How To Mark or Annotate the Qur’an With Respect

Marking or annotating using a pen on the Qur'an (Mushaf) is a topic that people have different opinions about. Some think it's okay, while others believe it's disrespectful. This guide will look at both sides of the argument, helping you understand the reasons for and against making notes in the Qur'an. My aim is to provide a fair and clear discussion so you can decide for yourself. I'll also suggest some practical alternatives if you prefer not to write in the Qur'an directly.

The Arguments Against Writing or Marking on the Qur'an

Respect and Honour for the Qur'an

The primary argument against annotating the Qur'an centers on respect and honour for the text. These include:

1. Need for Wudu': It is widely accepted that one should be in a state of wudū' (ablution) when touching the Mushaf, reflecting the respect and purity required when handling the words of Allah. This underscores the high level of reverence the Qur'an commands. The Prophet Muhammad (ﷺ‎) said, "No one should touch the Qur'an except one who is pure" (Sunan Abu Dawood, Hadith 427).
2. Dishonouring the Mushaf: Any act perceived as dishonouring the Qur'an, such as defacing it or mixing it with inappropriate writings, should be avoided. There are alternative ways to make notes. The Qur'an is a sacred text, and its physical form should be treated with the utmost respect. The Qur'an itself states, "Whoever honours the symbols of Allah – indeed, it is from the piety of hearts." (Qur'an 22:32).
3. Extending Respect to Hadith Books and Names of Allah: This respect extends to other Islamic texts that contain hadith or the names of Allah. Such texts should also be handled with care and respect. This is a general principle in Islam to show reverence towards all texts of sacred knowledge, as indicated in various scholarly works.
4. Potential for Confusion: Adding personal notes directly into the Mushaf could lead to confusion for future readers who might mistake these notes for part of the Qur'an. The preservation of the Qur'an’s text from distortion has always been key, and anything that jeopardises this clarity should be approached cautiously. The Qur'an emphasises its own clarity and the importance of preserving its message, "Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian" (Qur'an 15:9).
5. Historical Context: The early Companions (may Allah be pleased with them) were very cautious about preserving the text of the Qur'an and prohibited making extra writing on the Qur'an. The Qur'an was written and compiled meticulously to ensure it remained free from any alterations or additions. Historical records indicate that during the caliphate of 'Uthman ibn Affan (may Allah be pleased with him), copies of the Qur'an were standardised, and all other versions were destroyed to preserve the text.

