C3

small

compilation

on various aspects of

The Holy Qur’aan

"Alif Laam Raa. A book which we have revealed to you

(Muhammad) so that you may lead the people from out of the
darknesses into the light by their Lord's leave to the path of
the All-Mighty, the Praiseworthy." [Soorah Ibraheem 14:1]
A Muwahhid Compilation
2004

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The Qur'aan is a Message from Allaah to humanity.

It was transmitted to us in a chain starting from the Almighty Himself (swt) to the angel Jibreel (Gabriel) to the
Prophet Muhammad().This message was given to the Prophet() in segments over a period spanning
approximately 23 years (610 CE to 622 CE). The Prophet () was 40 years old when the Qur’aan began to be
revealed to him, and he was 63 when the revelation was completed.

The Qur’aan is one leg of two that form the basis of Islaam. The second is the Sunnah of the Prophet (). What
makes the Qur’aan different from the Sunnah is that, unlike the Sunnah, the Qur’aan is quite literally the Word of
Allaah, whereas the Sunnah was inspired by Allaah but the wording and actions are the Prophet's. The Qur’aan has
not been expressed using any human's words. Its wording is letter for letter fixed by no one but Allaah.

The language of the original message was Arabic, but it has been ‘translated’ into many other languages. Note that
any ‘translation’ of the Qur’aan immediately ceases to be the literal word of Allaah, and hence cannot be equated
with the Qur’aan in its original Arabic form. Allaah’s word is the Arabic Qur’aan, as He Himself said,
“Verily, I revealed it as an Arabic Qur’aan” (Soorah Yoosuf 12:2)

In fact, each of the ‘translations’ (in any language) is actually an interpretation that has been translated i.e tafseers,
some more accurate than others. For in reality, the Qur’aan cannot be translated; any attempt to do so is folly.
Arabic grammatical constructions, figures of spech, rhyme, and rhythm cannot be expressed in other than Arabic.
Besides, in translation, the Qur’aan’s inimitable quality is lost and its challenge (discussed later on) becomes
meaningless. The Qur’aan cannot be literally translated because Arabic words often have more than one literal
meaning, not to mention their figurative meanings, which cannot be expressed in another language. Attempts to
catch the charm of the Qur’aan in loose or free translations are also presumptuous, misleading, and doomed to
failure.

This is not to say that existing ‘translations’ are of no value whatsoever and that those who do not understand
Arabic should stop reading them. Existing ‘translations’ serve to convey the basic message of the Qur’aan to those
who cannot get it from the Qur’aan themselves. However, the reader should bear in mind that what he or she is
reading is not a translation of the Qur’aan or all of its meaning, but only an explanation in another language.
Learning Arabic to whatever degree possible should be among the goals of all Muslims in order that they may hear
Allaah’s words exactly as they were revealed.
Prophet Muhammad () was the final Messenger of Allaah to humanity, and therefore the Qur’aan is the last
Message, which Allaah has sent to us. Its predecessors such as the Torah, Psalms, and Gospels have all been
superseded. It is an obligation - and blessing - for all who hear of the Qur’aan and Islaam to investigate it and
evaluate it for themselves. Allaah has guaranteed that He will protect the Qur’aan from human tampering, and
today's readers can find exact copies of it all over the world.
The Qur’aan of today is the same as the Qur’aan revealed to Muhammad ().
( Source: adapted from MSA of USC website with inputs from: Usool at-Tafseer [The Methodology of Qur'aanic Explanation]
by Dr. Abu Ameenah Bilal Philips)

The same principles of analysis that were applied to Bible manuscripts by Bible scholars, and which exposed its
many flaws and changes have been applied to Qur’aanic manuscripts gathered from all over the world. Ancient
manuscripts from all periods of Islaamic history found in the Library of Congress in Washington, the Chester
Beatty Museum in Dublin, Ireland and at the London Museum have been compared with those in museums in
Tashkent, Turkey and Egypt. The results of all such studies confirm that there has not been any change in the text
from its original writing. For example, the “Institute fur Koranforshung” of the University of Munich, Germany
collected and collated over 42,000 complete or incomplete copies of the Qur’aan. After some fifty years of study,
they reported that in terms of differences between the various copies, there were no variants, except occasional
mistakes of copyists, which could be easily ascertained. The institute was destroyed by American bombs during the
Second World War.
(Source: Muhammad Rasullullah by Mohammed Hamidullah p. 179)

2
The Names and Characteristics of the Qur'aan
(Source: Originally from Kaifa Nafhamul-Qur'aan of Jameel Zainoo, with slight modification)

To assist you in knowing the true worth of the Qur'aan, you should know that Allaah has named the Qur’aan with
many names and amongst them are:

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 o Al-Qur’aan (the Recital),
o Al-Furqaan (the Criterion between Truth and falsehood),

o at-Tanzeel (the Revelation),

o Al-Kitaab (the Book).

Allaah has also given the Qur’aan many descriptions in His verses and amongst them are:

o Noor (Light),
o Huda (Guidance),

o Mau’idhah (Admonition),

o Shifaa’ (Healing),

o Rahmah (Mercy),

o Mubaarak (Blessing),

o Mubeen (Clear, Manifest),

o Bushraa (Good Tidings),

o Azeez (Mighty),

o Majeed (Glorious),

o Basheer (Bringer of Glad Tidings),

o Nadheer (Warner),

o Kareem (Noble),

o Ahsanul-Hadeeth (the Best of Speech)

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Allaah the Exalted said, in describing His Book:

“Allaah has sent down the most beautiful of speech, a Book, (parts of it) resembling (others) oft-
repeated. The skins of those who fear their Lord shiver from it. Then their skins and their hearts soften
to the remembrance of Allaah” (Soorah az Zumar 39:23)
Compiler’s Foreword

This booklet is the third in a series of compilations that I am preparing, Insha Allaah. As I explained in
the earlier compilations, this represents my humble effort to spread authentic Islaamic information among
Muslims.

As I am only a layman in the field of Islaamic studies, it is obvious that I cannot spread any knowledge
except that which I have myself gained from the writings etc. of the true Scholars of this Ummah. Hence,
instead of writing anything from my own negligible knowledge and limited understanding, I decided to
make compilations from the best articles and books on various topics that I have by the Grace of Allaah
come across. And even in these I have strictly avoided adding any of my own ideas. At most I have
condensed some parts and rephrased some others, so as to fuse the writings collated from various sources
into a fluid (I hope!) narrative.

This is because I believe in what has been aptly said by Sameh Strauch in the introduction of his book
‘Common Misconceptions’: “Clearly the fact that one is born a Muslim does not necessarily qualify one
to speak as an authority on Islaam.” Hence I have limited my literary efforts in the cause of Islaam to
gathering material from various authentic and lucid sources in the form of compilations.

I hope and pray that Allaah records this as a good deed for me.

Sameer Khan
Nizwa.
Sultanate of Oman.
2004
The Revelations of The Qur’aan
(Source: adapted from, Usool at-Tafseer by Dr. Abu Ameenah Bilal Philips)

According to Allaah’s statement in His Book, there were two distinct revelations of the Qur’aan, which took place.
It is important that these two revelations be understood in order to clear up the apparent contradictions in the
various terms used in the Qur’aan and Sunnah to describe the Qur’aan’s revelation. On the one hand the Qur’aan is
referred to as having been revealed in its totality in Ramadaan or on Laylatul-Qadr, the Night of Decree while on
the other hand it is referred to as having been continuously revealed in segments up until just before the death of
the Prophet ().

