1,009 total views, 2 views today
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.
عَمَّ يَتَسَاءَلُونَ
Ayah/Verse 1: amma yatasāalūna
Meaning: About what are they asking one another
‘Amma Yatasaa-aloon
عَنِ النَّبَإِ الْعَظِيمِ
Ayah/Verse 2: ani l-naba-I l-azīmi
Meaning: About the Great News
‘Anin-nabaa-il ‘azeem
الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ
Ayah/Verse 3: alladhī hum fīhi mukh’talifūna
Meaning: which they disagree about it (i.e., Great News)
Allazi hum feehi mukh talifoon
كَلَّا سَيَعْلَمُونَ
Ayah/Verse 4: kallā sayaʿlamūna
Meaning: No! They will soon come to know
Kallaa sa y’alamoon
ثُمَّ كَلَّا سَيَعْلَمُونَ
Ayah/Verse 5: thumma kallā sayaʿlamūna
Meaning: Again, No! They will soon come to know
Thumma kallaa sa y’alamoon
أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا
Ayah/Verse 6: alam najʿali l-arḍa mihādan
Meaning: Have We not made the earth a resting place
Alam naj’alil arda mihaa da
وَالْجِبَالَ أَوْتَادًا
Ayah/Verse 7: wal-jibāla awtādan
Meaning: and ˹made˺ the mountains as ˹its˺ pegs (i.e., to anchor the earth)
Wal jibaala au taada
وَخَلَقْنَاكُمْ أَزْوَاجًا
Ayah/Verse 8: wakhalaqnākum azwājan
Meaning: and We created you in pairs
Wa khalaq naakum azwaaja
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا
Ayah/Verse 9: wajaʿalnā nawmakum subātan
Meaning: and We made your sleep for rest
Waja’alna naumakum subata
وَجَعَلْنَا اللَّيْلَ لِبَاسًا
Ayah/Verse 10: wajaʿalnā al-layla libāsan
Meaning: and We made the night as a covering
Waja’alnal laila libasa
وَجَعَلْنَا النَّهَارَ مَعَاشًا
Ayah/Verse 11: wajaʿalnā l-nahāra maʿāshan
Meaning: and We made the day for livelihood
Waja’alnan nahara ma ‘aasha
وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا
Ayah/Verse 12: wabanaynā fawqakum sabʿan shidādan
Meaning: and We built above you seven strong
Wa banaina fauqakum sab ‘an shi daada
وَجَعَلْنَا سِرَاجًا وَهَّاجًا
Ayah/Verse 13: wajaʿalnā sirājan wahhājan
Meaning: and We made a burning (i.e., shinning) lamp
Waja’alna siraajaw wah haaja
وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا
Ayah/Verse 14: wa-anzalnā mina l-muʿ’ṣirāti māan thajjājan
Meaning: and We sent down from the rain clouds water pouring in abundance
Wa anzalna minal m’usiraati maa-an thaj-jaaja
لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا
Ayah/Verse 15: linukh’rija bihi ḥabban wanabātan
Meaning: so that We bring out with it (i.e., from the rain cloud water) grain and vegetation
Linukh rija bihee habbaw wana baata
وَجَنَّاتٍ أَلْفَافًا
Ayah/Verse 16: wajannātin alfāfan
Meaning: and dense gardens
Wa jan naatin alfafa
إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا
Ayah/Verse 17: inna yawma l-faṣli kāna mīqātan
Meaning: Indeed, the Day of Decision (i.e., Judgement) is an appointed time
Inna yaumal-fasli kana meeqaata
يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا
Ayah/Verse 18: yawma yunfakhu fī l-ṣūri fatatūna afwājan
Meaning: The Day the Trumpet (i.e., Horn) will be blown in, and you will ˹all˺ come forth in crowds
Yauma yun fakhu fis-soori fataa toona afwaaja
وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا
Ayah/Verse 19: wafutiḥati l-samāu fakānat abwāban
Meaning: and the sky is opened and become gates
Wa futiha tis samaa-u fakaanat abwaaba
وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا
