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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: Hal ataa ‘alal insaani heenum minad dahri lam yakun shai’am mazkooraa
Meaning: Has there [not] come upon man a period of time when he was not a thing [even] mentioned?
Ayah 2: Innaa khalaqnal insaana min nutfatin amshaajin nabta leehi faja’alnaahu samee’am baseeraa
Meaning: Indeed, We created man from a sperm-drop mixture1 that We may try him; and We made him hearing and seeing.
Ayah 3: Innaa hadainaahus sabeela immaa shaakiranw wa immaa kafoora
Meaning: Indeed, We guided him to the way, be he grateful or be he ungrateful.
Ayah 4: Innaaa a’tadnaa lilkaa fireena salaasila wa aghlaalanw wa sa’eeraa
Meaning: Indeed, We have prepared for the disbelievers chains and shackles and a blaze
Ayah 5: Innal abraara yashra boona min kaasin kaana mizaa juhaa kaafooraa
Meaning: Indeed, the righteous will drink from a cup [of wine] whose mixture is of Kāfūr
Ayah 6: ‘Aynany yashrabu bihaa ‘ibaadul laahi yufajjiroonahaa tafjeeraa
Meaning: A spring of which the [righteous] servants of Allah will drink; they will make it gush forth in force [and abundance].
Ayah 7: Yoofoona binnazri wa yakhaafoona yawman kaana sharruhoo mustateeraa
Meaning: They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread.
Ayah 8: Wa yut”imoonat ta’aama ‘alaa hubbihee miskeenanw wa yateemanw wa aseeraa
Meaning: And they give food in spite of love for it1 to the needy, the orphan, and the captive,
Ayah 9: Innaamaa nut’imukum li wajhil laahi laa nureedu minkum jazaaa’anw wa laa shukooraa
Meaning: [Saying], “We feed you only for the face [i.e., approval] of Allah. We wish not from you reward or gratitude.
Ayah 10: Innaa nakhaafu mir Rabbinna Yawman ‘aboosan qamtareeraa
Meaning: Indeed, We fear from our Lord a Day austere and distressful.”
Ayah 11: Fa waqaahumul laahu sharra zaalikal yawmi wa laqqaahum nadratanw wa surooraa
Meaning: And will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments].
Ayah 12: Wa jazaahum bimaa sabaroo janatanw wa hareeraa
Meaning: So Allah will protect them from the evil of that Day and give them radiance and happiness
Ayah 13: Muttaki’eena feeha ‘alal araaa ‘iki laa yarawna feehaa shamsanw wa laa zamhareeraa
Meaning: [They will be] reclining therein on adorned couches. They will not see therein any [burning] sun or [freezing] cold.
Ayah 14: Wa daaniyatan ‘alaihim zilaaluhaa wa zullilat qutoofu haa tazleela
Meaning: [They will be] reclining therein on adorned couches. They will not see therein any [burning] sun or [freezing] cold.
Ayah 15: Wa yutaafu ‘alaihim bi aaniyatim min fiddatinw wa akwaabin kaanat qawaareeraa
Meaning: And there will be circulated among them vessels of silver and cups having been [created] clear [as glass],
Ayah 16: Qawaareera min fiddatin qaddaroohaa taqdeeraa
Meaning: Clear glasses [made] from silver of which they have determined the measure.
Ayah 17: Wa yuskawna feehaa kaasan kaana mizaajuhaa zanjabeelaa
Meaning: And they will be given to drink a cup [of wine] whose mixture is of ginger
Ayah 18: ‘Aynan feeha tusammaa salsabeelaa
Meaning: [From] a fountain within it [i.e., Paradise] named Salsabeel.
Ayah 19: Wa yatoofu ‘alaihim wildaanum mukhalladoona izaa ra aytahum hasibtahum lu’lu ‘am mansoora
Meaning: There will circulate among them young boys made eternal. When you see them, you would think them [as beautiful as] scattered pearls.
Ayah 20: Wa izaa ra ayta samma ra ayta na’eemanw wa mulkan kabeera
Meaning: And when you look there [in Paradise], you will see pleasure and great dominion.
