Sh. ʿAbd al-ʿAzīz b. Bāz رَحِمَهُ اللهُ was asked whether it is possible to use the fact that Jibrīl عَلَيْهِ السَّلام studied the Qurʾān with the Prophet ﷺ during Ramaḍān, as evidence of the virtue of completing a recitation of the Qurʾān.

He replied:

“Studying [the Qurʾān] is derived from this and that it is recommended for the believer to study the Qurʾān with one who can benefit him, because the Messenger ﷺ studied it with Jibrāʾīl عَلَيْهِ السَّلام in order to benefit, for Jibrāʾīl is the one who comes from Allāh, the Majestic and Most High, and is the intermediary between Allāh and the Messengers. Jibrāʾīl must have benefitted the Prophet ﷺ with things from Allāh, the Majestic and Most High, in terms of proper recitation of the letters of the Qurʾān, and with respect to its meanings which Allāh intended.

If a person studies with someone who helps him to understand the Qurʾān, and one who helps him to recite its letters properly; this is something desired, just as the Prophet ﷺ studied with Jibrāʾīl. This does not mean Jibrāʾīl is better than the Prophet ﷺ, but rather that Jibrāʾīl is the messenger who came from Allāh and then conveys to the Messenger ﷺ what Allāh has commanded him with in terms of the Qurʾān, its words, and meanings. The Messenger ﷺ benefitted from Jibrāʾīl in this way – not that Jibrāʾīl is better than him, rather he is the best of mankind and better than the angels. However, studying contains much good for the Prophet ﷺ and the Ummah, because it is a study of what he brings from Allāh, and in order to benefit from what he brings from Allāh the Almighty and Majestic.

It contains another benefit: studying at night is better than the day because this studying (of the Qurʾān) occurred during the night, and it is known that the night is more conducive to the focusing of the heart and its presence, and there is more benefit than studying at daytime.

It also contains other benefits: the legality of studying and that it is a righteous deed even in other than Ramaḍān, because it contains benefit for both of them. If they are more than two, there is no harm in all of them benefitting from his brother, and encouraging him to recite, and motivating him, for he may not be motivated when sitting alone. However, if he is with a companion of his with whom he studies, or companions, that would be more encouraging and motivating for him, along with the tremendous benefits that occur between them, in terms of revision and perusal of what is difficult for them – all of that contains abundant goodness.

It is also possible to understand from this that recitation of the complete Qurʾān by the Imām in congregation during Ramaḍān is a type of this study, because in this way he benefits them with the entire Qurʾān. This is why Imām Aḥmad, may Allāh have mercy upon him, liked for the one who leads them in prayer to complete the Qurʾān with them. This is one of the practices of the Salaf in their love of hearing the entire Qurʾān. However, this does not necessitate rushing and not taking time in one’s recitation, nor striving for humility and tranquillity, rather striving for these matters is more deserving than observing the completion of the Qurʾān.”

Source: Majmūʿ Fatāwá wa Maqālāt Mutanawwiʿah (15: 324-326).