, do not take your fathers or your brothers as allies if they prefer disbelief [to belief]}" when I see someone siding with disbelievers. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-One: "O you who have believed, let not your wealth and your children divert you from remembrance of Allah"

Example Forty-One: One of the brothers says: I say, "{O you who have believed, let not your wealth and your children divert you from remembrance of Allah}" when I see someone preoccupied with the worldly life instead of the hereafter. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-Two: "O you who have believed, respond to Allah and to the Messenger"

Example Forty-Two: One of the brothers says: I say, "{O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life}" when I see someone who does not respond to the commands of Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-Three: "O you who have believed, do not enter the houses of the Prophet"

Example Forty-Three: One of the brothers says: I say, "{O you who have believed, do not enter the houses of the Prophet except when you are permitted}" when I see someone entering people's houses without permission. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-Four: "O you who have believed, obey Allah and obey the Messenger and those in authority among you"

Example Forty-Four: One of the brothers says: I say, "{O you who have believed, obey Allah and obey the Messenger and those in authority among you}" when I see someone who does not obey Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-Five: "O you who have believed, when you meet a company, stand firm and remember Allah often that you may be successful"

Example Forty-Five: One of the brothers says: I say, "{O you who have believed, when you meet a company, stand firm and remember Allah often that you may be successful}" when I see someone facing difficulty. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-Six: "O you who have believed, do not follow the footsteps of Satan"

Example Forty-Six: One of the brothers says: I say, "{O you who have believed, do not follow the footsteps of Satan}" when I see someone following the footsteps of Satan. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-Seven: "O you who have believed, fighting has been prescribed for you"

Example Forty-Seven: One of the brothers says: I say, "{O you who have believed, fighting has been prescribed for you}" when I see someone who is slacking in jihad. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-Eight: "O you who have believed, spend from what We have provided for you"

Example Forty-Eight: One of the brothers says: I say, "{O you who have believed, spend from what We have provided for you}" when I see someone who is stingy. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Forty-Nine: "O you who have believed, do not invalidate your charities with reminders [of favor] or affront"

Example Forty-Nine: One of the brothers says: I say, "{O you who have believed, do not invalidate your charities with reminders [of favor] or affront}" when I see someone who boasts to those he gives charity to. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Fifty: "O you who have believed, remember Allah with frequent remembrance"

Example Fifty: One of the brothers says: I say, "{O you who have believed, remember Allah with frequent remembrance}" when I see someone heedless of remembering Allah. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Conclusion

In conclusion, we emphasize the importance of honoring the speech of Allah the Almighty and avoiding anything that diminishes its status or makes it subject to jest and mockery. Quoting the Quran in its proper context, with sincere intention and good purpose, is permissible and commendable, and it increases the speech in strength, beauty, and impact. However, using it inappropriately, for the sake of mockery, or as a substitute for human speech in purely worldly matters, is blameworthy and may reach the level of prohibition or even disbelief, seeking refuge in Allah. Let us fear Allah in His speech and make it a light and guidance in our lives, not a means of play or jest.

The majority of scholars see the permissibility of quoting in poetry and prose if it does not involve distortion or alteration of meaning, or bad manners with the Quran or the Sunnah, or mockery or ridicule, or in a context unworthy of the Quran.

Examples from the Audience's Questions and Answers

Example Twenty-One: "So patience is beautiful, and Allah is the one sought for help"

One of the brothers says: I say to myself, "{So patience is beautiful, and Allah is the one sought for help}" when I see my son break something or make a mistake. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Twenty-Two: "Our Lord, do not let our hearts deviate after You have guided us"

One of the brothers says: I say, "{Our Lord, do not let our hearts deviate after You have guided us}" when I see someone who was committed but then regressed. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

Example Twenty-Three: "And when I am ill, it is He who cures me"

One of the brothers says: I say, "{And when I am ill, it is He who cures me}" when I go to the doctor. Is this permissible? The answer: Yes, it is permissible. This is a good quotation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Fourth Example: "Our Lord, grant us good in this world"

One of the brothers says: I say, "Our Lord, grant us good in this world and good in the Hereafter and protect us from the punishment of the Fire" when I see something I like. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Twenty-Fifth Example: "With which blessings of your Lord will you both deny?"