Ayah 21: ‘Aaliyahum siyaabu sundusin khudrunw wa istabraq, wa hullooo asaawira min fiddatinw wa saqaahum Rabbuhum sharaaban tahooraa
Meaning: Upon them [i.e., the inhabitants] will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink.
Ayah 22: Innaa haazaa kaana lakum jazz ‘anw wa kaana sa’yukum mashkooraa
Meaning: [And it will be said], “Indeed, this is for you a reward, and your effort has been appreciated.”
Ayah 23: Innaa nahnu nazzalnaa ‘alaikal quraana tanzeelaa
Meaning: Indeed, it is We who have sent down to you, [O Muḥammad], the Qur’ān progressively.
Ayah 24: Fasbir lihukmi Rabbika wa laa tuti’ minhum aasiman aw kafooraa
Meaning: So be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful [disbeliever].
Ayah 25: Wazkuris ma Rabbika bukratanw wa aseelaa
Meaning: And mention the name of your Lord [in prayer] morning and evening
Ayah 26: Wa minal laili fasjud lahoo wa sabbihhu lailan taweelaa
Meaning: And during the night prostrate to Him and exalt [i.e., praise] Him a long [part of the] night.
Ayah 27: Inna haaa’ulaa’i yuhibboona ‘aajilata wa yazaroona waraaa’ahum yawman saqeelaa
Meaning: Indeed, these [disbelievers] love the immediate and leave behind them1 a grave Day.
Ayah 28: Nahnu khalaqnaahum wa shadadnaaa asrahum wa izaa shi’naa baddalnaaa amsaala hum tabdeelaa
Meaning: We have created them and strengthened their forms, and when We will, We can change their likenesses with [complete] alteration.
Ayah 29: Inna haazihee tazkiratun fa man shaaa’at takhaza ilaa rabbihee sabeela
Meaning: Indeed, this is a reminder, so he who wills may take to his Lord a way.
Ayah 30: Wa maa tashaaa’oona illaa anyyashaaa’al laah; innal laahaa kaana’Aleeman Hakeema
Meaning: And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.
Ayah 31: Yudkhilu mai yashaaa’u fee rahmatih; wazzaalimeena a’adda lahum ‘azaaban aleemaa
Meaning: He admits whom He wills into His mercy; but the wrongdoers – He has prepared for them a painful punishment.
This Surah is called Ad-Dahr as well as Al-Insan after the words occurring in the first verse.
76. Surah Al-Insan – The Man
Ibn Kathir:- Read Tafseer on Surah Al-Insan
Yusuf Ali:- Read Tafseer on Surah Al-Insan
Maududi:- Read Tafseer on Surah Al-Insan
Period of Revelation
Most of the commentators, including Allama Zamakhshari, Imam Razi, Qadi, Baidawi, Allama Nizam ad-Din Nisaburi, Hafiz Ibn Kathir and many others, regard it as a Makki Surah, and, according to Allama Alusi, the same is the opinion of the majority of scholars. However, some commentators hold the view that the Surah was revealed at Madinah, and some others say that it was revealed at Makkah but vv. 8-10 of it were sent down at Madinah.
As far as the subject matter and the style of the Surah are concerned, these are very different from those of the Madani Surahs. A little study of it rather shown that it is not only a Makki Surah but it was revealed during the earliest period at Makkah, which began just after the revelation of the first seven verses of Surah Al-Muddaththir. As for vv 8-10, they are so naturally set in the theme of the Surah that if they are read in their proper context, no one can say that the theme preceding and following them had been sent down 15 to 16 years earlier but these three verses which were revealed many years later were inserted here unnaturally.