The First Revelation

Allaah caused the Qur’aan to descend from the Protected Tablet [al-Lawh al-Mahfooth] on which it was written to
the lowest heaven. In this revelation all of the Qur’aan was sent down at one time to a station in the lowest heaven
referred to as “Bayt al-‘lzzah” [The House of Honor or Power]. The blessed night on which this descent took
place is called “Laylatul –Qadr” [The Night Of Decree] one of the odd-numbered nights in the last ten days of the
month of Ramadaan. Allaah referred to this initial revelation as follows:

“Haa Meem. By the Clear Book, Verily I revealed it in a blessed night.”(Soorah ad-Dukhaan 44:1-3)
“Verily, I revealed it on the Night of Decree.” (Soorah al-Qadr 97:1)
“The month of Ramadaan in which I revealed the Qur’aan as guidance to mankind...” (Soorah aal-
Baqarah 2:185)
These verses have to refer to the initial revelation because it is a known fact that the whole Qur’aan was not
revealed to Prophet Muhammmad() on a single night in Ramadaan

Ibn Abbaas stated that the Qur’aan was first separated from its station in the upper heavens and placed in Bayt
al-‘lzzah in the lowest heaven. One version states that this took place on the Night of Decree in Ramadaan. Had it
been Allaah’s wish, the Qur’aan could then have been revealed as a whole to the Prophet() in a single revelation.
This was the method by which all of the earlier books of revelation were sent down. But Allaah chose to divide the
revelation into two parts. The first revelation within the heavens represented an announcement to the inhabitants of
the heavens that the final book of revelation was being sent down upon the last of the prophets.

The Second Revelation

From the lowest heaven, sections of the Qur’aan were then taken down by the angel Jibreel to Prophet
Muhammmad (). This process of revelation continued over the twenty-three years of his Prophethood. This
revelation began with the first five verses of Soorah al Alaq. These verses were revealed to the Prophet() while he
was on a spiritual retreat in the cave of Hiraa near Makkah. However, the first complete Soorah to be revealed was
Soorah al–Faatihah. The revelation of this portion of Qur’aan marked the beginning of the final phase of
prophethood. The last Soorah to be revealed was Soorah an-Nasr, which was brought down in Minaa during the
farewell Hajj of the Prophet (). According to Ibn Abbaas, the last verse to be revealed was verse 281 in Soorah al
Baqarah.

Allaah has referred to this second revelation in the following way:

“And (it is) a Qur'ân which I have divided (into parts), in order that you might recite it to people
gradually. And I have revealed it by stages.” (Soorah al-Israa 17:106)

(For references and more details please see Usool at-Tafseer by Dr. Abu Ameenah Bilal
Philips- Compiler)
A Brief History of the Compilation of the Qur’aan
(Source: Adapted from an article in Perspectives, Vol 3, No. 4, Aug/Sept 1997)

During the life of the Prophet () (570-632 CE)

 The Prophet() used to recite the Qur’aan before angel Jibreel (Gabriel) once every Ramadan, but he
recited it twice (in the same order we have today) in the last Ramadan before his death. Jibreel also taught
the Prophet the seven modes of recitation.
 Each verse received was recited by the Prophet(), and its location relative to other verses and Soorahs was
identified by him.
 The verses were written by scribes, selected by the Prophet(), on any suitable object - the leaves of trees,
pieces of wood, parchment or leather, flat stones, and shoulder blades. Scribes included Ali Ibn Abi Talib,
Mu'awiyah Ibn Abi Sufyan, Ubay Ibn Ka'ab, Zayed Ibn Thabit etc.
 Some of the companions wrote the Qur’aan for their own use.
 Several hundred companions memorized the Qur’aan by heart.

During the caliphate of Abu Bakr (632-634 CE)

 Umar Ibn Al-Khattab urged Abu Bakr to preserve and compile the Qur’aan. This was prompted after the
battle of Yamamah, where heavy casualties were suffered among the reciters who memorized the Qur’aan.
 Abu Bakr entrusted Zayed Ibn Thabit with the task of collecting the Qur’aan. Zayed had been present
during the last recitation of the Qur’aan by the Prophet to Angel Jibreel (Gabriel).
 Zayed, with the help of the companions who memorized and wrote verses of the Qur’aan, accomplished the
task and handed Abu Bakr the first authenticated copy of the Qur’aan. The copy was kept in the residence
of Hafsah, daughter of Umar and wife of the Prophet ().

During the caliphate of Uthman (644-656 CE)

 Uthman ordered Zayed Ibn Thabit, Abdullah Ibn Al Zubayr, Saeed Ibn Al-Aas, and Abdur-Rahman Ibn
Harith Ibn Hisham to make perfect copies of the authenticated copy kept with Hafsa. This was due to the
rapid expansion of the Islaamic state and concern about differences in recitation.
 Copies were sent to various places in the Muslim world. The original copy was returned to Hafsa, and a
copy was kept in Madinah.

Three stages of dotting and diacritization

 Dots were put as syntactical marks by Abu Al-Aswad Al Doaly, during the time of Mu'awiya Ibn Abi
Sufian (661-680 CE).
 The letters were marked with different dotting by Nasr Ibn Asem and Hayy ibn Ya'amor, during the time of
Abd Al-Malek Ibn Marawan (685-705 CE).
 A complete system of diacritical marks (damma, fataha, kasra) was invented by Al Khaleel Ibn Ahmad Al
Faraheedy (d. 786 CE).
The Challenge
(Source: adapted from, Usool at-Tafseer [The Methodology of Qur'aanic Explanation] by Dr. Abu Ameenah Bilal Philips)

The Qur’aan is not only unique in the way in which it presents its subject matter, but it’s also unique in that it’s a
miracle itself. By "miracle," we mean the performance of a supernatural or extraordinary event, which cannot be
duplicated by humans. It has been documented that Prophet Muhammad () challenged the Arabs to produce a
literary work of a similar caliber as the Qur'aan, but they were unable to do so in spite of their well-known
eloquence and literary powers. The challenge to reproduce the Qur'aan was presented to the Arabs and mankind in
three stages:

l. The Whole Qur'aan:

In the Qur'aan, Allaah commanded the Prophet () to challenge all of creation to create a book of the stature of the
Qur'aan,
"Say: 'If all mankind and the jinn would come together to produce the like of this Qur’aan, they could not produce
its like even though they exerted all their strength in aiding one another.’" [Soorah al-Israa’ (17):88]

2. Ten Soorahs:

Next, Allaah made the challenge ostensibly easier by asking those who denied its divine origin to imitate even ten
Soorahs of the Qur’aan:
"Or do they say that he has invented it? Say (to them), 'Bring ten invented Soorahs like it, and call (for help) on
whomever you can besides Allaah, if you are truthful." [Soorah Hood (11):13]

3. One Soorah

This final challenge was to produce even a single Soorah to match what is in the Qur’aan, whose shortest Soorah,
al-Kawthar, consists of only three verses:
"And if you all are in doubt about what I have revealed to My servant, bring a single Soorah like it, and call your
witnesses besides Allaah if you are truthful." [Soorah al-Baqarah (2):23]

These challenges were not just empty words with no one caring to prove them wrong. Prophet Muhammad’s ()
call to monotheism, to the abolition of idolatry in all its forms, and to the equality of slaves and their masters
threatened the whole socio-economic framework of Makkah society in general, and the position of the ruling
Qurayshee tribe from which the Prophet() came in particular. Makkah, the trading center of Arabia, as well as its
spiritual center, desperately wanted to stop the spread of Islaam. Yet all that the Prophet’s opponents had to do to
crush the movement was to make up a single Soorah like any one of those which the Prophet () and his followers
were reciting to the people. A number of Qurayshee orators and poets tried to imitate the Qur'aan, but they failed.