One of the brothers says: I say, "With which blessings of your Lord will you both deny?" when I see a blessing from the blessings of Allah. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Twenty-Sixth Example: "Every soul shall taste death"

One of the brothers says: I say, "Every soul shall taste death" when I see a funeral or hear news of a death. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Twenty-Seventh Example: "To Allah we belong and to Him we shall return"

One of the brothers says: I say, "To Allah we belong and to Him we shall return" when I hear news of a death. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Twenty-Eighth Example: "Allah does not burden a soul beyond its capacity"

One of the brothers says: I say, "Allah does not burden a soul beyond its capacity" when I see someone suffering from a problem. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Twenty-Ninth Example: "Indeed, with hardship comes ease"

One of the brothers says: I say, "Indeed, with hardship comes ease. Indeed, with hardship comes ease" when I see someone going through hardship. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirtieth Example: "And say, 'My Lord, increase me in knowledge'"

One of the brothers says: I say, "And say, 'My Lord, increase me in knowledge'" when I learn something new. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-First Example: "O you who have believed, do not ask about things"

One of the brothers says: I say, "O you who have believed, do not ask about things, which if they are shown to you, will distress you" when I see someone asking many questions that are of no benefit. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-Second Example: "O you who have believed, fear Allah and be with the truthful"

One of the brothers says: I say, "O you who have believed, fear Allah and be with the truthful" when I see someone lying. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-Third Example: "O you who have believed, let not a people ridicule another people"

One of the brothers says: I say, "O you who have believed, let not a people ridicule another people; perhaps they are better than them" when I see someone mocking another. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-Fourth Example: "O you who have believed, avoid much assumption"

One of the brothers says: I say, "O you who have believed, avoid much assumption; indeed, some assumption is sin" when I see someone assuming the worst about others. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-Fifth Example: "O you who have believed, do not consume your property among yourselves in vanities"

One of the brothers says: I say, "O you who have believed, do not consume your property among yourselves in vanities" when I see someone consuming another's property in vain. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-Sixth Example: "O you who have believed, fulfill your obligations"

One of the brothers says: I say, "O you who have believed, fulfill your obligations" when I see someone not fulfilling their obligations. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-Seventh Example: "O you who have believed, why do you say what you do not do?"

One of the brothers says: I say, "O you who have believed, why do you say what you do not do?" when I see someone saying something and not doing it. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-Eighth Example: "O you who have believed, fasting is prescribed for you"

One of the brothers says: I say, "O you who have believed, fasting is prescribed for you" when Ramadan comes. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Thirty-Ninth Example: "O you who have believed, retaliation is prescribed for you"

One of the brothers says: I say, "O you who have believed, retaliation is prescribed for you in the case of the slain" when I see a murder. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Fortieth Example: "O you who have believed, do not take your fathers and your brothers as allies"

One of the brothers says: I say, "O you who have believed, do not take your fathers and your brothers as allies if they prefer disbelief over belief" when I see someone siding with disbelievers. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Forty-First Example: "O you who have believed, let not your wealth and your children divert you from remembrance of Allah"

One of the brothers says: I say, "O you who have believed, let not your wealth and your children divert you from remembrance of Allah" when I see someone preoccupied with the world over the Hereafter. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Forty-Second Example: "O you who have believed, respond to Allah and to the Messenger"

One of the brothers says: I say, "O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life" when I see someone not responding to the commands of Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial and suitable for the occasion, and it does not contain any jest or play.

The Forty-Third Example: "O you who have believed, do not enter the houses of the Prophet"

One of the brothers says: I say, "{O you who have believed, do not enter the houses of the Prophet except when you are given permission}" when I see someone entering people's houses without permission. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Forty-Fourth Example: "O you who have believed, obey Allah and obey the Messenger"

One of the brothers says: I say, "{O you who have believed, obey Allah and obey the Messenger and those in authority among you}" when I see someone who does not obey Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Forty-Fifth Example: "O you who have believed, when you meet a company, stand firm"

One of the brothers says: I say, "{O you who have believed, when you meet a company, stand firm and remember Allah often that you may be successful}" when I see someone facing difficulty. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Forty-Sixth Example: "O you who have believed, do not follow the footsteps of Satan"

One of the brothers says: I say, "{O you who have believed, do not follow the footsteps of Satan}" when I see someone following the footsteps of Satan. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Forty-Seventh Example: "O you who have believed, prescribed upon you is jihad"

One of the brothers says: I say, "{O you who have believed, prescribed upon you is jihad}" when I see someone slacking in jihad. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Forty-Eighth Example: "O you who have believed, spend from what We have provided you"

One of the brothers says: I say, "{O you who have believed, spend from what We have provided you}" when I see someone being stingy. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Forty-Ninth Example: "O you who have believed, do not invalidate your charities with reminders and injury"

One of the brothers says: I say, "{O you who have believed, do not invalidate your charities with reminders and injury}" when I see someone boasting to whom he gives charity. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Fiftieth Example: "O you who have believed, remember Allah often"

One of the brothers says: I say, "{O you who have believed, remember Allah often}" when I see someone heedless of remembering Allah. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

Conclusion

In conclusion, we emphasize the importance of honoring the speech of Allah the Almighty and avoiding anything that diminishes its status or makes it susceptible to jest and mockery. Citing the Quran in its proper place, with sincere intention and good purpose, is permissible and commendable, and it adds strength, beauty, and influence to the speech. However, using it inappropriately, for the sake of mockery, or as a substitute for human speech in purely worldly matters, is blameworthy and may reach the level of prohibition or disbelief, seeking refuge in Allah. Let us fear Allah in His speech and make it a light and guidance in our lives, not a means of play or jest.