In fact, the basis of the idea that this Surah; or some verses of it were revealed at Madinah, is a tradition which has related from Ibn Abbas (may Allah bless him). He says that once Hadrat Hasan and Husain fell ill The Holy Prophet and some of his Companions visited them. They wished Hadrat Ali to make a vow to Allah for the recovery of the two children. Thereupon, Hadrat Ali, Hadrat Fatimah and Fiddah their maid servant, vowed a fast of three days if Allah restored the children to health. The children recovered by the grace of Allah and the three of them began to fast as avowed. As there was nothing to eat in the house, Hadrat Ali borrowed three measures (sa’) of barley from somebody (according to another tradition, earned through labor). When on the first day they sat down to eat after breaking the fast, a poor man came and begged for food. They gave all their food to him, drank water and retired to bed. The next day when they again sat down to eat after breaking the fast, an orphan came and begged for something. They again gave away the whole food to him, drank water and went to bed. On the third day when they were just going to eat after breaking the fast, a captive came up and begged for food likewise. Again the whole food was given away to him. On the fourth day Hadrat Ali took both the children with him and went before the Holy Prophet (upon whom be peace). The Holy Prophet (on whom be peace) seeing the weak condition of the three, returned with them to the house of Hadrat Fatimah and found her lying in a corner half dead with hunger. This moved him visibly. In the meantime the Angel Gabriel (peace be on him) came and said; “Look, Allah has congratulated you on the virtues of the people of your house!”When the Holy Prophet asked what it was, he recited this whole Surah in response. (According to Ibn Mahran’s tradition, he recited it from verse 5 till the end. But the tradition which Ibn Marduyah has related from Ibn Abbas only says that the verse Wa yut’imun-at ta’am… was sent down concerning Hadrat Ali and Hadrat Fatimah; there is no mention of this story in it). This whole story has been narrated by Ali bin Ahmad al-Wahidi in his Commentary of the Qur’an, entitled Al’Basit, and probably from the same it has been taken by Zamakhshari, Razi, Nisaburi and others.
In the first place, this tradition is very weak as regards its chain of transmission. Then, from the point of view of its subject matter also, it is strange that when a poor man, or an orphan, or a captive, comes to beg for food, he is given all the food. He could be given one member’s food and the five of them could share the rest of it among themselves:Then this also is incredible that illustrious persons like Hadrat Ali and Hadrat Fatimah, who possessed perfect knowledge of Islam, should have regarded it as an act of virtue to keep the two children, who had just recovered their health and were still weak, hungry for three consecutive days. Moreover, in respect of the captives also, it has never been a practice under the Islamic government that they should be left to beg for food for themselves. For if they were prisoners of the government, the government itself was responsible to arrange food and clothing for them, and if they were in an individual’s custody, he was made responsible to feed and clothe them. Therefore, it was not possible that in Madinah a captive should have gone about begging food from door to door. However, overlooking the weaknesses of transmission and the probability of subject matter, even if the narrative is accepted as it goes, at the most what it shows is that when the people of the Holy Prophet’s house acted righteously as they did, Gabriel came and gave him the good news that Allah had much appreciated their act of virtue, for they had acted precisely in the righteous way that Allah had commanded in these verses of Surah Ad-Dahr. This does not necessitate that these verses too were sent down on that very occasion. The same is the case with many traditions concerning the occasion of revelation. When about a certain verse it is said that it was sent down on a particular occasion, it in fact does not mean that the verse was sent down on the very occasion the incident took place. But it means that the verse applies precisely and exactly to the incident. Imam Suyuti in Al-Itqan has quoted this from Hafiz Ibn Taimiyyah: “When the reporters say that a verse was sent down concerning a particular incident, it sometimes implies that the same incident (or matter) occasioned its revelation, and sometimes that the verse applies to the matter although it may not have occasioned its revelation.”Further on he quotes Imam Badr ad-Din Zarkashi’s view from his Al-Burhan fi Ulum al-Quran:”It is well known in respect of the Companions and their immediate successors that when one of them says that a verse was sent down concerning a particular matter, it means that the ruling contained in it applied to that matter and not that the matter itself occasioned the revelation of the verse. Thus, it only uses the ruling of the verse for the purpose of reasoning and not for stating a fact.” (Al-Itqan fi Ulum al-Quran, vol. I, p. 31, Ed. 1929)
Theme and Subject Matter
The theme of this Surah is to inform man of his true position in the world and to tell him that if he understood his true position rightly and adopted the attitude of gratefulness, he would meet with such and such good end, and if he adopted the way of disbelief, he would meet with such and such evil ends In the longer Surahs of the Qur’an this same theme has been presented at length, but a special characteristic of the style of the earliest Surahs revealed at Makkah is that the subjects dealt with at length in the later period, “have been presented in a brief but highly effective way in this period in such concise, elegant sentences as may automatically be preserved in the memory of the hearers.
