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Steps to Memorize The Holy Quran Ayah by Ayah:
Step 1: Play Each Ayah Step 2: Repeat After or With It Step 3: Memorize Each Ayah Step 4: Then Proceed with Next Ayah & Repeat Step 1 to 3 For All Ayahs.
Play Each Ayah & Repeat (as many times as needed) After or With it in a similar tone (qiraat) and pronunciation (tajweed) until you have Memorized the Ayah, after you have memorized the Ayah, play and repeat the Next Ayah, do this until you have In Sha Allah memorized all the Ayahs (i.e., verses) in the entire Surah. Make sure to also Read, Understand and Learn the Translation of the Surah inorder to get a better understanding of the Surah you are Memorizing or Reading.
Bismillaahir Rahmaanir Raheem
In the name of Allah, Most Gracious, Most Merciful.
Ayah 1: Izaa waqa’atil waaqi’ah
Meaning: When the Occurrence occurs,
Ayah 2: Laisa liwaq’atihaa kaazibah
Meaning: There is, at its occurrence, no denial.
Ayah 3: Khafidatur raafi’ah
Meaning: It will bring down [some] and raise up [others].
Ayah 4: Izaa rujjatil ardu rajjaa
Meaning: When the earth is shaken with convulsion
Ayah 5: Wa bussatil jibaalu bassaa
Meaning: And the mountains are broken down, crumbling
Ayah 6: Fakaanat habaaa’am mumbassaa
Meaning: And become dust dispersing,
Ayah 7: Wa kuntum azwaajan salaasah
Meaning: And you become [of] three kinds:
Ayah 8: Fa as haabul maimanati maaa as haabul maimanah
Meaning: Then the companions of the right – what are the companions of the right?
Ayah 9: Wa as haabul mash’amati maaa as haabul mash’amah
Meaning: And the companions of the left – what are companions of the left?
Ayah 10: Wassaabiqoonas saabiqoon
Meaning: And the forerunners, the forerunners
Ayah 11: Ulaaa’ikal muqarraboon
Meaning: Those are the ones brought near [to Allah]
Ayah 12: Fee Jannaatin Na’eem
Meaning: In the Gardens of Pleasure,
Ayah 13: Sullatum minal awwaleen
Meaning: A [large] company of the former peoples
Ayah 14: Wa qaleelum minal aa khireen
Meaning: And a few of the later peoples,
Ayah 15: ‘Alaa sururim mawdoonah
Meaning: On thrones woven [with ornament],
Ayah 16: Muttaki’eena ‘alaihaa mutaqabileen
Meaning: Reclining on them, facing each other.
Ayah 17: Yatoofu ‘alaihim wildaa num mukhalladoon
Meaning: There will circulate among them young boys made eternal.
Ayah 18: Bi akwaabinw wa abaareeq, wa kaasim mim ma’een
Meaning: With vessels, pitchers and a cup [of wine] from a flowing spring
Ayah 19: Laa yusadda’oona ‘anhaa wa laa yunzifoon
Meaning: No headache will they have therefrom, nor will they be intoxicated
Ayah 20: Wa faakihatim mimmaa yatakhaiyaroon
Meaning: And fruit of what they select
Ayah 21: Wa lahmi tairim mimmaa yashtahoon
Meaning: And the meat of fowl, from whatever they desire.
Ayah 22: Wa hoorun’een
Meaning: And [for them are] fair women with large, [beautiful] eyes,
Ayah 23: Ka amsaalil lu’lu’il maknoon
Meaning: The likenesses of pearls well-protected,
Ayah 24: Jazaaa’am bimaa kaanoo ya’maloon
Meaning: As reward for what they used to do.
Ayah 25: Laa yasma’oona feehaa laghwanw wa laa taaseemaa
Meaning: They will not hear therein ill speech or commission of sin
Ayah 26: Illaa qeelan salaaman salaamaa
Meaning: Only a saying [of] peace, peace.