The majority of scholars see the permissibility of quoting in poetry and prose if it does not involve distortion or change of meaning, or bad manners with the Quran or the Sunnah, or mockery or ridicule, or in a place unworthy of the Quran.

Examples from Public Questions and Answers

The Twenty-First Example: "So patience is beautiful and Allah is the One sought for help"

One of the brothers says: I say to myself, "{So patience is beautiful and Allah is the One sought for help}" when I see my son break something or make a mistake. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Twenty-Second Example: "Our Lord, do not let our hearts deviate after You have guided us"

One of the brothers says: I say, "{Our Lord, do not let our hearts deviate after You have guided us}" when I see someone who was committed then regressed. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Twenty-Third Example: "And when I am ill, it is He who cures me"

One of the brothers says: I say, "{And when I am ill, it is He who cures me}" when I go to the doctor. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Twenty-Fourth Example: "Our Lord, give us in this world good and in the Hereafter good and protect us from the punishment of the Fire"

One of the brothers says: I say, "{Our Lord, give us in this world good and in the Hereafter good and protect us from the punishment of the Fire}" when I see something I like. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Twenty-Fifth Example: "Then with which blessings of your Lord will you both deny?"

One of the brothers says: I say, "{Then with which blessings of your Lord will you both deny?}" when I see a blessing from the blessings of Allah. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Twenty-Sixth Example: "Every soul will taste death"

One of the brothers says: I say, "{Every soul will taste death}" when I see a funeral or hear news of death. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Twenty-Seventh Example: "Indeed, to Allah we belong and to Him we shall return"

One of the brothers says: I say, "{Indeed, to Allah we belong and to Him we shall return}" when I hear news of death. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Twenty-Eighth Example: "Allah does not charge a soul except according to what it can bear"

One of the brothers says: I say, "{Allah does not charge a soul except according to what it can bear}" when I see someone suffering from a problem. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

The Twenty-Ninth Example: "Indeed, with hardship comes ease"

One of the brothers says: I say, "{Indeed, with hardship comes ease. Indeed, with hardship comes ease}" when I see someone going through hardship. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and contains no jest or play.

Example Thirty: "And say, 'My Lord, increase me in knowledge'"

One of the brothers says: I say, "And say, 'My Lord, increase me in knowledge'" when I learn something new. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-One: "O you who have believed, do not ask about things"

One of the brothers says: I say, "O you who have believed, do not ask about things, if they are shown to you, they will harm you" when I see someone asking many questions that are of no benefit. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-Two: "O you who have believed, fear Allah and be with the truthful"

One of the brothers says: I say, "O you who have believed, fear Allah and be with the truthful" when I see someone lying. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-Three: "O you who have believed, let not a people ridicule another people"

One of the brothers says: I say, "O you who have believed, let not a people ridicule another people; perhaps they are better than them" when I see someone mocking another. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-Four: "O you who have believed, avoid much assumption"

One of the brothers says: I say, "O you who have believed, avoid much assumption; indeed, some assumption is sin" when I see someone assuming the worst about others. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-Five: "O you who have believed, do not consume your property among yourselves in vanities"

One of the brothers says: I say, "O you who have believed, do not consume your property among yourselves in vanities" when I see someone consuming others' property unjustly. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-Six: "O you who have believed, fulfill the contracts"

One of the brothers says: I say, "O you who have believed, fulfill the contracts" when I see someone not honoring their commitments. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-Seven: "O you who have believed, why do you say what you do not do?"

One of the brothers says: I say, "O you who have believed, why do you say what you do not do?" when I see someone saying something and not doing it. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-Eight: "O you who have believed, prescribed upon you is fasting"

One of the brothers says: I say, "O you who have believed, prescribed upon you is fasting" when Ramadan comes. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Thirty-Nine: "O you who have believed, prescribed upon you is legal retribution"

One of the brothers says: I say, "O you who have believed, prescribed upon you is legal retribution in cases of murder" when I see a murder crime. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Forty: "O you who have believed, do not take your fathers and your brothers as allies"

One of the brothers says: I say, "O you who have believed, do not take your fathers and your brothers as allies if they prefer disbelief over belief" when I see someone siding with disbelievers. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Forty-One: "O you who have believed, let not your wealth and your children divert you from remembrance of Allah"

One of the brothers says: I say, "O you who have believed, let not your wealth and your children divert you from remembrance of Allah" when I see someone preoccupied with the world over the hereafter. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Forty-Two: "O you who have believed, respond to Allah and to the Messenger"

One of the brothers says: I say, "O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life" when I see someone not responding to the commands of Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Forty-Three: "O you who have believed, do not enter the houses of the Prophet"

One of the brothers says: I say, "O you who have believed, do not enter the houses of the Prophet unless you are permitted" when I see someone entering people's houses without permission. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Forty-Four: "O you who have believed, obey Allah and obey the Messenger and those in authority among you"

One of the brothers says: I say, "O you who have believed, obey Allah and obey the Messenger and those in authority among you" when I see someone not obeying Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Forty-Five: "O you who have believed, when you meet a company, stand firm and remember Allah often that you may be successful"

One of the brothers says: I say, "O you who have believed, when you meet a company, stand firm and remember Allah often that you may be successful" when I see someone facing difficulty. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Forty-Six: "O you who have believed, do not follow the footsteps of Satan"

One of the brothers says: I say, "O you who have believed, do not follow the footsteps of Satan" when I see someone following the footsteps of Satan. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

Example Forty-Seven: "O you who have believed, prescribed upon you is jihad"

One of the brothers says: I say, "O you who have believed, prescribed upon you is jihad" when I see someone slacking in jihad. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and does not contain mockery or play.