All of the battles and bloodshed with the Muslims could have been avoided if only the Quraysh and their allies had
been able to produce a mere three lines of poetry or flowing prose similar to the shortest Soorah of the Qur'aan.
Hence, there can be no doubt about the inimitability of the Qur'aan's literary style, about the miracle of its rhyme
and the marvel of its rhythm.

It has been suggested that the inimitability of the Qur'aan is not necessarily unique, for great English poets like
Shakespeare, Chaucer, or great poets in any language tend to have distinctly unique styles which set them apart
from their contemporaries. However, if, for example, some leading poet of today were to make an in-depth study of
Shakespeare's writings and write a sonnet in Shakespeare's style in old ink and on old paper, then claim that he had
discovered a lost poem of Shakespeare's, the literary world would probably accept this claim, even after careful
study. Thus, even the greatest of poets could be imitated, no matter how unique his style was, just as the famous
painters have been imitated. [In fact, some English scholars consider much of what has been attributed to
Shakespeare to have been written by his contemporary, Christopher Marlowe.] The Qur'aan, however, is way above
this level, as attempts to forge chapters have been made throughout the ages, yet none has withstood close scrutiny.
And, as was mentioned before, the incentive to imitate the Qur'aan was more intense during the time of its
revelation when literally skills were at their peak than at any other time, yet there was no successful attempt
Another Aspect of the Qur'aan's Miraculous Nature
(Source: Moses and Pharaoah: The Hebrews in Egypt, by Maurice Bucaille, p. 176)

For a scripture to qualify as divinely revealed it must be totally accurate in its descriptions of reality: the past, the
present and the future. The Qur'aan has many stories about previous prophets and their peoples. Some of these
stories have elements in them that can be checked out for their accuracy. One example of the Qur'aan's precision in
its historical descriptions is in the story of Prophet Yoosuf (Joseph), who was sold as a slave in Egypt, but rose to
become an important official in the government, which made it possible for him to bring his whole family to live
there in honor. Most historians agree that the entry of the Children of Israel into Egypt occurred when the northern
half of the country was ruled by the Hyksos, Semitic invaders who were the first non-Egyptians to rule that country
since the rise of the Old Kingdom. The Qur'aan always calls the Egyptian ruler who confronted Moses by the title
of "Pharaoah." Every Egyptian ruler was called by this title starting from the reign of Amenhotep IV in the 14th
century BC, but not before that. Yoosuf lived at least two hundred years before Amenhotep IV. The Qur'aan
consistently refers to the ruler in Yoosuf's time, as "al-malik," the king:

"The king [al-malik] said, 'Bring him to me." [Soorah Yoosuf (12):50.]

It should be noted that the Bible refers to the ruler of Joseph's time as "Pharaoah," which was an anachronism
inserted by the scribes who wrote the books of the Old Testament centuries after Moses.

A Simple Yet Profound Proof of the Qur’aan’s Divine Nature: The Revelation about Abu
Lahab
(Source: adapted from, The Amazing Qur’aan By Dr. Gary Miller)

Prophet Muhammad () had an uncle by the name of Abu Lahab. This man hated Islaam to such an extent that he
used to follow the Prophet ) around in order to discredit him. If Abu Lahab saw the Prophet () speaking to a
stranger, he would wait until they parted and then go to the stranger and ask him, "What did he tell you? Did he
say, 'Black'? Well, it's white. Did he say 'morning'? Well, it's night." He faithfully said the exact opposite of
whatever he heard Muhammad () and the Muslims say. However, about ten years before Abu Lahab died, a little
chapter in the Qur’aan (Soorah al-Lahab, 111) was revealed about him. It distinctly stated that he would go to the
fire (i.e., Hell). In other words, it affirmed that he would never become a Muslim and would therefore be
condemned forever. For ten years all Abu Lahab had to do was say, "I heard that it has been revealed to
Muhammad that I will never change - that I will never become a Muslim and will enter the Hellfire. Well, I declare
that I have become a Muslim now. How do you like that? What do you think of your divine revelation now?" But
he never did that. And yet, that is exactly the kind of behavior one would have expected from him since he always
sought to contradict Islaam.

In essence, Muhammad() said, "You hate me and you want to finish me? Here, say these words, and I am finished.
Come on, say them!" But Abu Lahab never said them. Ten years! And in all that time he never accepted Islaam or
even became sympathetic to the Islaamic cause.

How could Muhammad () possibly have known for sure that Abu Lahab would fulfil the Qur’aanic revelation if he
(i.e., Muhammad ()) were not truly the messenger of Allaah? How could he possibly have been so confident as to
give someone 10 years to discredit his claim of prophethood? The only answer is that he was Allaah's Messenger;
for in order to put forth such a risky challenge, one has to be entirely convinced that he has a divine revelation.
The Miracle of Qur’aanic Eloquence and Style
(Source: Muhammad's Prophethood: Reality or Hoax by Dr. Abdul Radhi Muhammad Abdul Mohsen)

This includes:
A - Expression: the eloquence of the Qur’aan's expression has two aspects:
1. Purity of language and
2. Impressiveness.

B - Meaning: the eloquence of the Qur’aan as regards meaning is obvious in three aspects:

1. The meaning is clear from the word itself.

2. The meaning conforms to the word, it is neither more than it to cause disorder in the word nor less than it
to cause disorder in meaning.

3. Saying many concepts in a few words.

C - The Composition: The good composition of the Qur’aan is obvious in the following:

1. The Qur’aanic speech is harmonious.

2. The measure is balanced and not inconsistent.

3. If a word is taken from its place, and the whole Arabic language is searched for a better substitute, it will
not be found. Almighty Allaah says:

"[This is] a Book, the Verses whereof are perfected [in every sphere of knowledge],
and then explained in detail from one [Allaah] Who is All-Wise All-Acquainted
[with all things]." [Soorah 11:1]

(Only a few aspects of the miraculous nature of the Qur’aan have been mentioned here. For more on
this topic please read:
 The Qur’aan and Modern Science: Compatible or Incompatible by Dr. Zakir Naik
 The Bible, Qur’aan and Modern Science by Maurice Bucaille
 The Amazing Qur’aan By Gary Miller
Besides these, there are many others that may be consulted- Compiler)
The Status Of The Qur’aan
(Source: adapted from an article posted on Minhaj al muslim.com)

[Note: All of the following ahadeeth have been taken from Muhammad Naasir ud-Deen al-Albanee's Saheeh al
Jami'al-Sagheer wa Ziyadah, Maktab al-Islaami, Beirut, 1988, and are graded Saheeh by him]

Jubayr reported that the Prophet () said, "Rejoice! For verily, this Qur’aan - one part of it is in the Hands of
Allaah, and the other part is in your hands. Therefore hold on to it, for you will never be destroyed, nor will you
ever go astray after it!" (Musnad Ahmad).

'Umar reported that the Prophet () said, "Indeed, Allaah will raise (or honour) people (i.e., in this world and
the Hereafter) by this Book, and He will debase others by it" (Muslim).

Abu Malik al-Ash'aree stated that the Prophet ()said, "The Qur’aan is either evidence (or proof) for you, or against
you." (Muslim).