Ayah 27: Wa as haabul yameeni maaa as haabul Yameen
Meaning: The companions of the right – what are the companions of the right?
Ayah 28: Fee sidrim makhdood
Meaning: [They will be] among lote trees with thorns removed.
Ayah 29: Wa talhim mandood
Meaning: And [banana] trees layered [with fruit].
Ayah 30: Wa zillim mamdood
Meaning: And shade extended.
Ayah 31: Wa maaa’im maskoob
Meaning: And water poured out
Ayah 32: Wa faakihatin kaseerah
Meaning: And fruit, abundant [and varied],
Ayah 33: Laa maqtoo’atinw wa laa mamnoo’ah
Meaning: Neither limited [to season] nor forbidden,
Ayah 34: Wa furushim marfoo’ah
Meaning: And [upon] beds raised high.
Ayah 35: Innaaa anshaanaahunna inshaaa’aa
Meaning: Indeed, We have produced them [i.e., the women of Paradise] in a [new] creation
Ayah 36: Faja’alnaahunna abkaaraa
Meaning: And made them virgins,
Ayah 37: ‘Uruban atraabaa
Meaning: Devoted [to their husbands] and of equal age,
Ayah 38: Li as haabil yameen
Meaning: For the companions of the right [who are]
Ayah 39: Sullatum minal awwa leen
Meaning: A company of the former peoples
Ayah 40: Wa sullatum minal aakhireen
Meaning: And a company of the later peoples.
Ayah 41: Wa as haabush shimaali maaa as haabush shimaal
Meaning: And the companions of the left – what are the companions of the left?
Ayah 42: Fee samoominw wa hameem
Meaning: [They will be] in scorching fire and scalding water
Ayah 43: Wa zillim miny yahmoom
Meaning: And a shade of black smoke,
Ayah 44: Laa baaridinw wa laa kareem
Meaning: Neither cool nor beneficial.
Ayah 45: Innahum kaanoo qabla zaalika mutrafeen
Meaning: Indeed they were, before that, indulging in affluence,
Ayah 46: Wa kaanoo yusirroona ‘alal hinsil ‘azeem
Meaning: And they used to persist in the great violation,
Ayah 47: Wa kaanoo yaqooloona a’izaa mitnaa wa kunnaa turaabanw wa izaaman’ainnaa lamab’oosoon
Meaning: And they used to say, “When we die and become dust and bones, are we indeed to be resurrected?
Ayah 48: Awa aabaaa’unal awwaloon
Meaning: And our forefathers [as well]?”
Ayah 49: Qul innal awwaleena wal aakhireen
Meaning: Say, [O Muḥammad], “Indeed, the former and later peoples
Ayah 50: Lamajmoo’oona ilaa meeqaati yawmim ma’loom
Meaning: Are to be gathered together for the appointment of a known Day.”
Ayah 51: summa innakum ayyuhad daaalloonal mukazziboon
Meaning: Then indeed you, O those astray [who are] deniers,
Ayah 52: La aakiloona min shaja rim min zaqqoom
Meaning: Will be eating from trees of zaqqūm
Ayah 53: Famaali’oona minhal butoon
Meaning: And filling with it your bellies
Ayah 54: Fashaariboona ‘alaihi minal hameem
Meaning: And drinking on top of it from scalding water.
Ayah 55: Fashaariboona shurbal heem
Meaning: And will drink as the drinking of thirsty camels.
Ayah 56: Haazaa nuzuluhum yawmad deen
Meaning: That is their accommodation on the Day of Recompense.
Ayah 57: Nahnu khalaqnaakum falaw laa tusaddiqoon
Meaning: We have created you, so why do you not believe?
Ayah 58: Afara’aytum maa tumnoon
Meaning: Have you seen that which you emit?
Ayah 59: ‘A-antum takhluqoo nahooo am nahnul khaaliqoon
Meaning: Is it you who creates it, or are We the Creator?