The Arguments For Writing or Annotating on the Qur'an

Responses to the Arguments Against

1. Need for Wudu' and Honour:
   • Counter-Argument: The requirement for wudu' and the high level of reverence for the Qur'an do not necessarily preclude making notes. If done with respect and clean intentions, making notes can be a way to enhance one's relationship with the Qur'an. This argument that Qur'an requires wudū' and therefore it requires respect, so you can't write on it does not follow logically. Some of the same people who say this, permit people to place the Qur'an on the floor, my question is where did your respect go in this case? Wudū' is a requirement which has its own rulings. Even then, there are cases where Wudū' is not required because some copies are not considered to be the mushaf, even if there is the Arabic text of the Qur'an in it. For example, some scholars, particularly within the Shafi'i school, have debated whether copies of the Qur'an that include additional elements (notes, or translations accounting for 50% of the book) don't qualify as a Mushaf in the strict sense. For example, Imam Nawawi in "Al-Majmu'" and Bujayrami in "Hashiya" discuss these distinctions.
2. Dishonouring the Mushaf:
   • Counter-Argument: Making notes or marks for the purposes of learning does not dishonour the Qur'an in terms of its sanctity. The intention and purpose behind writing marks or notes is crucial. If the notes are meant to aid understanding and improve recitation, this can be seen as a form of respect and dedication to the text rather than dishonouring it. It's also important to note that if you deem it to be respectful, the process of making of notes and marks should also be done in a beautiful way. In a way of honour and respect. Your notes should enhance the beauty of the copy you're using. So marking on the Quran is permissible but do so in the best of ways.
3. Extending Respect:
   • Counter-Argument: While extending respect to hadith books and other religious texts is important, the practice of making annotations for educational purposes has historical precedents among the companions and can be considered permissible if done respectfully. Scholars wrote and highlighted on books.
4. Potential for Confusion:
   • Counter-Argument: Modern methods, such as using different colored inks, margins, or digital tools, can help clearly distinguish personal notes from the Qur'anic text, minimising any potential confusion for future readers. Today, printed copies of the Qur'an are highly standardised, and there is less risk of individual annotations leading to widespread confusion or textual corruption compared to earlier periods. We live in a different context altogether. We now have different types of mushaf - all of them have made additions to the Quran for the benefit of the reader/user. Tajweed colour coded Qur'an, Qur'an that use translation word by word, Qur'an that explain certain unfamiliar words, footnotes, margins are used for extras, etc. In principle, the Mushaf has been added to throughout time with a clear intention to benefit learners.
5. Historical Context and Practices:
   • Counter-Argument: Some companions (Allah be pleased with them) of the Prophet (ﷺ‎) did make notes in their personal copies of the Qur'an. This historical precedent indicates that respectful and purposeful annotation has a place in Islamic tradition. For instance:
     • Sayyida A'isha (RA): It is reported that she wrote the verse 2:238 and added "and the Asr prayer" as an explanation, reflecting her understanding and teaching. (Baji, al-Muntaqa Sharh al-Muwatta').
     • Ubayy ibn Ka'b (RA): He included non-Qur'anic writings in his personal Mushaf, such as the words of the Qunut prayer and tafsir notes. (Baji, al-Muntaqa Sharh al-Muwatta').
6. Modern Context of Learning:
   In today's educational context, visual aids and annotations are proven methods to improve comprehension and retention. Visual aids stimulate multiple senses and leverage the brain's natural inclination towards processing visual information, leading to deeper encoding and better retention in long-term memory. Studies show that combining visuals with audio narration yields a 65% retention rate after 72 hours, compared to only 10% for audio alone and 35% for visuals alone. Writing with the pen rather than making digital notes is far better for the memory. Making notes can help Hifz students, especially non-Arabic speakers, grasp the meanings and rules of recitation better. In modern educational settings, students often benefit from annotated texts. Providing guidance on proper annotation techniques can help maintain respect for the Qur'an while supporting effective learning.
7. The Issue of Respect: Respect for something is often interpreted differently person to person, place to place, and culture to culture. For example, in Japan, respect is shown through bowing, which dates back to ancient customs. Bowing can indicate different levels of respect depending on the depth and duration of the bow. This practice contrasts with Western cultures, where a handshake or eye contact might be the norm for showing respect. Social norms and customs also play a significant role. For example, in many Asian cultures, respect for elders is paramount, and actions like speaking softly, listening attentively, and using honourifics are standard. Personal experiences shape how people perceive respect and honour. Someone who grew up in a military family might have a strict sense of respect for authority and order, valuing punctuality and discipline. Meanwhile, someone from an academic background might see respect as engaging critically and thoughtfully with others' ideas. Likewise among Muslims, the degree of respect for the Qur'an varies. For some respect for the Qur'an is handling it with clean hands, and for others this extends to not placing it on the floor, and storing it in a high place.

After examining both sides of the debate, it is clear that the arguments against annotating the Qur'an emphasise the need for maintaining respect and purity for the Qur'an. But, I'd argue that the arguments for annotating the Qur'an, when done respectfully, offer compelling reasons that may align more closely with modern educational practices and personal learning needs. Key counterpoints include:

1. Enhancing Understanding and Connection: Making notes can help deepen one's understanding or learning of the Qur'an. Respectful annotations can serve as a means to connect more profoundly with the text, fostering a personal relationship with the sacred words.
2. Historical Precedent: Historical records indicate that some companions of the Prophet (ﷺ‎) made notes in their personal copies of the Qur'an. This suggests that when done with the right intention and respect, annotations are permitted.
3. Modern Learning Techniques: Research supports that visual aids and annotations significantly enhance learning and retention. Studies by Mueller and Oppenheimer (2014), Bui, Myerson, and Hale (2013), and Mayer and Moreno (2003) demonstrate the benefits of note-taking and visual aids in improving comprehension for example.