Anas reported that the Prophet() said, "Verily, Allaah has chosen people amongst mankind. The People of the
Qur’aan - they are the People of Allaah, and His Chosen ones." (an-Nasa'ee). The 'People of the Qur’aan' are those
who know it and practice it.

Ibn Mas'ood reported that the Prophet()said, "The Qur’aan is an intercessor, and an intercession that is accepted,
and a mahil*, and a credible (book). Whoever puts it ahead of him, it will lead him to Paradise, and whoever
throws it behind him, it will drag him into Hell" (at-Tabaranee).
[*A mahil is one who is persistent in his intercession, and goes to all extremes to save a person. cf anNihayah, v. 4, p. 303]

Nawwas ibn Sam'an reported that the Prophet()said, 'Allaah has set forth the following as a parable: There is a
road which leads straight to the destination. On either side of the road there is a wall in which there are open doors
with curtains hanging on them. From the remote end of the road, a voice calls, 'Proceed straight and don't turn to
any side!' Whenever someone intends to lift a curtain from the door, another voice calls from above: 'Beware!
Don't lift the curtain, otherwise you will be lured inside.' (The Prophet () explained:) The straight path is Islaam;
the walls are the limits (hudood) of Allaah (which he has placed on actions); the open doors are the things that He
has prohibited; the voice which calls from the end of the road is the Qur’aan, and the voice which calls from above
is Allaah's monitor (in the heart of every believer) (at-Tirmidhee).

Ibn 'Amr reported that the Prophet ()said, "The Book of Allaah is the Rope of Allaah which is dangling from the
Heavens down to the earth" (Musnad Ahmad).
The Virtues of the Qur’aan
(Source: adapted from, an introduction to Tafseer Ibn Katheer, written by Shaykh Abdul-Qadir Al-Arna'oot)

The Virtue Of He Who Learns The Qur’aan And Teaches It

(1) The Messenger of Allaah ()’ said: "The best of you is he who learns the Qur’aan and teaches it." (Reported by
Bukhari)

(2) And he () also said: “Will not any of you go to the Masjid and learn or read two verses from the Book of
Allaah, The Exalted, Mighty and Glorified be He? (For) that is better for him than two she-camels, and three
(verses) are better for him than three (she-camels), and four (verses) are better for him than four (she-camels). And
the number (of verses read in total) are better than the same number of camels.” (Reported by Muslim)

(3) And he () said: “There is no envy (acceptable) except in two (cases): a person whom Allaah has given the
Qur’aan and recites it throughout the night and throughout the day. And a person whom Allaah has given wealth,
that he gives out throughout the night and throughout the day.” (Reported by Bukhari and Muslim)

The Virtue Of Reading The Qur’aan

(4) The Messenger of Allaah () said: "Whosoever reads a letter from the Book of Allaah will receive a Hasanah
(good deed) from it (i.e. his recitation), and the Hasanah (good deed) is multiplied by ten. I do not say that Alif-
laam-meem is(considered as) a letter (in reward), rather Alif is a letter, laam is a letter, and meem is a letter."
(Reported by At-Tirmidhi, Ad-Darami)

(5) And he () also said: "He who is skillful in reciting the Qur’aan is with the unveiled, honorable, and pious (i.e.
Hur al-Ain). And he who stutters when reading the Qur’aan, (and its recitation) is difficult upon him, will receive
two rewards." (Reported by Bukhari)

(6) And he () said: "Verily he who has nothing of the Qur’aan in his heart, is like a house (which has been)
destroyed." (Reported by At-Tirmidhi)

The Intercession Of The Qur’aan For Its Beholder

(7) The Messenger of Allaah () said: "Read the Qur'aan. For verily it will come forth on the Day of Resurrection
as an intercessor for its readers." (Reported by Muslim)

(8) And he () also said: "The Qur’aan and its people, those who implemented it, will he brought forth on the Day
of Resurrection, (being) led by Surat al- Baqarah and al-Imram, to support their beholders." (Reported by Muslim)

(9) And he () also said: "The Qur’aan is an intercessor (which by Allaah's permission) intercedes, and an opponent
(which is) truthful. He who appoints it as his leader (then it) will lead him to Paradise. And he who puts it behind
him, (then it) will lead him to the Fire." (Reported by Ibn Hibban in his 'Sahih' and AI-Bayhaqi in Shu'ab Al-Iman from
Jabir ibn Abdullah. It was also reported by At-Tabarani and AI-Bayhaqi in Shu'ab AI-Iman from Abdullah ibn Mas'ud ". The
Hadith is Sahih.)

(10) And he () said: "Fasting and the Qur’aan will intercede for the slave on the Day of Resurrection. Fasting will
say: 'Oh my Rabb! I prevented him from food and desires, so accept my intercession for him.' And the Qur’aan will
say: 'I prevented him from sleep during the night, so accept my intercession for him.' He ! said: "And they will (be
allowed to) intercede." (Reported by Ahmad, At-Tabarani, AI-Hakim, and others from Abdullah ibn 'Umar ibn Al-As ". The
Hadith is Sahih.

The Command To Maintain The Qur’aan

(11) The Messenger of Allaah () said: "Maintain the Qur’aan. For verily, by Him in Whose Hand Muhammad's
soul is, it (the Qur’aan) is more intense in escaping (memory) than a camel from its rein." (Reported by Bukharl and
Muslim)

(12) And he () also said: "Verily the likeness of the beholder of the Qur’aan is like that of a reined camel. If he
were to undertake it, he would grasp it. And if he were to leave it, it would escape." (Reported by Bukharl and
Muslim)
(13) And he () said: "Maintain learning the Qur’aan, by heart for verily it is greater in escaping from the chests of
men than camels from their reins." (Reported by Bukhari and Muslim)
Improving The Situation Of The Muslims Through The Qur’aan
(14) The Messenger of Allaah () said: "Verily Allaah raises nations by this book (the Qur’aan) and puts down (i.e.
destroys) others by it." (Reported by Muslim)

The Virtue Of The Reciter Of The Qur’aan

(15) The Messenger of Allaah ()said: "The likeness of the believer who reads the Qur’aan is like that of citron; its
taste is delicious and its scent is pleasant. And the likeness of the believer who does not read the Qur’aan is like
that of a date; its taste is delicious, yet it has no scent. And the likeness of a hypocrite who reads the Qur’aan is like
that of a basil; its scent is pleasant, yet its taste is bitter. And the likeness of a hypocrite that does not read the
Qur’aan is like that of a colocynth; its taste is bitter and it has no scent." (Reported by Bukhari and Muslim)

The Status Of The Beholder Of The Qur’aan That Puts It Into Practice
(16) The Messenger of Allaah () said: "It will be said to the beholder of the Qur’aan: ‘Recite, ascend, and Rattil
(recite slowly and distinctly) as you used to Rattil in the life of this world, for verily your level (in Paradise) is at
the last verse you read’.” (Reported by Abu Dawud and At-Tirmidhi from Abdullah ibn ‘Umar ibn Al-As ". The Hadith is
Sahih)

The Descending Of Tranquillity Due To The Recitation Of The Qur’aan

(17) From Bara ibn Azib " who said: "There was once a man who had a horse tied with two ropes (due to the
horse's strength) and was reading Soorah Al-Kahf. Then a cloud came over them, such that it began to twirl and
come closer. His horse began to flee from it. So when he (the man) woke up he came to the Prophet () and told
him (what happened)." He () said: "This is the tranquility that descended due to the Qur’aan." (Reported by Bukhari
and Muslim)