Ayah/Verse 20: wasuyyirati l-jibālu fakānat sarāban
Meaning: and the mountains are moved and become a mirage
Wa suyyi raatil jibaalu fa kaanat saraaba
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا
Ayah/Verse 21: inna jahannama kānat mir’ṣādan
Meaning: Indeed, Hell is lying in wait
Inna jahan nama kaanat mirsaada
لِلطَّاغِينَ مَآبًا
Ayah/Verse 22: lilṭṭāghīna maāban
Meaning: as a place of return (i.e., home) for the transgressors
Lit taa gheena ma aaba
لَابِثِينَ فِيهَا أَحْقَابًا
Ayah/Verse 23: lābithīna fīhā aḥqāban
Meaning: ˹they will˺ be remaining in it (i.e., Hell) for ages
Laa bitheena feehaa ahqaaba
لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا
Ayah/Verse 24: lā yadhūqūna fīhā bardan walā sharāban
Meaning: they will not taste in it (i.e., Hell) coolness, and no drink
Laa ya zooqoona feeha bar daw walaa sharaaba
إِلَّا حَمِيمًا وَغَسَّاقًا
Ayah/Verse 25: illā ḥamīman waghassāqan
Meaning: except boiling water and pus (i.e., wound discharges)
Illa hamee maw-wa ghas saaqa
جَزَاءً وِفَاقًا
Ayah/Verse 26: jazāan wifāqan
Meaning: an appropriate recompense (i.e., a fitting punishment)
Jazaa-aw wi faaqa
إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا
Ayah/Verse 27: innahum kānū lā yarjūna ḥisāban
Meaning: Indeed they were not expecting an account (i.e., to be held accountable)
Innahum kaanu laa yarjoona hisaaba
وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا
Ayah/Verse 28: wakadhabū biāyātinā kidhāban
Meaning: and they denied in Our verses with denial (i.e., as false)
Wa kazzabu bi aayaa tina kizzaba
وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا
Ayah/Verse 29: wakulla shayin aḥṣaynāhu kitāban
Meaning: and every thing We have enumerated it (i.e., recorded) in a book
Wa kulla shai-in ahsai naahu kitaa ba
فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا
Ayah/Verse 30: fadhūqū falan nazīdakum illā ʿadhāban
Meaning: ˹deniers will be told˺ “So taste, and We will never increase you except in punishment.”
Fa zooqoo falan-nazee dakum ill-laa azaaba
إِنَّ لِلْمُتَّقِينَ مَفَازًا
Ayah/Verse 31: inna lil’muttaqīna mafāzan
Meaning: Indeed, for the righteous is success (i.e., victory)
Inna lil mutta qeena mafaaza
حَدَائِقَ وَأَعْنَابًا
Ayah/Verse 32: ḥadāiqa wa-aʿnāban
Meaning: Gardens and grapevines
Hadaa-iqa wa a’anaa ba
وَكَوَاعِبَ أَتْرَابًا
Ayah/Verse 33: wakawāʿiba atrāban
Meaning: and bosomed ˹maidens˺ of equal age
Wa kaawa ‘iba at raaba
وَكَأْسًا دِهَاقًا
Ayah/Verse 34: wakasan dihāqan
Meaning: and a full cup (i.e., upto the brim)
Wa ka’san di haaqa
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا
Ayah/Verse 35: lā yasmaʿūna fīhā laghwan walā kidhāban
Meaning: they will not hear in it (i.e., in paradise) any vain (i.e., idle) talk, and no falsehood
Laa yasma’oona fiha lagh waw walaa kizzaba
جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا
Ayah/Verse 36: jazāan min rabbika ʿaṭāan ḥisāban
Meaning: a reward from your Lord, a gift, ˹according to˺ account
Jazaa-am mir-rabbika ataa-an hisaaba
رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا
Ayah/Verse 37: rabbi l-samāwāti wal-arḍi wamā baynahumā l-raḥmāni lā yamlikūna min’hu khiṭāban
Meaning: Lord of the heavens and the earth and whatever is between both of them, the Most Gracious ˹Allah˺, against Him they will have no power to speak