In light of these considerations, the arguments for annotating the Qur'an respectfully seem more favourable. But do you have to use the Mushaf for making marks or notes?

The Practical Alternatives

1. Use a Pencil for Temporary Notes: Using a pencil allows for temporary annotations that can be easily erased. This method ensures that the Mushaf remains clean and free from permanent markings, preserving its integrity for future use. Lightly pencil in notes in the margins or on blank pages at the beginning or end of the Mushaf. Avoid writing over the Qur'anic text itself.
2. Dedicated Notebooks: You can use dedicated notebooks or journals for writing notes, reflections, and study tips. These can be kept alongside the Mushaf for quick reference.
3. Transparent Sticky Notes: Transparent sticky notes allow for annotations directly on the pages without permanently altering the text. These notes can be easily removed or repositioned as needed.
4. Colour-Coding Systems: Using colour-coded bookmarks or tabs to indicate sections needing attention or reminders can be an effective non-intrusive method.
5. Digital Annotations: Leveraging technology, whiteboards, digital Qur'an applications, taking pictures, or PDFS to annotate, can provide extensive annotation capabilities without altering the physical Mushaf. Users can highlight text, add notes, and create bookmarks.

How to Make Permanent Marks in the Qur'an with Respect

Here are some respectful methods to achieve this:

1. Use High-Quality, Fine-Tip Pens

Choose high-quality, fine-tip pens that do not bleed through the pages. This ensures that the marks are clear and do not cause damage to the delicate paper of the Mushaf.

• Method: Select archival-quality pens that are acid-free and fade-resistant. Test the pen on a separate sheet to ensure it doesn't bleed through. Give it time to settle and avoid scrubbing over it.

2. Colour-Coding System

Implement a colour-coding system to differentiate types of notes, such as tajweed rules, difficult words, or sections that require extra attention.

• Method: Use different colours for different types of annotations. For example, black for mistakes, green for translation notes, and blue for personal reflections. This visual differentiation helps in quick reference without overwhelming things.

3. Margin Annotations

Keep annotations in the margins to avoid interfering with the main text. Ensure that the annotations are concise and respectful.

• Method: Write small, neat notes in the margins next to the relevant ayahs. Avoid writing over the text itself. Use symbols or abbreviations that are appropriate to keep notes brief and to the point.

4. Use of Symbols and Abbreviations

Develop a system of symbols and abbreviations to minimise the amount of writing needed while still conveying important information.

• Method: Create a legend of symbols (e.g., a circle for important verses, a check mark for memorised sections, a triangle for difficult passages). This system keeps the Mushaf clean and organised.

5. Highlighting

Use highlighting sparingly to mark important sections. Ensure that the highlighter ink does not bleed through the pages.

• Method: Select highlighters specifically designed for thin pages. Use them to underline or lightly shade sections rather than completely covering the text.

6. Consistency and Neatness

Maintain consistency and neatness in annotations to ensure that the Mushaf remains aesthetically pleasing and easy to read.

• Method: Set guidelines for the size and style of handwriting, the use of colours, and the placement of notes. Don't make your notes, marks or annotations scruffy, aim to make them pleasant. This creates a uniform appearance throughout the Mushaf but also makes everything look good.

Concluding thoughts

While there is a basis for making notes in the Mushaf for personal learning, it should be done with great caution and respect. Using removable notes (e.g. pencil) or a separate journal is preferable but there is no harm in using permanent notes too.

May Allah guide us to treat His words with the respect and reverence they deserve.