The Forty-Eighth Example: "O you who have believed, spend from what We have provided for you"

One of the brothers says: I say, "{O you who have believed, spend from what We have provided for you}" when I see a miserly person. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Ninth Example: "O you who have believed, do not invalidate your charities with reminders and harm"

One of the brothers says: I say, "{O you who have believed, do not invalidate your charities with reminders and harm}" when I see someone being boastful towards those they give charity to. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Fiftieth Example: "O you who have believed, remember Allah often"

One of the brothers says: I say, "{O you who have believed, remember Allah often}" when I see someone heedless of remembering Allah. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

Conclusion

In conclusion, we emphasize the importance of honoring the speech of Allah the Most High and avoiding anything that diminishes its significance or makes it susceptible to jest and mockery. Citing the Quran in its proper context, with sincere intention and good purpose, is permissible and commendable, and it adds strength, beauty, and impact to the speech. However, using it out of context, for the sake of mockery, or as a substitute for human speech in purely worldly matters, is blameworthy and may reach the level of prohibition or even disbelief, seeking refuge in Allah. Let us fear Allah in His speech and make it a light and guidance in our lives, not a means of play or jest.

We ask Allah the Most High to grant us the honor of His Book and to act upon it in a manner that pleases Him. And may the peace and blessings of Allah be upon our Prophet Muhammad and his family and companions.

The majority of scholars permit quoting from poetry and prose if it does not involve distorting or changing the meaning, or being disrespectful to the Quran or the Sunnah, or containing mockery or ridicule, or being in a context unworthy of the Quran.

Examples from Public Questions and Answers

The Twenty-First Example: "Patience is beautiful, and Allah is the One sought for help"

One of the brothers says: I say to myself, "{Patience is beautiful, and Allah is the One sought for help}" when I see my son break something or make a mistake. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Second Example: "Our Lord, do not let our hearts deviate after You have guided us"

One of the brothers says: I say, "{Our Lord, do not let our hearts deviate after You have guided us}" when I see someone who was committed but then regressed. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Third Example: "And when I am ill, He is the Healer"

One of the brothers says: I say, "{And when I am ill, He is the Healer}" when I go to the doctor. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Fourth Example: "Our Lord, grant us good in this world and in the Hereafter"

One of the brothers says: I say, "{Our Lord, grant us good in this world and in the Hereafter and protect us from the punishment of the Fire}" when I see something I like. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Fifth Example: "With which blessings of your Lord will you deny?"

One of the brothers says: I say, "{With which blessings of your Lord will you deny?}" when I see a blessing from Allah's blessings. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Sixth Example: "Every soul will taste death"

One of the brothers says: I say, "{Every soul will taste death}" when I see a funeral or hear news of a death. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Seventh Example: "Indeed, to Allah we belong and to Him we shall return"

One of the brothers says: I say, "{Indeed, to Allah we belong and to Him we shall return}" when I hear news of a death. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Eighth Example: "Allah does not burden a soul beyond its capacity"

One of the brothers says: I say, "{Allah does not burden a soul beyond its capacity}" when I see someone suffering from a problem. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Ninth Example: "Indeed, with hardship comes ease"

One of the brothers says: I say, "{Indeed, with hardship comes ease. Indeed, with hardship comes ease}" when I see someone going through hardship. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Thirtieth Example: "And say, 'My Lord, increase me in knowledge'"

One of the brothers says: I say, "{And say, 'My Lord, increase me in knowledge'}" when I learn something new. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Thirty-First Example: "O you who have believed, do not ask about things"

One of the brothers says: I say, "{O you who have believed, do not ask about things which, if they are shown to you, will distress you}" when I see someone asking many questions that are of no benefit. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Thirty-Second Example: "O you who have believed, fear Allah and be with the truthful"

One of the brothers says: I say, "{O you who have believed, fear Allah and be with the truthful}" when I see someone lying. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Thirty-Third Example: "O you who have believed, let not a people ridicule another people"

One of the brothers says: I say, "{O you who have believed, let not a people ridicule another people; perhaps they are better than them}" when I see someone mocking another. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Thirty-Fourth Example: "O you who have believed, avoid much assumption"