Rabbis samaa waati wal ardi wa maa baina humar rahmaani laa yam likoona minhu khitaaba
يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا
Ayah/Verse 38: yawma yaqūmu l-rūḥu wal-malāikatu ṣaffan lā yatakallamūna illā man adhina lahu l-raḥmānu waqāla ṣawāban
Meaning: on the Day the Spirit and the Angels will stand in rows, they will not speak except for him whom the Most Gracious ˹Allah˺ permits, and he (i.e., the one permitted) ˹will˺ say ˹only what is˺ correct
Yauma yaqoo mur roohu wal malaa-ikatu saf-fal laa yatakallamoona ill-laa man azina lahur rahmaanu wa qaala sawaaba
ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا
Ayah/Verse 39: dhālika l-yawmu l-ḥaqu faman shāa ittakhadha ilā rabbihi maāban
Meaning: That is the True Day. So whoever wills let him take a ˹right path to˺ return to his Lord ˹Allah˺
Zaalikal yaumul haqqu faman shaa-at ta khaaza ill-laa rabbihi ma-aaba
إِنَّا أَنْذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنْظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنْتُ تُرَابًا
Ayah/Verse 40: innā andharnākum ʿadhāban qarīban yawma yanẓuru l-maru mā qaddamat yadāhu wayaqūlu l-kāfiru yālaytanī kuntu turāban
Meaning: Indeed We have warned you of a punishment that is near, that Day, the man will see what his hands have sent forth and the disbeliever will say, “O I wish, ˹that˺ I were dust!”
In naa anzar naakum azaaban qareebaiy-yauma yan zurul marr-u maa qaddamat yadaahu wa ya qoolul-kaafiru yaa lai tanee kuntu turaaba
Ayah 4: Kallaa sa y’alamoon
Meaning:
Ayah 5: Thumma kallaa sa y’alamoon
Meaning:
Ayah 6: Alam naj’alil arda mihaa da
Meaning:
Ayah 7: Wal jibaala au taada
Meaning:
Ayah 8: Wa khalaq naakum azwaaja
Meaning:
Ayah 9: Waja’alna naumakum subata
Meaning:
Ayah 10: Waja’alnal laila libasa
Meaning:
Ayah 11: Waja’alnan nahara ma ‘aasha
Meaning:
Ayah 12: Wa banaina fauqakum sab ‘an shi daada
Meaning:
Ayah 13: Waja’alna siraajaw wah haaja
Meaning:
Ayah 14: Wa anzalna minal m’usiraati maa-an thaj-jaaja
Meaning:
Ayah 15: Linukh rija bihee habbaw wana baata
Meaning:
Ayah 16: Wa jan naatin alfafa
Meaning:
Ayah 17: Inna yaumal-fasli kana meeqaata
Meaning:
Ayah 18: Yauma yun fakhu fis-soori fataa toona afwaaja
Meaning:
Ayah 19: Wa futiha tis samaa-u fakaanat abwaaba
Meaning:
Ayah 20: Wa suyyi raatil jibaalu fa kaanat saraaba
Meaning:
Ayah 21: Inna jahan nama kaanat mirsaada
Meaning:
Ayah 22: Lit taa gheena ma aaba
Meaning:
Ayah 23: Laa bitheena feehaa ahqaaba
Meaning:
Ayah 24: Laa ya zooqoona feeha bar daw walaa sharaaba
Meaning:
Ayah 25: Illa hamee maw-wa ghas saaqa
Meaning:
Ayah 25: Illa hamee maw-wa ghas saaqa (repeated)
Meaning:
Ayah 26: Jazaa-aw wi faaqa
Meaning:
Ayah 27: Innahum kaanu laa yarjoona hisaaba
Meaning:
Ayah 28: Wa kazzabu bi aayaa tina kizzaba
Meaning:
Ayah 29: Wa kulla shai-in ahsai naahu kitaa ba
Meaning:
Ayah 30: Fa zooqoo falan-nazee dakum ill-laa azaaba (section 1)
Meaning:
Ayah 31: Inna lil mutta qeena mafaaza
Meaning:
Ayah 32: Hadaa-iqa wa a’anaa ba
Meaning:
Ayah 33: Wa kaawa ‘iba at raaba
Meaning:
Ayah 33: Wa kaawa ‘iba at raaba (repeated)
Meaning:
Ayah 34: Wa ka’san di haaqa
Meaning:
Ayah 35: Laa yasma’oona fiha lagh waw walaa kizzaba
Meaning:
Ayah 36: Jazaa-am mir-rabbika ataa-an hisaaba
Meaning:
Ayah 37: Rabbis samaa waati wal ardi wa maa baina humar rahmaani laa yam likoona minhu khitaaba
Meaning:
Ayah 38: Yauma yaqoo mur roohu wal malaa-ikatu saf-fal laa yatakallamoona ill-laa man azina lahur rahmaanu wa qaala sawaaba
Meaning:
Ayah 39: Zaalikal yaumul haqqu faman shaa-at ta khaaza ill-laa rabbihi ma-aaba
Meaning:
Ayah 40: In naa anzar naakum azaaban qareebaiy-yauma yan zurul marr-u maa qaddamat yadaahu wa ya qoolul-kaafiru yaa lai tanee kuntu turaaba (section 2)
Meaning:
The Surah derived its name from the word an-Naba in the second verse. This is not only a name but also a title of its subject matter, for Naba implies the news of Resurrection and Hereafter and the whole Surah is devoted to the same theme.
78. Surah An-Naba – The News
Ibn Kathir:- Read Tafseer on Surah An-Naba
Yusuf Ali:- Read Tafseer on Surah An-Naba
Maududi:- Read Tafseer on Surah An-Naba
Period of Revelation
As we have explained in the introduction to Surah Al-Mursalat, the theme of all the Surahs, from Al-Qiyamah to An-Naziat, closely resembles one another’s, and all these seem to have been revealed in the earliest period at Makkah.
Theme and Subject Matter
Its theme also is the same as of Surah Al-Mursalat, i. e. to affirm the Resurrection and Hereafter, and to warn the people of the consequences of acknowledging or disacknowledging it.
When the Holy Prophet (upon whom be peace) first started to preach Islam in Makkah, his message consisted of three elements: (1) That none be held as an associate with Allah in Godhead; (2) that Allah had appointed him as His Messenger; (3) that this world will come to an end one day and then another world will be established when all the former and the latter generations will be resurrected with the same bodies in which they lived and worked in the world; then they will be called to account for their beliefs and deeds and those who emerge as believing and righteous in this accountability will go to Paradise and those who are proved to be disbelieving and wicked will live in Hell for ever.
Of these although the first thing was highly unpleasant for the people of Makkah, yet in any case they were not disbelievers in the existence of Allah. They believed in His Being the Supreme Sustainer, Creator and Providence and also admitted that all those beings whom they regarded as their deities, were themselves Allah’s creatures. Therefore, in this regard the only thing they disputed was whether they had any share in the attributes and powers of Divinity and in the Divine Being itself or not.
As for the second thing, the people of Makkah were not prepared to accept it. However, what they could not possibly deny was that during the 40 years life that the Holy Prophet (upon whom be peace) had lived among them before his claim to Prophethood, they had never found him a lying deceitful person or the one who would adopt unlawful methods for selfish ends. They themselves admitted that he was a man possessed of wisdom, righteousness and moral superiority. Therefore, in spite of charging him with a thousand false accusations, nothing to say of making others believe, they were finding it difficult even for themselves to believe that although he was an honest and upright man in every other affair and dealing of life, yet, God forbid, a liar only in his claim to be a Prophet.