Ayah 60: Nahnu qaddarnaa baina kumul mawta wa maa nahnu bimasbooqeen
Meaning: We have decreed death among you, and We are not to be outdone
Ayah 61: ‘Alaaa an nubaddila amsaalakum wa nunshi’akum fee maa laa ta’lamoon
Meaning: In that We will change your likenesses and produce you in that [form] which you do not know.
Ayah 62: Wa laqad ‘alimtumun nash atal oolaa falaw laa tazakkaroon
Meaning: And you have already known the first creation, so will you not remember?
Ayah 63: Afara’aytum maa tahrusoon
Meaning: And have you seen that [seed] which you sow?
Ayah 64: ‘A-antum tazra’oonahooo am nahnuz zaari’ooon
Meaning: Is it you who makes it grow, or are We the grower?
Ayah 65: Law nashaaa’u laja’al naahu hutaaman fazaltum tafakkahoon
Meaning: If We willed, We could make it [dry] debris, and you would remain in wonder,
Ayah 66: Innaa lamughramoon
Meaning: [Saying], “Indeed, we are [now] in debt;
Ayah 67: Bal nahnu mahroomoon
Meaning: Rather, we have been deprived.”
Ayah 68: Afara’aytumul maaa’allazee tashraboon
Meaning: And have you seen the water that you drink?
Ayah 69: ‘A-antum anzaltumoohu minal muzni am nahnul munziloon
Meaning: Is it you who brought it down from the clouds, or is it We who bring it down?
Ayah 70: Law nashaaa’u ja’alnaahu ujaajan falaw laa tashkuroon
Meaning: If We willed, We could make it bitter, so why are you not grateful?
Ayah 71: Afara’aytumun naaral latee tooroon
Meaning: And have you seen the fire that you ignite?
Ayah 72: ‘A-antum anshaatum shajaratahaaa am nahnul munshi’oon
Meaning: Is it you who produced its tree, or are We the producer?
Ayah 73: Nahnu ja’alnaahaa tazkira tanw wa mataa’al lilmuqween
Meaning: We have made it a reminder and provision for the travelers,
Ayah 74: Fasabbih bismi Rabbikal ‘azeem
Meaning: So exalt the name of your Lord, the Most Great.
Ayah 75: Falaa uqsimu bimaawaa qi’innujoom
Meaning: Then I swear by the setting of the stars
Ayah 76: Wa innahoo laqasamul lawta’lamoona’azeem
Meaning: And indeed, it is an oath – if you could know – [most] great.
Ayah 77: Innahoo la quraanun kareem
Meaning: Indeed, it is a noble Qur’ān.
Ayah 78: Fee kitaabim maknoon
Meaning: In a Register well-protected;
Ayah 79: Laa yamassuhooo illal mutahharoon
Meaning: None touch it except the purified [i.e., the angels].
Ayah 80: Tanzeelum mir Rabbil’aalameen
Meaning: [It is] a revelation from the Lord of the worlds.
Ayah 81: Afabihaazal hadeesi antum mudhinoon
Meaning: Then is it to this statement that you are indifferent
Ayah 82: Wa taj’aloona rizqakum annakum tukazziboon
Meaning: And make [the thanks for] your provision that you deny [the Provider]?
Ayah 83: Falaw laaa izaa balaghatil hulqoom
Meaning: Then why, when it [i.e., the soul at death] reaches the throat
Ayah 84: Wa antum heena’izin tanzuroon
Meaning: And you are at that time looking on
Ayah 85: Wa nahnu aqrabu ilaihi minkum wa laakil laa tubsiroon
Meaning: And We [i.e., Our angels] are nearer to him than you, but you do not see
Ayah 86: Falaw laaa in kuntum ghaira madeeneen
Meaning: Then why do you not, if you are not to be recompensed,
Ayah 87: Tarji’oonahaaa in kuntum saadiqeen
Meaning: Bring it back, if you should be truthful?
