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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: Yaaa ayyuhal muddassir
Meaning: O you who covers himself [with a garment],
Ayah 2: Qum fa anzir
Meaning: Arise and warn.
Ayah 3: Wa rabbaka fakabbir
Meaning: And your Lord glorify
Ayah 4: Wa siyaabaka fatahhir
Meaning: And your clothing purify
Ayah 5: Warrujza fahjur
Meaning: And uncleanliness avoid.
Ayah 6: Wa laa tamnun tastaksir
Meaning: And do not confer favor to acquire more
Ayah 7: Wa li Rabbika fasbir
Meaning: But for your Lord be patient.
Ayah 8: Fa izaa nuqira fin naaqoor
Meaning: And when the trumpet is blown,
Ayah 9: Fazaalika yawma ‘iziny yawmun ‘aseer
Meaning: That Day will be a difficult day
Ayah 10: ‘Alal kaafireena ghairu yaseer
Meaning: For the disbelievers – not easy.
Ayah 11: Zarnee wa man khalaqtu waheedaa
Meaning: Leave Me with the one I created alone
Ayah 12: Wa ja’altu lahoo maalam mamdoodaa
Meaning: And to whom I granted extensive wealth
Ayah 13: Wa baneena shuhoodaa
Meaning: And children present [with him]
Ayah 14: Wa mahhattu lahoo tamheeda
Meaning: And spread [everything] before him, easing [his life].
Ayah 15: Summa yat ma’u an azeed
Meaning: Then he desires that I should add more.
Ayah 16: Kallaaa innahoo kaana li Aayaatinaa ‘aneedaa
Meaning: No! Indeed, he has been toward Our verses obstinate.
Ayah 17: Sa urhiquhoo sa’oodaa
Meaning: I will cover him with arduous torment.
Ayah 18: Innahoo fakkara wa qaddar
Meaning: Indeed, he thought and deliberated.
Ayah 19: Faqutila kayfa qaddar
Meaning: So may he be destroyed [for] how he deliberated.
Ayah 20: Summa qutila kaifa qaddar
Meaning: Then may he be destroyed [for] how he deliberated.
Ayah 21: Summa nazar
Meaning: Then he considered [again];
Ayah 22: Summa ‘abasa wa basar
Meaning: Then he frowned and scowled;
Ayah 23: Summaa adbara wastakbar
Meaning: Then he turned back and was arrogant
Ayah 24: Faqaala in haazaaa illaa sihruny yu’sar
Meaning: And said, “This is not but magic imitated [from others].
Ayah 25: In haazaaa illaa qawlul bashar
Meaning: This is not but the word of a human being.”
Ayah 26: Sa usleehi saqar
Meaning: I will drive him into Saqar.
Ayah 27: Wa maaa adraaka maa saqar
Meaning: And what can make you know what is Saqar?
Ayah 28: Laa tubqee wa laa tazar
Meaning: It lets nothing remain and leaves nothing [unburned],
Ayah 29: Lawwaahatul lilbashar
Meaning: Altering [i.e., blackening] the skins.
Ayah 30: ‘Alaihaa tis’ata ‘ashar
Meaning: Over it are nineteen [angels].
Ayah 31: Wa maaja’alnaaa As-haaban naari illaa malaaa ‘ikatanw wa maa ja’alnaa ‘iddatahum illaa fitnatal lillazeena kafaroo liyastaiqinal lazeena ootul kitaaba wa yazdaadal lazeena aamanooo eemaananw wa laa yartaabal lazeena ootul kitaaba walmu’minoona wa liyaqoolal lazeena fee quloo bihim maradunw walkaafiroona maazaaa araadal laahu bihaazaa masalaa; kazaalika yudillul laahu mai yashaaa’u wa yahdee mai yashaaa’; wa maa ya’lamu junooda rabbika illaa hoo; wa maa hiya illaa zikraa lil bashar
Meaning: And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve – that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is disease [i.e., hypocrisy] and the disbelievers will say, “What does Allah intend by this as an example?” Thus does Allah send astray whom He wills and guide whom He wills. And none knows the soldiers of your Lord except Him. And it [i.e., mention of the Fire] is not but a reminder to humanity.
Ayah 32: Kallaa walqamar
Meaning: No! By the moon.
Ayah 33: Wallaili id adbar
Meaning: And [by] the night when it departs.
Ayah 34: Wassub hi izaaa asfar
Meaning: And [by] the morning when it brightens,
Ayah 35: Innahaa la ihdal kubar
Meaning: Indeed, it [i.e., the Fire] is of the greatest [afflictions].
Ayah 36: Nazeeral lilbashar
Meaning: As a warning to humanity
Ayah 37: Liman shaaa’a minkum any yataqaddama aw yata akhkhar
Meaning: To whoever wills among you to proceed or stay behind.
Ayah 38: Kullu nafsim bima kasabat raheenah
Meaning: Every soul, for what it has earned, will be retained
Ayah 39: Illaaa as haabal yameen
Meaning: Except the companions of the right,
Ayah 40: Fee jannaatiny yata saaa’aloon
Meaning: [Who will be] in gardens, questioning each other
Ayah 41: ‘Anil mujrimeen
Meaning: About the criminals,
Ayah 42: Maa salakakum fee saqar
Meaning: [And asking them], “What put you into Saqar?”