One of the brothers says: I say, "{O you who have believed, avoid much assumption; indeed, some assumption is sin}" when I see someone thinking ill of others. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Thirty-Fifth Example: "O you who believe, do not consume your wealth unjustly among yourselves"

One of the brothers says: I say, "{O you who believe, do not consume your wealth unjustly among yourselves}" when I see someone consuming another's wealth unjustly. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Thirty-Sixth Example: "O you who believe, fulfill your contracts"

One of the brothers says: I say, "{O you who believe, fulfill your contracts}" when I see someone not adhering to their contracts. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Thirty-Seventh Example: "O you who believe, why do you say what you do not do"

One of the brothers says: I say, "{O you who believe, why do you say what you do not do}" when I see someone saying something but not doing it. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Thirty-Eighth Example: "O you who believe, prescribed upon you is fasting"

One of the brothers says: I say, "{O you who believe, prescribed upon you is fasting}" when Ramadan comes. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Thirty-Ninth Example: "O you who believe, prescribed upon you is retribution"

One of the brothers says: I say, "{O you who believe, prescribed upon you is retribution in the case of murder}" when I see a murder crime. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Fortieth Example: "O you who believe, do not take your fathers and your brothers as allies"

One of the brothers says: I say, "{O you who believe, do not take your fathers and your brothers as allies if they prefer disbelief over faith}" when I see someone siding with disbelievers. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-First Example: "O you who believe, let not your wealth and your children distract you from the remembrance of Allah"

One of the brothers says: I say, "{O you who believe, let not your wealth and your children distract you from the remembrance of Allah}" when I see someone preoccupied with the world over the hereafter. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-Second Example: "O you who believe, respond to Allah and the Messenger"

One of the brothers says: I say, "{O you who believe, respond to Allah and the Messenger when He calls you to that which gives you life}" when I see someone not responding to the commands of Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-Third Example: "O you who believe, do not enter the Prophet's houses"

One of the brothers says: I say, "{O you who believe, do not enter the Prophet's houses unless you are given permission}" when I see someone entering people's houses without permission. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-Fourth Example: "O you who believe, obey Allah and obey the Messenger"

One of the brothers says: I say, "{O you who believe, obey Allah and obey the Messenger and those in authority among you}" when I see someone not obeying Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-Fifth Example: "O you who believe, when you meet a company, stand firm"

One of the brothers says: I say, "{O you who believe, when you meet a company, stand firm and remember Allah often that you may be successful}" when I see someone facing difficulty. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-Sixth Example: "O you who believe, do not follow the footsteps of Satan"

One of the brothers says: I say, "{O you who believe, do not follow the footsteps of Satan}" when I see someone following the footsteps of Satan. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-Seventh Example: "O you who believe, prescribed upon you is jihad"

One of the brothers says: I say, "{O you who believe, prescribed upon you is jihad}" when I see someone slacking in jihad. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-Eighth Example: "O you who believe, spend from what We have provided you"

One of the brothers says: I say, "{O you who believe, spend from what We have provided you}" when I see someone being stingy. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Forty-Ninth Example: "O you who believe, do not invalidate your charities with reminders and injury"

One of the brothers says: I say, "{O you who believe, do not invalidate your charities with reminders and injury}" when I see someone reminding those they give charity to. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

The Fiftieth Example: "O you who believe, remember Allah often"

One of the brothers says: I say, "{O you who believe, remember Allah often}" when I see someone heedless of remembering Allah. Is this permissible? The answer: Yes, it is permissible. This is a good citation that contains benefit, it is suitable for the context, and it does not contain jest or play.

Conclusion

In conclusion, we emphasize the importance of honoring the speech of Allah the Almighty and avoiding anything that may diminish its significance or make it susceptible to mockery and jest. Citing the Quran in its proper context, with sincere intention and good purpose, is permissible and commendable, and it adds strength, beauty, and influence to speech. However, using it inappropriately, for the sake of mockery, or as a substitute for human speech in purely worldly matters, is reprehensible and may reach the level of prohibition or disbelief, seeking refuge with Allah. Let us fear Allah in His speech and make it a light and guidance in our lives, not a means of play or jest.

We ask Allah the Almighty to grant us the honor of His Book and to act upon it in a manner that pleases Him. And may the peace and blessings of Allah be upon our Prophet Muhammad and his family and companions.

The majority of scholars permit quoting from poetry and prose as long as it does not involve distorting or changing the meaning, being disrespectful to the Quran or the Sunnah, or involving mockery or ridicule, or in a context that is unworthy of the Quran.

Examples from Public Questions and Answers

Example Twenty-One: "Patience is beautiful and Allah is the One sought for help"

One brother says: I say to myself, "Patience is beautiful and Allah is the One sought for help" when I see my son break something or make a mistake. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Twenty-Two: "Our Lord, do not let our hearts deviate after You have guided us"

One brother says: I say, "Our Lord, do not let our hearts deviate after You have guided us" when I see someone who was committed but then regressed. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Twenty-Three: "And if I fall ill, He is the Healer"

One brother says: I say, "And if I fall ill, He is the Healer" when I go to the doctor. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Twenty-Four: "Our Lord, grant us good in this world"

One brother says: I say, "Our Lord, grant us good in this world and in the Hereafter and save us from the punishment of the Fire" when I see something I like. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Twenty-Five: "With which of your Lord's blessings do you deny?"