Ayah 88: Fa ammaaa in kaana minal muqarrabeen
Meaning: And if he [i.e., the deceased] was of those brought near [to Allah],
Ayah 89: Farawhunw wa raihaa nunw wa jannatu na’eem
Meaning: Then [for him is] rest and bounty and a garden of pleasure.
Ayah 90: Wa ammaaa in kaana min as haabil yameen
Meaning: And if he was of the companions of the right,
Ayah 91: Fasalaamul laka min as haabil yameen
Meaning: Then [the angels will say], “Peace for you; [you are] from the companions of the right.”
Ayah 92: Wa ammaaa in kaana minal mukazzibeenad daaalleen
Meaning: But if he was of the deniers [who were] astray,
Ayah 93: Fanuzulum min hameem
Meaning: Then [for him is] accommodation of scalding water
Ayah 94: Wa tasliyatu jaheem
Meaning: And burning in Hellfire.
Ayah 95: Inna haaza lahuwa haqqul yaqeen
Meaning: Indeed, this is the true certainty,
Ayah 96: Fasabbih bismi rabbikal ‘azeem
Meaning: So exalt the name of your Lord, the Most Great.
The Surah takes its name from the word al-waqi`ah of the very first verse.
56. Surah Al-Waqiah – The Event
Ibn Kathir:- Read Tafseer on Surah Al-Waqiah
Yusuf Ali:- Read Tafseer on Surah Al-Waqiah
Maududi:- Read Tafseer on Surah Al-Waqiah
Period of Revelation
According to the chronological order that Hadrat Abdullah bin Abbas has given of the Surahs, first Surah Ta Ha was sent down, then Al-Waqi’ah and then Ash-Shu`ara'(Suyuti: Al-Itqan). The same sequence has been reported from Ikrimah (Baihaqi: Dala’il an Nubuwwat).
This is supported also by the story that Ibn Hisham has related from Ibn Ishaq about the affirmation of the Faith by Hadrat Umar (may Allah be pleased with him). It says that when Hadarat Umar entered his sister’s house, Surah Ta Ha was being recited. Hearing his voice the people of the house hid the pages of the Qur’an. Hadrat Umar first seized his brother-in-law and then his sister rose in defense of her husband, he hit her also and wounded her on the head. When Umar saw blood on his sister, he was sorry for what he had done, and said to her: “Show me the manuscript that you have concealed so that I may see what it contains.” The sister said: “You are unclean because of your polytheism: wa anna-hu la yamassu-ha ill-at-tahir: “Only a clean person can touch it.” So, Hadrat Umar rose and washed himself, and then took up the manuscript to read it. This shows that Sarah Al-Waqi’ah had been sent down by that time for it contains the verse: La yamassu hu ill al mutahharun; and it had been established historically that Hadrat Umar embraced Islam after the first migration to Habash, in the fifth year of the Prophethood.
Theme and Subject Matter
Its theme is the Hereafter, Tauhid and refutation of the Makkan disbelievers’ suspicions about the Qur’an. What they regarded as utterly incredible was that Resurrection would ever take place, then the entire system of the earth and heavens would be upset, and when all the dead would be resurrected and called to account, after which the righteous would be admitted to Paradise and the wicked cast into Hell. They regarded all this as imaginary, which could not possibly happen in actual fact. In answer to this, it was said: “When the inevitable event will take place, there will be none to belie its happening, nor will anyone have the Power to avert it, nor prove it to, be an unreal happening. At that time all peoples will be divided into three classes: (1) The foremost in rank and position; (2) the common righteous people and (3) those who denied the Hereafter and persisted in disbelief and polytheism and major sins till the last.” How these three classes of the people will be rewarded and punished has been described in detail in vv. 7-56.