Ayah 43: Qaaloo lam naku minal musalleen
Meaning: They will say, “We were not of those who prayed,
Ayah 44: Wa lam naku nut’imul miskeen
Meaning: Nor did we used to feed the poor.
Ayah 45: Wa kunnaa nakhoodu ma’al khaaa’ideen
Meaning: And we used to enter into vain discourse with those who engaged [in it],
Ayah 46: Wa kunnaa nukazzibu bi yawmid Deen
Meaning: And we used to deny the Day of Recompense
Ayah 47: Hattaaa ataanal yaqeen
Meaning: Until there came to us the certainty [i.e., death].”
Ayah 48: Famaa tanfa’uhum shafaa’atush shaafi’een
Meaning: So there will not benefit them the intercession of [any] intercessors.
Ayah 49: Famaa lahum ‘anittazkirati mu’rideen
Meaning: Then what is [the matter] with them that they are, from the reminder, turning away.
Ayah 50: Ka annahum humurum mustanfirah
Meaning: As if they were alarmed donkeys.
Ayah 51: Farrat min qaswarah
Meaning: Fleeing from a lion?
Ayah 52: Bal yureedu kullum ri’im minhum any yu’taa suhufam munashsharah
Meaning: Rather, every person among them desires that he1 would be given scriptures spread about.
Ayah 53: Kallaa bal laa yakhaafoonal aakhirah
Meaning: No! But they do not fear the Hereafter.
Ayah 54: Kallaaa innahoo tazkirah
Meaning: No! Indeed, it [i.e., the Qur’ān] is a reminder.
Ayah 55: Fa man shaaa’a zakarah
Meaning: Then whoever wills will remember it.
Ayah 56: Wa maa yazkuroona illaaa any yashaaa’al laah; Huwa ahlut taqwaa wa ahlul maghfirah
Meaning: And they will not remember except that Allah wills. He is worthy of fear and adequate for [granting] forgiveness.
The Surah takes its name from the word al- muddaththir in the first verse. This also is only a name, not a title of its subject matter.
74. Surah Al-Muddaththir – The One Wrapping Himself Up
Ibn Kathir:- Read Tafseer on Surah Al-Muddaththir
Yusuf Ali:- Read Tafseer on Surah Al-Muddaththir
Maududi:- Read Tafseer on Surah Al-Muddaththir
Period of Revelation
The first seven verses of this Surah belong to the earliest period at Makkah. Even according to some traditions which have been related in Bukhari, Muslim, Tirmidhi, Musnad Ahmad, etc., on the authority of Hadrat Jabir bin Abdullah, these are the very earliest verses of the Qur’an to be revealed to the Holy Prophet (upon whoa be peace). But the Muslim Ummah almost unanimously agreed that the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq(XCVI) However, what is established by authentic traditions is that after this first Revelation, no Revelation came down to the Holy Prophet (upon whom be peace) for quite some time. Then, when it was resumed, it started with theme verses of Surah Al- Muddaththir. Imam Zuhri has given the following details of it:
“Revelation to the Holy Prophet remained suspended for quite some time, and it was such a period of deep grief and distress for him that he started going early to the tops of the mountains to throw himself down from them. But whenever he stood on the edge of a peak, the Angel Gabriel would appear and tell him that he was Allah’s Prophet. This would console him and restore to him full peace of mind.” (Ibn Jarir).
After this Imam Zuhri relates the following tradition on the authority of Hadrat Jabir bin Abdullah:
“The Ho]y Messenger of Allah describing the period of falrat al-wahi (break in revelation) said: One day when I was passing on the way, I suddenly heard a call from heaven. I raised my head and saw that the same Angel who had visited me in the Cave of Hira was sitting on a throne between heaven and earth. This struck terror in my heart, and reaching home quickly, I said: ‘Cover me up, cover me up’. So the people of the house covered me up with a quilt (or blanket). At that time Allah sent down the Revelation: Ya ayyuhal-Muddaththiru… From then on revelation became intense and continuous.” (Bukhari, Muslim Musnad Ahmad, Ibn Jarir).
The rest of the Surah (vv. 8-56) was revealed when the first Hajj season came after public preaching of Islam had begun in Makkah. This has been fully well described in the Sirah by Ibn Hisham and we shall cite it below.
Theme and Subject Matter
As has been explained above, the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq, in which it had been Said: “Read (O Prophet), in the name of your Lord, Who created: created man from a clot of congealed blood. Read: and your Lord is Most Generous, Who taught knowledge by the pen, taught man what he did not know.”