The Order of Reciting Qur’aan For The Sake Of Allaah's Face & Not Using It For Worldly Matters & To Eat From It
(18) The Messenger of Allaah () said: "Read the Qur’aan, put it into practice, do not abandon it, do not put
grudges (upon others) through it, and do not eat and gain wealth through it." (Reported by Ahmad, At-Tabarani, and
others from 'Abdul Rahman ibn Shibl. The Hadith is Sahih)

(19) And he () also said: "Read the Qur’aan and through it seek the Face (pleasures) of Allaah, Exalted be He,
before there comes a nation that implements it like an arrow. They read it fast and they do not recite it slowly (to
implement)." (Reported by Ahmad and Abu Dawud from Jabir ibn' Abdullah " The Hadith is Hasan)

Favoring The Beautifying Of One's Voice When Reading The Qur’aan

(20) The Messenger of Allaah () said: "Engender the Qur’aan with your voices, for verily the voice of beauty 1
increases the beauty of the Qur’aan." (Reported by Al-Hakim from Bara ibn'Azib ". The Hadith is Sahih)

(21) And he() also said: "Verily the best of people with regard to voices, is he whom you feel fears Allaah, when
he recites." (Reported by Ad-Darimi and others. The Hadith is Sahih)

The Virtue Of Surat Al-Fatihah

(22) Abu Said ibn Al-Mu'alla " said: The Messenger of Allaah() said to me: "Shall I not teach you the greatest
Soorah in the Qur’aan before you leave the Masjid?" So he () took me by my hand until we were about to leave
the Masjid, (when) I said: 'Oh Messenger of Allaah (), you said that you would teach me the greatest Soorah in the
Qur’aan.' He () said: "Al-Hamdu Lillahi Rabbil Alamin (i.e. Surat Al-Fatihah); it is the Seven Repeatedly Recited
Verses, and the Grand Qur’aan which has been given to me." (Reported by Bukhari)

The Virtue Of Surat Al-Baqarah

(23) The Messenger of Allaah () said: "Do not render your houses into graveyards. Verily the devil flees from a
house in which Surat Al-Baqarah is read." (Reported by Muslim)

1- i.e. A beautiful voice fulfilling proper pronunciation and the rules of recitation. [Translator]
(24) And he () also said: "Read Surat Al-Baqarah, for verily grasping it is a blessing, abandoning it is a deterrent,
and magicians cannot hear it." (Reported by Muslim)

The Virtue Of Ayat Al-Kursi

(25) From Ubay ibn K'ab" who said: The Messenger of Allaah () said: "O Abu AI-Mundhir, do you know which
verse with you from the Book of Allaah is (the) greatest?" I said: ‘Allaah and His Messenger know best.' He ()
said (again): "Oh Abu AI-Mundhir, do you know which verse with you from the Book of Allaah is (the) greatest?"
I said: ‘Allaahu La Ilaha illa huwal-hayyul Qayyoom (i.e. Ayat al-Kursi). So he struck my chest and said: "O Abu
AI-Mundhir, May Allaah make knowledge pleasant for you." (Reported by Muslim)

The Virtue Of The End Of Surat Al-Baqarah

(26) The Messenger of Allaah()said: "Whosoever reads the last two verses from Surat Al-Baqarah, in a night,
(then that will be) sufficient 2 for him." (Reported by Bukhari and Muslim)

The Virtue Of Surat Al-Fatihah And The End Of Surat Al-Baqarah

(27) From Ibn 'Abbas " who said: "While Jibreel (Gibrael) was sitting with the Prophet (), he heard the opening of
a gate above him. So he raised his head and said: `This is a gate from the shies that has opened today, which has
never opened before this day.' So an angel descended from it (the gate). So Jibreel " said: "This is an angel that has
descended to the earth, which has never descended except today. The angel gave Salam and said: 'Receive glad
tidings [O Muhammad()] with two lights which have been given to you, that have never been given to a Prophet
before you: The Opening of the Book (i.e. Surat Al- Fatihah) and the end of Surat Al-Baqarah. Never do you read a
letter from either of the two (Soorahs) except that you are given it. 3 (Reported by Muslim)

The Virtue Of Surat Al-Kahf

(28) The Messenger of Allaah () said: "Whosoever memorizes ten verses from the beginning of Surat Al-Kahf will
be protected from Dajjal.” (Reported by Muslim)

The Virtue Of Surat Al-Fath

(29) From Ibn Umar who said: "I came to the Messenger of Allaah () and gave him my salam, where upon he said:
'There has been a chapter revealed upon me this night, that is more beloved to me than one upon whom the sun has
risen.' Then he () recited; `Verily we have given you (O Muhammad) a manifest victory.'" (i.e. Soorah no. 48) For
what it contains of signs of forgiveness and victory." (Reported by Bukhari)

The Virtue Of Surat Tabarak

(30) The Messenger of Allaah () said: "Verily a Soorah in the Qur'aan, (which contains) thirty verses, intercedes
for its possessor until he is forgiven, and it (i.e. the Soorah) is, `Exalted be He in Whose Hand is the dominion? '"
(i.e. Soorah no. 67) (Reported by Abu Dawud, At-Tirmidhi, and others. The Hadlth is Sahih)

The Virtue Of Surat Al-Kafiroon

(31) The Messenger of Allaah () said: "(The Soorah of) ‘Say! O you disbelievers’ is equal to one fourth of the
Qur’aan." (i.e. Soorah 109) (Reported by At-Tabarani. The Hadith is Sahih.)

(32) And he () also said: "Read, `Say! Oh you disbelievers, at your bed (i.e. before sleeping), for verily it is an
immunity from Shirk (Association).” ( Reported by Al- Bayhaqi in ‘Shu'ab Al-Iman’ from Anas ibn Malik ". The Hadith is
Sahih.)

The Virtue Of Surat Al-Ikhlas

(33) From Abu Said AI-Khudri " (who said) that the Messenger of Allaah () said with regard to the Soorah of
‘Say! He is One.’ (i.e. Soorah) "By Him in Whose Hand my soul is, it is equal to one third of the Qur’aan."
(Reported by Bukhari)

2- Meaning it will grant him the reward of night prayer in reciting the Qur’aan. It was said that it meant that it would be
sufficient for him (in protection) from all calamities. It was said that it would be sufficient for him from the evil of the devils.
And it was said that they (i.e. the recitation of the two verses) would drive the evil of mankind and the devils away from him
3- Which means that you are given its reward (i.e. the reward of recitation)" Taken from Mukhtasar Sahih Muslim with Shaykh
AI-Albani's editing, p.553, Hadith no. 2094.
(34) And from Abu Hurairah " (who said) that the Messenger of Allaah() said: "'(The Soorah of) Say! He is
Allaah, One’, is equal to one third of the Qur’aan." (Reported by Muslim)

The Virtue Of The Mu`Awidh-Dhatan 4

(35) From `Uqbah ibn `Amir " (who said) that the Messenger of Allaah()said: "Have you not seen the verses
which have been revealed upon me this night, which no one has seen the like thereof before; (they are) 'Say I seek
refuge with the Rabb of the Dawn.' (i.e. Soorah no. 113), and ‘Say! I seek refuge with the Rabb of Mankind.’" (i.e.
Soorah no. 114) (Reported by Muslim)

(36) (And) also from `Uqbah ibn `Amir " who said: "While the Messenger of Allaah () and I were going from Al-
Juhfah to AI-Abwa', we were overspread by winds and severe darkness. So the Messenger of Allaah () began to
seek refuge with 'Say! I seek refuge with the Rabb of the Dawn (i.e. Soorah no. 113), and `Say! I seek refuge with
the Rabb of Mankind (i.e. Soorah no. 114) and said: ‘Oh ‘Uqbah, seek refuge with them, for no person seeking
refuge has sought refuge with anything like them.' (Reported by Abu Dawud in his book of Sunnah. The Hadith is Sahih).