Then, in vv. 57-74 arguments have been given, one after the other, to prove the truth of the two basic doctrines of Islam, which the disbelievers were refusing to accept, viz. the doctrines of Tauhid and the Hereafter. In these arguments, apart from every thing else that exists in the earth and heavens, man’s attention has been drawn to his own body and to the food that he eats and to the water that he drinks and to the fire on which he cooks his food, and he has been invited to ponder the question : What right do you have to behave independently of, or serve any other than, the God Whose creative power has brought you into being, and Whose provisions sustain you And how can you entertain the idea that after having once brought you into existence He has become so helpless and powerless that He cannot recreate you once again even if he wills to?
Then, in vv. 75-82 their suspicions in respect of the Qur’an have been refuted and they have been made to realize how fortunate they are that instead of deriving any benefit from the great blessing that the Qur’an is, they are treating it with scant attention and have set only this share of theirs in it that they deny it. If one seriously considers this matchless argument that has been presented in two brief sentences about the truth of the Qur’an, one will find in it the same kind of firm and stable system as exists among the stars and planets of the Universe, and the same is the proof of the fact that its Author is the same Being Who has created the Universe. Then the disbelievers have been told that this Book is inscribed in that Writ of Destiny which is beyond the reach of the creatures, as if to say “You think it is brought down by the devils to Muhammad (peace and blessings of Allah be upon him), whereas none but the pure angels has any access to the means by which it reaches Muhammad (peace and blessings of Allah be upon him) from the well guarded Tablet.”
In conclusion, man has been warned, as if to say: “You may brad and boast as you like and may shut your eyes to the truths in your arrogance of independence, but death is enough to open your eyes. At death you become helpless: you cannot save your own parents; you cannot save your children; you cannot save your religious guided and beloved leaders. They all die in front of your vary eyes while you look on helplessly. If there is no supreme power ruling over you, and your this assumption is correct that you are all in all in the world, and there is no God, then why don’t you restore to the dying person his soul?Just as you are helpless in this, so it is also beyond your power to stop Allah from calling the people to account and mete out rewards and punishments to them. You may or may not believe it, but every dying person will surely see his own end after death. If he belongs to those nearest to God, he will see the good end meant for them if he be from among the righteous, he will see the end prepared for the righteous; and if he be from among the deniers of the truth, he will see the end destined for the criminals.
THE HOLY QURAN FACTS
• The Quran is the Holy Books of Muslims.
• The Quran has 114 Chapters also called “Surah” or “Surahs” in the Arabic Language.
• Each Chapter, meaning each Surah has Verses also called as “Ayah” or “Ayahs” in the Arabic Language.
• Each Chapter consists of Verses. In other words, each Surah consists of Ayahs.
• Surah Baqarah is the longest chapter/surah with 286 verses in The Holy Quran.
• Surah Kauther is the shortest chapter/surah with 3 verses in The Holy Quran.
• The longest verse of the Quran appears in Surah Al-Baqarah verse number 282, also commonly known as Ayatul Kursi.
• Surah Yaseen is called the heart of The Holy Quran.
• The Holy Quran has been translated in more than 100 languages in the world.
• The best month among all months is mentioned as Ramadan in The Holy Quran.
• The best night mentioned in the Quran is Laylatul Qadr and has been described as a night better than 1000 months.
• The name Muhammad is mentioned 4 times in The Holy Quran.
• Friday & Saturday are the only days of the week that are mentioned in the Quran.
• The first Chapter/Surah in Quran, Surah Al-Fatiha is known as the Mother of Quran or Ummul Quran.
• The meaning of Quran is “reading” and “reciting”.
• Each Chapter/Surah of The Holy Quran follows a theme and gives a specific message about the fundamentals of faith and practicing of belief.
• Total Chapters/Surahs in the Quran: 114.
• Total Verses/Ayahs in the Quran: 6236.
HOLY QURAN: REVELATION PERIOD
The Holy Quran was revealed to Prophet Muhammed (May Peace and Blessings be Upon Him) over the span of 23 years. The revelation of the Quran Started in the Holy Month of Ramadan. The period of revelation of The Holy Quran can be categorized into 2 main parts, that’s is the Prophet Muhammad (PBUH)’s life in Makkah that is 13 years and after His (PBUH) migration to Madinah that is 10 years. Prophet Muhammad’s (PBUH) received the first revelation in Cave of Hira.