In this Surah, first of all man has been reminded that there was a time when he was nothing; then a humble beginning of him was made with a mixed drop of sperm and ovum of which even his mother was not aware; even she did not know that he had been conceived nor anyone else seeing the microscopic cell could say that it was a man, who in future would become the best of creation on the earth. After this, man has been warned, so as to say: “Beginning your creation in this way We have developed and shaped you into what you are today in order to test and try you in the world. That is why, unlike other creatures, you were made intelligent and sensible and were shown both the way of gratitude and the way of ingratitude clearly so that you may show, in the interval that you have been granted here for work, whether you have emerged as a grateful servant from the test or an unbelieving, Un- grateful wretch!”
Then, just in one sentence, it has been stated decisively what will be the fate to be met with in the Hereafter by those who emerged as unbelievers from this test.
After this, in vv. 5-22 continuously, the blessings with which those who do full justice to servitude in the world, will be favored, have been mentioned in full detail. In these verses, not only have their best rewards been mentioned but they have also been told briefly what are the acts on the basis of which they would become worthy of those rewards. Another special characteristic of the earliest Surahs revealed at Makkah is that besides introducing in them briefly the fundamental beliefs and concepts of Islam, here and there, those moral qualities and virtuous acts have been mentioned, which are praiseworthy according to Islam, and also those evils of deed and morality of which Islam strives to cleanse human life. And these two things have not been mentioned with a view to show what good or evil result is entailed by them in the transitory life of the world, but they have been mentioned only to point out what enduring results they will produce in the eternal and everlasting life of the Hereafter, irrespective of whether an evil quality may prove useful or a good quality may prove harmful in the world.
This is the subject matter of the first section (vv. 1-22). In the second section, addressing the Holy Prophet (upon whom be peace), three things have been stated: first, that “it is in fact We Ourself Who are revealing this Qur’an piecemeal to you, and this is intended to inform the disbelievers, not you, that the Qur’an is not being fabricated by Muhammad (upon whom be Allah’s peace and blessings) but it is “We Who are revealing it, and it is Our Own wisdom which requires that We should reveal it piece by piece and not all at once.”Second, the Holy Prophet has been told: “No matter how long ,it may take for the decree of your Lord to be enforced and no matter what afflictions may befall you in the meantime, in any case you should continue to perform your mission of Apostleship patiently, and not to yield to the pressure tactics of any of these wicked and unbelieving people.”The third thing he has been told is: “Remember Allah day and night, perform the Prayer and spend your nights in the worship of Allah, for it is these things which sustain and strengthen those who call to Allah in the face of iniquity and disbelief.”
Then in one single sentence, the actual cause of the disbelievers wrong attitude has been stated: they have forgotten the Hereafter and are enamored of the world. In the second sentence, they have been warned to the effect: “You have not come into being by yourself: We have created you. You have not made these broad chests, and strong, sturdy hands and feet for yourselves, it is We Who made these for you; and it so lies in Our power to treat you as We please. We can distort your figures, We can destroy you and replace you by some other nation. We can cause you to die and can recreate you in whatever form We like.”
In conclusion, it has been said: This is an Admonition: whoever wills may accept it and take a path to his Lord. But man’s own will and desire is not everything in the world. No one’s will and desire can be fulfilled unless Allah (also) so wills. And Allah’s willing is not haphazard: whatever He wills, He wills it on the basis of His knowledge and wisdom. He admits into His mercy whomever He regards as worthy of His mercy on the basis of His knowledge and wisdom, and He has prepared a painful torment for those whom He finds unjust and wicked.
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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