The Virtue Of Loving To Hear The Qur’aan From Others

(37) From `Abdullah ibn Mas'ud " who said: "The Prophet () said to me: `Recite the Qur’aan upon me.' So I said:
`(How can I) read the Qur’aan upon you, and (yet) upon you it was revealed?' He ()said: `I like to hear it from
others besides me.' So I recited Surat An-Nisa upon him until I reached the following verse: “How (will it be) then,
when I bring from each nation a witness and I bring you (0 Muhammad()) as a witness against these people?” So
he () said: `That is enough for now.' So I turned to him (only to see) his eyes flowing with tears.' (Reported by
Bukhari and Muslim)

(38) From Anas ibn Malik ", (who said) that the Messenger of Allaah() said to Ubay ibn K'ab ": "`Verily Allaah
has ordered me to read upon you.' He (Ubay ") said: `Has Allaah named me for you?!' He () said: `Allaah has
named you for me.' He (Anas ") said: so Ubay began to weep." (Muslim)

The Virtue Of Studying The Qur' aan

(39) The Messenger of Allaah () said: "There is not a group which has gathered in a house from the houses of
Allaah, reciting the Book of Allaah and studying it between them, except that tranquility will descend upon them,
mercy will befall them, the Angels will encircle them, and Allaah will mention them to those who are with Him
(i.e. the Angels). And he who falls short (in gaining knowledge and memorizing the Qur’aan) should (be prompt in)
action, (in) that which lineage5 will not hasten him (to do)." (Reported by Muslim)

Warning From Abandoning The Qur'aan

(Source: adapted from, How To Understand the Qur'aan by Shaykh Muhammad Jameel Zainoo posted on Islaam.com)
Allaah the Most High says: "And the Messenger (Muhammad()) will say: "O my Lord! Verily, my people
deserted this Qur'ân (neither listened to it, nor acted on its laws and orders)." [al-Furqaan 25: 30]
And that is because the idol-worshippers did not pay attention nor listen to the Qur'aan. When the Qur'aan was
being read to them, they would make noise and futile speech so that they would not hear the Qur'aan.
However, this is from the ways of abandoning the Qur'aan. Likewise not having faith and trust in it is also from the
ways of abandoning the Qur'aan. Not pondering over it, nor trying to understand it, not acting by it, not obeying its
orders and refraining from what it forbids, turning to something other than it - whether poetry, opinions or music,
amusement, or other forms of speech and taking a path that is derived from other than the Qur'aan are all from the
ways of abandoning the Qur'aan.
We ask Allaah - the Beneficent Provider, the One who has Power to do what He wills - to distance us from that
which He dislikes and to use us in that which He is pleased with, from memorising, understanding the Qur'aan and
establishing that which it necessitates - throughout the day and night - in a manner that He loves and likes for
indeed He is the Most Beneficent, and Bestower

4- i.e. Soorah 113 and 114. Mu`awidh-dhatan literally means the two chapters used in seeking refuge. [Translator]
5 - For eg, if someone is the son of a scholar & falls short in gaining knowledge and memorizing the Qur’aan, then it is upon
him to hasten in redeeming himself through studying & hard work, not by relying upon his lineage, i.e. him being the son of a
scholar, king, or even being from the descendants of the family of the Messenger, etc. This meaning is taken from An-
Nawawi's explanation of Sahih Muslim [Translator]
The Meaning of Tilaawah (Reciting) of the Qur'aan
(Source: How to Memorise the Qur'aan [ITI Publications])

Reciting the Qur'aan, as it is understood by our Noble and Pious Predecessors, means to act upon it and to follow it
and to adhere to the lawful and abandon the unlawful - and not merely recite it with one's tongue.

Ibn Katheer (rh) said in his Tafseer Qur’aan il-Adheem, regarding the saying of Allaah:

"Those to whom I have given the Book recite it as it truly should be recited, they are the ones who (truly) believe
in it. And whoever disbelieves in it, then they are the losers."[Soorah Baqarah 2:121]

"Qataadah said: "They are the Companions of the Messenger of Allaah ()."

Umar ibn al-Khattaab (radiallaahu anhu) said: "When he comes across the mentioning of Paradise, he asks Allaah
for Paradise and when he comes across the mentioning of the Fire, he seeks refuge in Allaah from the Fire."

Ibn Mas'ood said: "By Him in Whose Hand is my soul, verily its truthful recitation is that a person treats as lawful
what is lawful therein, treats as unlawful what is unlawful therein, that he recites it just as Allaah had revealed it,
that he does not give its words other than their proper meanings and does not give an interpretation to any part of it
which is not its proper interpretation."

Al-Hasan al-Basree (rh) said: "They act according to and upon its clear and manifest verses (whose meanings are
clear and apparent) and they believe in its allegorical verses (whose meanings are unclear) and they entrust
whatever is difficult for them (to know) to its Knower."

Ibn Abbaas (radiallaahu anhu) said regarding "as it truly should be recited...": "They follow it as it truly should be
followed.[ "Yattabi'oonahu haqqa ittibaa'ihi" So the meaning of Tilaawah in this verse as Ibn Abbaas and Ibn
Mas'ood explain is Ittibaa' ]" And then he recited the verse: And by the Moon when it follows it (the Sun)[ Soorah
Shams 91:2]. He said: "Follows it."

And His saying: ‘They are the ones who (truly) believe in it’: is a description of the ones 'to whom We have given
the Book' and who "..recite it as it (truly) should be recited..

So dear reader, the meaning of reciting the Book of Allaah (Tilaawah) is

o to memorise it,
o to recite it as it was revealed to the Messenger ()
o to study it
o and to follow it,
o acting upon its clear and explicit verses (following its orders and refraining from its prohibition),
o to believe in its allegorical verses avoiding false interpretations of such verses and to submit the knowledge
of their meanings to their Knower in truth, Allaah the Exalted.

If you do that then you are guaranteed Paradise as Ibn Abbaas (radiallaahu anhu) has said: "Allaah guarantees the
one who reads the Qur'aan and acts upon whatever is contained within it that he will not go astray in this life and
will not be wretched in the Hereafter."
How To Benefit From the Qur'aan
(Source: al-Fawaa'id by Ibn-ul-Qayyim]

Allaah the Most High says:

"Indeed in this there is a remembrance for those who have a living heart, listen attentively and are awake to
taking heed." [Qaaf: 37]

Therefore, if you desire to benefit from the Qur'aan, gather your heart when reciting it, focus your attention to it
and focus as if you are the one being directly addressed by it. For indeed it is an address from Allaah via the path of
the Messenger ().

This is because gaining complete benefit from the Qur'aan is dependent upon
o the object providing the benefit,
o the place by which it is to be received,
o the conditions related to attaining the benefit and
o the non existence of anything that may hinder the benefit from occurring.

Hence, the verse contains an explanation of all of these points, with the shortest and clearest of words, and those
that best prove the point.