One brother says: I say, "With which of your Lord's blessings do you deny?" when I see a blessing from the blessings of Allah. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Twenty-Six: "Every soul shall taste death"

One brother says: I say, "Every soul shall taste death" when I see a funeral or hear news of a death. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Twenty-Seven: "To Allah we belong and to Him we shall return"

One brother says: I say, "To Allah we belong and to Him we shall return" when I hear news of a death. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Twenty-Eight: "Allah does not burden a soul beyond its capacity"

One brother says: I say, "Allah does not burden a soul beyond its capacity" when I see someone suffering from a problem. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Twenty-Nine: "Indeed, with hardship comes ease"

One brother says: I say, "Indeed, with hardship comes ease. Indeed, with hardship comes ease" when I see someone going through hardship. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Thirty: "And say, 'My Lord, increase me in knowledge'"

One brother says: I say, "And say, 'My Lord, increase me in knowledge'" when I learn something new. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Thirty-One: "O you who have believed, do not ask about things"

One brother says: I say, "O you who have believed, do not ask about things, which if they are shown to you, will distress you" when I see someone asking many questions that are of no benefit. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Thirty-Two: "O you who have believed, fear Allah and be with the truthful"

One brother says: I say, "O you who have believed, fear Allah and be with the truthful" when I see someone lying. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Thirty-Three: "O you who have believed, let not a people ridicule another people"

One brother says: I say, "O you who have believed, let not a people ridicule another people; it is possible that they may be better than them" when I see someone mocking another. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Thirty-Four: "O you who have believed, avoid much assumption"

One brother says: I say, "O you who have believed, avoid much assumption; indeed, some assumption is sin" when I see someone assuming the worst about others. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Thirty-Five: "O you who have believed, do not consume your wealth unjustly"

One brother says: I say, "O you who have believed, do not consume your wealth unjustly among yourselves" when I see someone consuming another's wealth unjustly. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Thirty-Six: "O you who have believed, fulfill the contracts"

One brother says: I say, "O you who have believed, fulfill the contracts" when I see someone not fulfilling their contracts. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

Example Thirty-Seven: "O you who have believed, why do you say what you do not do?"

One brother says: I say, "O you who have believed, why do you say what you do not do?" when I see someone saying something but not doing it. Is this permissible? Answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the occasion, and does not involve jest or play.

The Thirty-Eighth Example: "O you who believe, fasting is prescribed for you"

One of the brothers says: I say, "{O you who believe, fasting is prescribed for you}" when Ramadan comes. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Thirty-Ninth Example: "O you who believe, retaliation is prescribed for you"

One of the brothers says: I say, "{O you who believe, retaliation is prescribed for you in the case of murder}" when I see a murder crime. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Fortieth Example: "O you who believe, do not take your fathers and brothers as allies"

One of the brothers says: I say, "{O you who believe, do not take your fathers and brothers as allies if they prefer disbelief over faith}" when I see someone siding with the disbelievers. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-First Example: "O you who believe, let not your wealth and children distract you from the remembrance of Allah"

One of the brothers says: I say, "{O you who believe, let not your wealth and children distract you from the remembrance of Allah}" when I see someone preoccupied with the worldly life instead of the hereafter. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Second Example: "O you who believe, respond to Allah and the Messenger"

One of the brothers says: I say, "{O you who believe, respond to Allah and the Messenger when He calls you to that which gives you life}" when I see someone who does not respond to the commands of Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Third Example: "O you who believe, do not enter the Prophet's houses"

One of the brothers says: I say, "{O you who believe, do not enter the Prophet's houses unless you are given permission}" when I see someone entering people's houses without permission. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Fourth Example: "O you who believe, obey Allah and obey the Messenger"

One of the brothers says: I say, "{O you who believe, obey Allah and obey the Messenger and those in authority among you}" when I see someone who does not obey Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Fifth Example: "O you who believe, when you meet a group, stand firm"

One of the brothers says: I say, "{O you who believe, when you meet a group, stand firm and remember Allah often that you may be successful}" when I see someone facing difficulty. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Sixth Example: "O you who believe, do not follow the footsteps of Satan"

One of the brothers says: I say, "{O you who believe, do not follow the footsteps of Satan}" when I see someone following the footsteps of Satan. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Seventh Example: "O you who believe, jihad is prescribed for you"

One of the brothers says: I say, "{O you who believe, jihad is prescribed for you}" when I see someone slacking in jihad. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Eighth Example: "O you who believe, spend from what We have provided you"

One of the brothers says: I say, "{O you who believe, spend from what We have provided you}" when I see someone being stingy. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Forty-Ninth Example: "O you who believe, do not invalidate your charities with reminders of favor or harm"