This was the first experience of Revelation met with suddenly by the Holy Prophet (upon whom be peace). in this message it was not told what great mission he had been entrusted with and what duties he had to perk form in future. He was only initiated into it and then left alone for a time so that the great strain this experience had caused should pass away and he should mentally become prepared to receive the Revelation and perform the prophetic mission in the future. After this intermission when Revelation Was resumed, the first seven verses of this Surah Were revealed:In these he Was for the first time commanded to arise and warn the people of the consequences of the way of life they were following and to proclaim the greatness of God in the world where others were being magnified without any right. Along with that he was given this instruction: The demand of the Unique mission that you have to perform, now is that your life should be pure in every respect and you should carry out the duty of reforming your people sincerely irrespective of any worldly gain. Then, in the last sentence, he was exhorted to endure with patience, for the sake of his Lord, all the hardships and troubles that he might have to face while performing his mission.
In the implementation of this Divine Command when the Holy Messenger of Allah began to preach Islam and recite the Qur’anic Surahs revealed successively, the people of Makkah felt alarmed, and it provoked a great storm of opposition and hostility. A few months passed in this state until the Hajj season approached. The people of Makkah feared that if Muhammad (upon whom be Allah’s peace) started visiting the caravans of the pilgrims coming from all over Arabia at their halting places and reciting the spell binding and unique Revelations of the Qur’an in their assemblies on the occasion of Hajj, his message would reach every part of Arabia and influence countless people. Therefore, the Quraish chiefs held a conference and settled that they would start a propaganda campaign against the Holy Prophet (upon whom be peace) among the pilgrims as soon as they arrived.
After they had agreed on this, Walid bin al-Mughirah said to the assembled people: “If you said contradictory things about Muhammad (upon whom be Allah’s peace and blessings), we all would lose our trust among the people. Therefore, let us agree upon one opinion, which we should all say without dispute.
Some people said that they would call Muhammad (upon whom be Allah’s peace and blessings) a soothsayer. Walid said: “No, by God, be is not a soothsayer. We have seen the soothsayers: what they murmur and what they utter has no remote resemblance with the Qur’an.”
Some other people said: “Then we say he is possessed.” Walid said: He is not a possessed one: we have seen mad and insane people; the way one talks disjointedly and behaves foolishly in that state is known to all: who would believe that what Muhammad (upon whom be peace) presented was the incoherent speech of a madman?”
The people said: “Then we say he is a poet.” Walid said: “No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to no form of it.”
The people said: “Then he is a sorcerer.” Walid said: “He is no sorcerer either: we have seen sorcerers and we also know what methods they adopt for their sorcery. This also does not apply to Muhammad.”
Then he said: “Whichever of these things you said about Muhammad, it would be known to be a false accusation. By God, his speech is sweet, his root is deep and his branches are fruitful.” At this Abu Jahl urging on Walid said: “Your people will never be pleased with you unless you say something about Muhammad.” He said: “Let me think over it awhile.”
Then, after prolonged thought and consideration, he said: “The nearest thing to the truth is that you tell the Arabs that he is a sorcerer, who has brought a message by which he separates a man from his father; and from his brother, and from his wife and children, and from his family.” They all agreed on what Walid had proposed.
Then, according to a scheme the men of Quraish spread among the pilgrims in the Hajj season and they warned everyone they met of the sorcery of Muhammad (upon whom be peace) and of his stirring up divisions in the families by it.” But the result was that by their this plan the Quraish chiefs themselves made the name of the Holy Messenger known throughout Arabia. (Ibn Hisham, pp. 288-289. That Walid had made this proposal on the insistence of Abu Jahl has been related by Ibn Jarir in his Tafsir on the authority of Ikrimah).
This same event has been reviewed and commented upon in the second section of this Surah. The sequence of its contents is as follows:
In vv. 8-10 the deniers of Truth have been warned, saying: “You will see the evil result of what you are doing today on the Resurrection Day.”
In vv. 11-26, without naming Walid bin al-Mughirah, it has been told how Allah had blessed him and how inimical he proved to be to true Faith. In this connection, his mental conflict has been portrayed, telling that, on the one hand, he was fully convinced of the truth of Muhammad (upon whom be Allah’s peace and blessings) and the Qur’an, but, on the other, he did not want to risk his leadership and position among his people. Therefore, not only he did not believe himself but after a long-drawn-out conflict with his conscience he also came out with the proposal that in order to restrain the people from believing the Qur’an should be branded as magic. After exposing his evil nature, it has been said: “Notwithstanding such evil inclinations and misdeeds, this person desires that he should be further blessed, whereas he has now become worthy of Hell, and never of further blessings.”
In vv. 27-48, the dreadfulness of Hell has been depicted and it has been explained as to people of what character and morals really deserve it.
In vv. 49-53, the root cause of the disbelievers’ aversion has been pointed out, saying: “Since they are fearless of the Hereafter, and look upon this worldly life as an end in itself, they flee from the Qur’an as though they were wild asses fleeing away from the lion: therefore, they propose unreasonable conditions for believing, whereas even if each and every condition of theirs was fulfilled, they could not advance even an inch on the way of Faith with their denial of the Hereafter.”
In conclusion, it has been explicitly stated: Allah does not stand in need of anybody’s faith that He may fulfill his conditions. The Qur’an is an admonition that has been presented before the people openly; now whoever wills may accept it. Allah has a right that the people should fear His disobedience and He alone has the power to forgive the one who adopts piety and an attitude of God consciousness even though one may have committed many acts of disobedience in the past.
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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