Thus the saying of Allaah: {Indeed in this there is a remembrance} has an inference to what has preceded the verse
from the beginning of Soorah Qaaf up to this verse and this is what is causing the benefit.

Whilst the saying of Allaah {who have a living heart}, refers to the place that receives the benefit and this is the
heart that has life and comprehends what Allaah has sent, as Allaah the Most High says:

"Indeed this is only a clear reminder and a Qur'aan so as to warn those who have a living heart."
[Yaaseen: 69-70]

Ibn Qutaibah said: "Listen to the book of Allaah whilst your heart and mind is attentive, not neglectful nor distant."

This is an inference to the matter that prevents one from attaining benefit. That is when the heart is distant and
unmindful such that it does not understand what is being said, nor comprehend it.

Therefore if the cause of the benefit - the Qur'aan, is found and the place of receiving it - and that is the heart has
life - and the condition is fulfilled - and that is listening attentively - and the barriers that would prevent benefit
from being attained are avoided - and that is the heart being pre-occupied with something else and it being
unmindful of what is said - then one attains the benefit, of being benefited by the Qur'aan.
Healing the Weak Eemaan with the Qur’aan
(Source:Extracted and adapted from the book "Weakness of Faith " by Shaykh Muhammad Salih al-Munajjid)

Indeed, the Qur’aan contains tremendous medicine for all ills of the heart, as Allaah said,

"And I sent down from the Qur’aan that which is a healing and a mercy to those who believe (in Tawheed)." [17:82]

The method of treatment is to ponder its meanings.

Prophet Muhammmad () used to ponder the meanings of the Book of Allaah and recite it when he stood in prayer
at night (qiyam al-Layl). He used to ponder the meaning of the Qur’aan to the greatest extent.

Ibn Hibban reported in his saheeh with a jayyid isnaad from ‘Atarah who said, “Ubaydullaah ibn ‘Umar
and I entered upon ‘Aishah and Ubaydullaah ibn ‘Umar said: ‘Tell us of the most wonerful thing you saw
on the part of the Messenger of Allaah(). She wept and said, “He got up one night (to Pray) and said,
“O ‘Aishah, let me worship my Rabb.” I said, “By Allaah, I love to be near you and I love what makes
you happy.” He got up, purified himself and stood to pray, and he kept weeping until his lap got wet, then
he wept and kept weeping until the ground got wet. Bilal came to call the Athan for him, and when he
saw him weeping he said’ “O Messenger of Allaah ()are you weeping when Allaah has forgiven all
ofyour sins, past and future?” he said, “ Should I not be a thankful slave? This night some ayaah have
been revealed to me, woe to the one who reads them and does not think (about their meaning).” (Al-Silsilah
as- Saheehah, 1/106) among them is:
“Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs
for men of understanding. Those who remember Allaah (always, and in prayers) standing, sitting, and lying down
on their sides, and think deeply about the creation of the heavens and the earth…” (Qur’aan 3:190-191)
This indicates that it is obligatory to ponder the meaning of these ayaah.

The Qur’aan speaks of Tawheed (Islaamic Monotheism); Allaah’s promises, warnings and Commandments; stories
of previous nations; and codes of the best conduct and behavior. These various subjects in the Qur’aan have
different effects on the heart. Some Soorahs (chapters) of the Qur’aan are more frightening than others. The
Prophet said(), what translated means, "Hud (chapter 11) and its sisters (chapters 56, 77, 78 and 81) have brought
me white hairs before their due time." [As-Silsilah As-Sahihah]. Hud and its sisters brought white hairs to the
Prophet() because of what they contain of matters of Iman. These Soorahs, and the rest of the Qur’aan, showed
their effect on the Messenger of Allaah () and his companions, exactly as they were ordered in the Qur’aan.

The companions would also be deeply moved with emotions when they recited the Qur’aan. Abu Bakr, for
example, who was a softhearted man, used to cry while reciting the Qur’aan when leading Muslims in prayer.
Once, Umar became ill as a result of his reciting the Ayah,

"Verily, the Torment of your Lord will surely come to pass. There is none that can avert it." [2:7-8]

On another occasion, Umar wept when he was reciting the Ayah,

"I (Prophet Jacob) only complain of my grief and sorrow to Allaah." [12:86],

and his sobs could be heard from the back of the congregation. Furthermore, Uthman ibn `Affan said, "If our hearts
were pure, we would never have enough from reciting the Word of Allaah."

Ibn Al-Qayyim summed up what the Muslim has to do to remedy the hardness of his heart with the Qur’aan, "
There are two main things you have to do. The fiirst is to remove your heart from dwelling on the things of this
world and move it to dwell on the Hereafter. Then focus all your heart on the Qur’aan and ponder its meanings and
why it was revealed. Try to understand something from every ayah and apply it to the disease of your heart, so you
will be healed by the permission of Allaah."
Tips on Memorizing the Qur'aan
(Source: Adapted from, an article posted on the MSA of USC website)

Presented to you are some rules that will assist in memorising the Qur’aan. May Allaah benefit us by them.

1. Ikhlaas - (Sincerity)
The purification of one’s intention and correcting ones desire is obligatory. It is likewise for making ones
concern with and memorisation of the Qur’aan for the sake of Allaah, the Sublime and Exalted, and for
gaining success with His Paradise and obtaining His pleasure.
Also for obtaining those mighty rewards which are reserved for those who recited the Qur’aan and
memorised it. Allaah the Exalted said:

“So worship Allaah, making the Deen sincerely for Him. Is it not to Allaah that sincere worship is
due?” [Zumar 39:2-3]

He also said:

“Say: I have been commanded that I worship Allaah making the Deen sincerely for Him.”
[Zumar 39:11]

Therefore, there is no reward for the one who recited the Qur’aan and memorised it to show off and to be
heard of. There is also no doubt that the one who recited the Qur’aan desiring by it the world and seeking
some sort of worldly reward for it is sinful.

2. Correction of ones Pronunciation and Recitation

The first step in memorising the Qur’aan after that of Ikhlaas is the obligation of correcting the
pronunciation of the Qur’aan. This does not occur except by listening to a good reciter or a precise
memoriser of the Qur’aan. The Qur’aan is not learned except by acquiring it (from another). Thus, the
Messenger () who is the most eloquent of the arabs in speech, took it from Jibreel (as) orally. The
Messenger () himself used to recited the Qur’aan to Jibreel once in every year and in the year that he died
he recited it to him twice. [Reported by Bukhaaree]

Likewise, the Messenger() taught it to the Companions (ra) orally and those who came after them heard it
from the Companions and so on for each generation after them.

Taking the Qur’aan from a good reciter is obligatory. Likewise, correcting ones recitation firstly and not
depending on oneself in its recitation even if one is knowledgeable of the Arabic language and of its
principles, is also obligatory. This is because in the Qur’aan there are many verses which occur in a way
that is opposed to what is well known in the rules of the Arabic language.