One of the brothers says: I say, "{O you who believe, do not invalidate your charities with reminders of favor or harm}" when I see someone reminding the recipient of their charity. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Fiftieth Example: "O you who believe, remember Allah often"

One of the brothers says: I say, "{O you who believe, remember Allah often}" when I see someone heedless of remembering Allah. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

Conclusion

In conclusion, we emphasize the importance of honoring the speech of Allah the Almighty and avoiding anything that diminishes its status or makes it subject to jest and play. Citing the Quran in its proper place, with sincere intention and good purpose, is permissible and commendable, and it adds strength, beauty, and influence to the speech. However, using it inappropriately, for the sake of mockery, or as a substitute for human speech in purely worldly matters, is blameworthy and may reach the level of prohibition or disbelief, seeking refuge in Allah. Let us fear Allah in His speech and make it a light and guidance in our lives, not a means of play or jest.

We ask Allah the Almighty to grant us the honor of His Book and to act upon it in a manner that pleases Him. And may the peace and blessings of Allah be upon our Prophet Muhammad, his family, and his companions.

The majority of scholars see the permissibility of quoting in poetry and prose if there is no distortion or change of meaning, or bad manners with the Quran or the Sunnah, or mockery or ridicule, or in a place that is not befitting for the Quran.

Examples from the Public's Questions and Answers

The Twenty-First Example: "Patience is beautiful and Allah is the One sought for help"

One of the brothers says: I say to myself, "{Patience is beautiful and Allah is the One sought for help}" when I see my son break something or make a mistake. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Second Example: "Our Lord, do not let our hearts deviate after You have guided us"

One of the brothers says: I say, "{Our Lord, do not let our hearts deviate after You have guided us}" when I see someone who was committed but then regressed. Is this permissible? The answer: Yes, it is permissible. This is a good citation that is beneficial, suitable for the context, and contains no jest or play.

The Twenty-Third Example: "And if I become ill, He is the one who heals me"

One of the brothers says: I say, "{And if I become ill, He is the one who heals me}" when I go to the doctor. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Twenty-Fourth Example: "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good"

One of the brothers says: I say, "{Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire}" when I see something I like. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Twenty-Fifth Example: "Then with which blessings of your Lord would you dispute?"

One of the brothers says: I say, "{Then with which blessings of your Lord would you dispute?}" when I see a blessing from the blessings of Allah. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Twenty-Sixth Example: "Every soul will taste death"

One of the brothers says: I say, "{Every soul will taste death}" when I see a funeral or hear news of a death. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Twenty-Seventh Example: "Indeed, to Allah we belong and indeed, to Him we shall return"

One of the brothers says: I say, "{Indeed, to Allah we belong and indeed, to Him we shall return}" when I hear news of a death. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Twenty-Eighth Example: "Allah does not burden a soul beyond that it can bear"

One of the brothers says: I say, "{Allah does not burden a soul beyond that it can bear}" when I see someone suffering from a problem. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Twenty-Ninth Example: "Indeed, with hardship comes ease"

One of the brothers says: I say, "{Indeed, with hardship comes ease. Indeed, with hardship comes ease}" when I see someone going through hardship. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirtieth Example: "And say, 'My Lord, increase me in knowledge'"

One of the brothers says: I say, "{And say, 'My Lord, increase me in knowledge'}" when I learn something new. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-First Example: "O you who have believed, do not ask about things which, if they are shown to you, will distress you"

One of the brothers says: I say, "{O you who have believed, do not ask about things which, if they are shown to you, will distress you}" when I see someone asking many questions that are of no benefit. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-Second Example: "O you who have believed, fear Allah and be with the truthful"

One of the brothers says: I say, "{O you who have believed, fear Allah and be with the truthful}" when I see someone lying. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-Third Example: "O you who have believed, let not a people ridicule [another] people"

One of the brothers says: I say, "{O you who have believed, let not a people ridicule [another] people; perhaps they are better than them}" when I see someone mocking another. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-Fourth Example: "O you who have believed, avoid much [of] assumption"

One of the brothers says: I say, "{O you who have believed, avoid much [of] assumption. Indeed, some assumption is sin}" when I see someone thinking ill of others. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-Fifth Example: "O you who have believed, do not consume your wealth unjustly between yourselves"

One of the brothers says: I say, "{O you who have believed, do not consume your wealth unjustly between yourselves}" when I see someone consuming another's wealth unjustly. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-Sixth Example: "O you who have believed, fulfill [all] obligations"

One of the brothers says: I say, "{O you who have believed, fulfill [all] obligations}" when I see someone not fulfilling their obligations. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-Seventh Example: "O you who have believed, why do you say what you do not do?"