Thus, the first two things were not in fact so perplexing for the people of Makkah as the third thing. When this was presented before them, they mocked it most of all, expressed unusual wonder at it, and regarding it as remote from reason and impossible, started talking against it as incredible, even inconceivable, in their assemblies. But in order to bring them to the way of Islam it was absolutely essential that the doctrine of the Hereafter should be instilled into their minds, for without belief in this doctrine, it was not at all possible that they could adopt a serious attitude with regard to the truth and falsehood, could change their standard of values in respect of good and evil, and giving up worship of the world, could be inclined to follow the way that Islam urged them to follow. That is why in the earliest Surahs revealed at Makkah the doctrine of the Hereafter has been impressed and stressed more than anything else. However, the arguments for it have been given in such a way that the doctrine of the Oneness of God (Tauhid) also is impressed on the minds automatically. This also contains brief arguments, here and there, to confirm the truth of the Holy Messenger of Allah and the Qur’an.
After understanding well why the theme of the Hereafter has been so frequently repeated in the Surahs of this period, let us now have a look at the subject matter of this Surah. In it first of all, allusion has been made to the common talk and the doubts that were being expressed in every street of Makkah and in every assembly of the people of Makkah on hearing the news about Resurrection. Then, the deniers have been asked: “Don’t you see this earth which We have spread as a carpet for you? Don’t you see the high mountains which we have so firmly placed in the earth?Don’t you consider your own selves how We have created you as pairs of men and women?Don’t you consider your sleep by which We make you seek a few hours rest after every few hours labour and toil so as to keep you fit for work in the world? Don’t you see the alternation of the night and day which We are so regularly perpetuating precisely according to your needs and requirements?Don’t you see the strongly fortified system of the heavens above you? Don’t you see the sun by means of which you are receiving your light and heat? Don’t you see the rains which fall from the clouds and help produce corns and vegetables and luxuriant gardens? Do these things only tell you that the power of the Almighty Being Who has created them, will be unable to bring about Resurrection and establish the Next World? Then, from the supreme wisdom which is clearly working in this world around you, do you only understand this that although each part of it and each function of it is purposive, yet life is meaningless? Nothing could be more absurd and meaningless that after appointing man to the office of foreman and granting him vast powers of appropriation, in this workhouse, when he leaves the world after fulfilling his role, he should be let off without any accountability. He should neither be rewarded and granted pension on satisfactory work, nor subjected to any accountability and punishment on unsatisfactory performance of duty.
After giving these arguments it has been emphatically stated that the Day of Judgment shall certainly come to pass on its appointed time. No sooner is the Trumpet sounded than whatever is being foretold shall appear before the eyes, and whether you believe in it today, or not, at that time you will come out in your multitudes from wherever you would be lying dead and buried to render your account. Your denial cannot in any way avert this inevitable event.
Then, in vv. 21-30; it has been stated that every single misdeed of those who do not expect any accountability to take place and have thus belied Our Revelations, lies reckoned and recorded with Us, and Hell is ever lying an ambush to punish them and punish them fully for all their doings. Then, in vv. 31-36, the best rewards of those who lived as responsible people in the world and have provided for their Hereafter beforehand have been mentioned. They have been reassured that they will not only be rewarded richly for their services but in addition they will also be given sufficient gifts.
In conclusion, the Divine Court in the Hereafter has been depicted, making it plain that there will be no question of somebody’s being adamant in the matter of getting his followers and associates forgiven, none will speak without leave, and leave will be granted on the condition that intercession be made only for the one to whom leave of intercession will have been given, and the intercessor will say only what is right. Moreover, leave for intercession will be given only for those who had acknowledged the Truth in the world but were sinners; rebels of God and rejectors of the Truth will deserve no intercession at all.
The discourse has been concluded with this warning: The Day the coming of which is being foretold, shall certainly come to pass. Do not think it is yet far off, it is close at hand. Now, whoever wills, let him believe in it and take the way towards his Lord. But he who disbelieves, in spite of the warning, “will have all his deeds placed before him: and he will exclaim regretfully: “Oh, would that I were not born in the world!” At that time, his regrets will be about the same world of which he is so enamored today!
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.
Coming soon
Coming soon
Coming soon
Coming soon
Coming soon
Coming soon
Coming soon
More language coming soon.