3. Specifying a Daily Limit for Memorisation

It is necessary for the one desiring to memorise the Qur’aan that he sets himself a daily limit for
memorising. a number of verses for example, perhaps a page or two pages or even an eighth of a juz (one
thirtieth of the Qur’aan). So he begins, after he has corrected his recitation and set his daily limit, to learn
by frequent repetition. It is also necessary that this repetition is done melodiously and this is so that a
person follows the Sunnah firstly and that it the memorisation is made firm and strong secondly. Melodious
recitation is pleasing to ones hearing and also assists in memorisation. Furthermore, the tongue will always
return to a specific tone (of voice) and as a result of this it will become familiar with any mistake whenever
the balance in ones recitation and familiar tone becomes disordered or imbalanced. The reciter will know
therefore, that his tongue will not comply with him when he makes a mistake and that if the tone is wrong
or out of tune, his memorisation will return to him.
 All of this is because reciting the Qur’aan and beautifying it with ones voice is that which has been
commanded. It is not permissible to oppose this command due to the saying of the Messenger ():
"Whoever does not beautify the Qur’aan (recite it melodiously) he is not of us." [Bukhaaree]

4. Not Surpassing One's Daily Limit until You Have Perfected its Memorisation.

The memoriser should not move to a new portion of the Qur’aan until after he has perfected the
memorisation of his previous limit. This is so that whatever he has memorised is firmly established in his
mind. There is no doubt that amongst those things which aid the memoriser is his occupation with what he
has memorised through the hours of the day and night. This occurs by reciting it in the silent prayers, and if
he is the imaam then in the loud prayers. Also in the superogatory prayers (nawaafil) and in the times when
one is waiting for the obligatory prayers. By this method the memorisation will become a lot easier. In this
way it is possible for a person to practise it even if he is occupied with other matters and this is because he
does not simply sit at a specific time for memorising the Qur’aan. Thus the night will not arrive except with
those verses memorised and firmly established in the mind. And if there is something which has occuppied
the memoriser during this day, he should not move onto his next portion of the Qur’aan, rather he should
continue on the second day with what he had started with the day before until the memorisation becomes
perfected.

5. Memorise Using the Same Copy (Mushaf) of the Qur’aan

Among the things which aid the memorisation is that the memoriser should keep for himself a specific
mushaf (copy of the Qur’aan) which he should never change. This is because a person memorises using the
sight just as he memorises using the hearing. The script and form of the verses and their places in the
mushaf leave an imprint in the mind when they are recited and looked at frequently. If the memoriser was
to change his mushaf from which he memorises or if he was to memorise from a number of different copies
the places of the verses would be in different places and also the script may also be different. This makes
the memorisation difficult for him. Therefore it is obligatory for the one memorisng the Qur’aan that he
does so from a single script and mushaf and he should never replace it.

6. Understanding is the Way to Memorising

Among the things which greatly aid the process of memorisation is understanding the verses that one has
memorised and knowing their relationship and link, one to another. This is why it is necessary for the
memoriser to read the tafseer (explanation) of those verses which he desires to memorise and that he knows
their connection, one with another. Also, that he brings this to mind when he is reciting. This makes it
easier for him to memorise the verses. Having said this, it is also necessary that he does not depend on
knowing the meaning of the verses alone in memorising them. Rather the repetition of these verses should
be the foundation. This should be done until the tongue can recite the verses even if the mind is occupied
with other than the meaning of these verses. This is sign that the verses are firmly established in the mind.
As for the one who relies upon the meaning alone then he will forget often and his recitation will be
disjointed due to his mind being scattered and occupied with other things. This occurs frequently,
especially when the recitation is long.

7. Do not move on from a Complete Soorah until you have connected the first part of it to the last

After one soorah from among the soorahs of the Qur’aan has been completed it is desirable for the
memoriser that he does not move onto another soorah except after having perfected its memorisation and
connecting its first part to its last so that his tongue can flow in reciting it, from its beginning to its end. He
should be able to recite it without having to think or go through trouble in remembering the verses. Rather
 it is a must that the memorisation (and recitation) of these verses is like (flowing) water and that the
memoriser recites these verses with out hesitation, even if his mind is occupied with more than one thing,
away from the meaning of these verses. It should be as a person recites Soorah Faatihah without any
difficulty or having to think about it. This occurs by repeating these verses frequently and reciting them
often. However the memorisation of every soorah of the Qur’aan will not be like that of Soorah Faatihah
except rarely but the intent and desire should be to try to make it as such. Therefore, it is necessary that
when a soorah is completed it is firmly established in the mind, with its beginning connected to its end and
that the memoriser does not move onto another soorah until he has memorised it with precision.

8. Reciting to Others

It is necessary for the memoriser not to depend on himself for his memorisation. Rather he should test his
memorisation by reciting the verses or soorah in question to somebody else, or he should recite them by
following the mushaf. And how excellent this would be if a person had with him a precise memoriser (who
would test his memorisation). This is so that the memoriser becomes aware of the possibility of his being
forgetful or confused in his recitation (without knowing it). Many individuals amongst us who memorise a
soorah make mistakes and a person may not realise that until he looks into the mushaf. Furthermore, the
one who desires to memorise may not realise by himself at which place he makes an error in his recitation
despite the fact that he may be reciting from a mushaf. For this reason making others listen to his recitation
of what he has memorised from the Qur’aan is a means of perceiving and knowing these errors and being
constantly aware of them.

9. Constantly Returning to what one has Memorised

The Qur’aan is different from any other material that is memorised such as poetry and prose. And this is
because the Qur’aan is quickly lost from ones mind. In fact the Messenger of Allaah () said: "By Him in
whose Hand is my soul, it is faster in escaping than a tied camel." Reported by Bukhaaree and Muslim.

And he also said: "Commit yourselves to the Qur’aan, for by Him in Whose Hand is my soul, it is faster in
slipping away than a tied camel." [Reported by Bukhaaree and Muslim]

This means that it is obligatory upon the memoriser of the Qur’aan to continuously recite what he has
memorised from the Qur’aan. With this constant attention and returning to what has been memorised will
the Qur’aan remain in his mind and without it, it will escape.

10. Being Aware of the Resembling Parts of the Qur’aan

The various parts of the Qur’aan resemble each other with respect to the meaning, wording and (repetition
of) verses. The Exalted said:

Allaah has sent down the most beautiful of speech, a Book, (parts of it) resembling (others) oft-repeated.
The skins of those who fear their Lord shiver from it. Then their skins and their hearts soften to the
remembrance of Allaah [Zumar 39:23].

The Qur’aan has approximately six and a half-thousand verses. And there are approximately a thousand
verses in which there is a resemblance of some sort. Sometimes there is agreement or difference due to a
single word or two or more. For this reason it is necessary for the good reciter of the Qur’aan that he has
special concern for the parts of the Qur’aan that resemble each other in terms of their wording. The
excellence of ones memorisation will be according to the extent that one has concern for these resembling
parts. One of the ways to aid oneself in this matter is to study those books that deal with this topic of
resembling verses in the Qur’aan. Among the most famous of them are:
 1. Durratul-Tanzeel wa Ghurratut-Ta'weel fee Bayaan il Aayaat al-Mutashaabihaat fee Kitaab il-
Laahi il-Azeez by al-Khateeb al-Iskaafee

2. Asraar ut-Tukraar fil-Qur’aan by Mahmood bin Hamzah ibn Nasr al-Kirmaanee.

11. Taking Advantage of the Golden Years of Memorising

The successful one, inevitably, is the one who takes advantage of the best years of memorisation and these
are from the age of five to twenty-three approximately. A person's ability to memorise during these years is
very good. In fact these are the golden years of memorising. Therefore, it is necessary for a person to keep
himself occupied during these years of his life, memorising the Book of Allaah as much as he can.

This is in opposition to what happens after this time when a person memorises with difficulty and forgets
with great speed.

Thus, it is necessary for all of us to take advantage of the golden years of memorising. If we cannot then
we should encourage our sons and daughters to do so.

And with Allaah is success and prayers and peace be upon our Messenger Muhammad(), upon his
family and all his Companions.