One of the brothers says: I say, "{O you who have believed, why do you say what you do not do?}" when I see someone saying something and not doing it. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-Eighth Example: "O you who have believed, prescribed upon you is fasting"

One of the brothers says: I say, "{O you who have believed, prescribed upon you is fasting}" when Ramadan comes. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Thirty-Ninth Example: "O you who have believed, prescribed for you is legal retribution"

One of the brothers says: I say, "{O you who have believed, prescribed for you is legal retribution for those slain}" when I see a murder. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Fortieth Example: "O you who have believed, do not take your fathers or your brothers as allies"

One of the brothers says: I say, "{O you who have believed, do not take your fathers or your brothers as allies if they preferred disbelief over belief}" when I see someone siding with disbelievers. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

The Forty-First Example: "O you who have believed, let not your wealth and your children divert you from remembrance of Allah"

One of the brothers says: I say, "{O you who have believed, let not your wealth and your children divert you from remembrance of Allah}" when I see someone preoccupied with the world over the Hereafter. Is this permissible? The answer: Yes, it is permissible. This is a good reference that is beneficial, suitable for the occasion, and does not contain any jest or play.

Example Forty-Two: "O you who have believed, respond to Allah and to the Messenger"

One of the brothers says: I say, "{O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life}" when I see someone who does not respond to the commands of Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Forty-Three: "O you who have believed, do not enter the houses of the Prophet"

One of the brothers says: I say, "{O you who have believed, do not enter the houses of the Prophet except when you are given permission}" when I see someone entering people's houses without permission. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Forty-Four: "O you who have believed, obey Allah and obey the Messenger"

One of the brothers says: I say, "{O you who have believed, obey Allah and obey the Messenger and those in authority among you}" when I see someone who does not obey Allah and His Messenger. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Forty-Five: "O you who have believed, when you meet a company, stand firm"

One of the brothers says: I say, "{O you who have believed, when you meet a company, stand firm and remember Allah often that you may be successful}" when I see someone facing difficulty. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Forty-Six: "O you who have believed, do not follow the footsteps of Satan"

One of the brothers says: I say, "{O you who have believed, do not follow the footsteps of Satan}" when I see someone following the footsteps of Satan. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Forty-Seven: "O you who have believed, prescribed for you is Jihad"

One of the brothers says: I say, "{O you who have believed, prescribed for you is Jihad}" when I see someone slacking in Jihad. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Forty-Eight: "O you who have believed, spend from what We have provided you"

One of the brothers says: I say, "{O you who have believed, spend from what We have provided you}" when I see someone being stingy. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Forty-Nine: "O you who have believed, do not invalidate your charities with reminders and injury"

One of the brothers says: I say, "{O you who have believed, do not invalidate your charities with reminders and injury}" when I see someone boasting to whom he gives charity. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Fifty: "O you who have believed, remember Allah often"

One of the brothers says: I say, "{O you who have believed, remember Allah often}" when I see someone heedless of remembering Allah. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Fifty-One: "O you who have believed, do not approach prayer while you are intoxicated"

One of the brothers says: I say, "{O you who have believed, do not approach prayer while you are intoxicated}" when I see someone sleeping through prayer or being lazy about it. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Fifty-Two: "O you who have believed, when the call is made for prayer on the day of Jumu'ah, hasten to the remembrance of Allah"

One of the brothers says: I say, "{O you who have believed, when the call is made for prayer on the day of Jumu'ah, hasten to the remembrance of Allah}" when I see someone delaying the Jumu'ah prayer. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Fifty-Three: "O you who have believed, prescribed for you is fasting as it was prescribed for those before you"

One of the brothers says: I say, "{O you who have believed, prescribed for you is fasting as it was prescribed for those before you}" when the month of Ramadan comes. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Fifty-Four: "O you who have believed, do not prohibit the good things which Allah has made lawful for you"

One of the brothers says: I say, "{O you who have believed, do not prohibit the good things which Allah has made lawful for you}" when I see someone exaggerating in asceticism and prohibiting for himself what Allah has made lawful. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Example Fifty-Five: "O you who have believed, do not take allies from outside yourselves"

One of the brothers says: I say, "{O you who have believed, do not take allies from outside yourselves}" when I see someone taking unrighteous friends or revealing secrets to those who are not trustworthy. Is this permissible? The answer: Yes, it is permissible. This is a good example that contains benefit, it is suitable for the occasion, and it does not contain any jest or play.

Conclusion

In conclusion, we emphasize the importance of honoring the speech of Allah the Almighty and avoiding anything that diminishes its status or makes it subject to jest and play. Using the Quran in its proper place, with sincere intention and good purpose, is a commendable and recommended act, and it adds strength, beauty, and influence to the speech. However, using it inappropriately, for the sake of mockery, or as a substitute for human speech in purely worldly matters, is a blameworthy act and may reach the level of prohibition or even disbelief, seeking refuge in Allah. Let us fear Allah in His speech and make it a light and guidance in our lives, not a means of play or jest.

We ask Allah the Almighty to grant us the honor of His Book and to act upon it in a manner that pleases Him. And may the peace and blessings of Allah be upon our Prophet Muhammad, his family, and all his companions.