HOLY QURAN: CONTENT
The Quran is the Word of Allah (subhana wa ta’ala), and was revealed to mankind.
HOLY QURAN: HOW MAY PROPHETS ARE MENTIONED IN THE HOLY QURAN?
1. Adam,
2. Idris (Enoch),
3. Nuh (Noah),
4. Hud (Heber),
5. Saleh (Methusaleh),
6. Lut (Lot),
7. Ibrahim (Abraham),
8. Ismail (Ishmael),
9. Ishaq (Isaac),
10. Yaqub (Jacob),
11. Yusuf (Joseph),
12. Shu’aib (Jethro),
13. Ayyub (Job),
14. Dhulkifl (Ezekiel),
15. Musa (Moses),
16. Harun (Aaron),
17. Dawud (David),
18. Sulayman (Solomon),
19. Ilyas (Elias),
20. Alyasa (Elisha),
21. Yunus (Jonah),
22. Zakariya (Zachariah),
23. Yahya (John the Baptist),
24. Isa (Jesus) and
25. Muhammad (Peace be upon them all).
HOLY QURAN: PRESERVATION
To ease the recitation and memorization of The Quran, it has been divided in to 30 equal parts/portions called the “Juz” or “Siparah”. The Chapters/Surahs of The Holy Quran were arranged in the present order by the Prophet Muhammad (PBUH) himself though there was no compiled copy of Quran during Prophet’s life and Sahaba (companions of the prophets) memorized the verses of Quran by heart or scribed the verses on stones, animal skin or palm tree.
WHAT IS THE MEANING BETWEEN TRANSLATION OF THE QURAN AND THE QURAN IN ARABIC LANGUAGE?
The translations of Quran were written to explain the meaning of the Quran in Non-Arabic languages so that the reader can understand the meaning of the Quran in their respective languages.
However, translations are written by various individuals, authors, or translators. One must understand that Quran translations are written by different people and different people have different selection of words to explain the terminologies from Arabic to their respective language. Therefore, translations are a mere effort to explain the meaning of the Holy Quran. On final notes, a translation must only be read for understanding purposes as the true word of Allah is The Holy Quran in Arabic Language Only.
WHAT IS A TAFSEER OF THE HOLY QURAN?
The word ‘tafsir’ stems from the root word ‘fassara’, which means to explain. Therefore, Tafsir of Quran means the explanation or interpretations of the verses of Quran. The Tafsir of Quran is done by people after obtaining in-depth extensive knowledge about Islam and reading the history of Islam in detail. The objective of a Tafsir is to find out the true meanings of the verses of Quran, so that the reader can benefit from it and know the right and true message of The Holy Quran.
WHY TAFSIR:
It tries to explain Quran so that the understanding of the reader about Quran and its message increases. Where the Translation only provides a word to word meaning of the Holy Quran, TAFSIR on the other end explains a more detailed meaning of the verses and words in the Quran with context and references, it also explains of the revelation period thereby increasing the understanding of the Quran in a greater detail.
DIFFERENCE BETWEEN TRANSLATION VS TAFSIR
TRANSLATION: is a word-to-word explanation of the Quran from Arabic Language (i.e., the original languages it was revealed) to other non-Arabic languages to simplify the understanding of the Holy Quran for the reader.
TAFSIR: is a detailed explanation of the verses of the Quran with context, explanation, reference to get a deeper understanding of the Holy Quran.
On a final note, the beginner should start reading the translation first and then if there is a particular chapter/surah or verse/ayah or word that you do not understand in the translation, then you must refer to the TAFSIR for further explanation. For easing this process, we have a TAFSIR tab labeled as “Detail TAFSIRs” and there are 3 TAFSIRs provided from 3 different authors, you may consult each TAFSIR to understand the meaning in depth.
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