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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.
وَالنَّازِعَاتِ غَرْقًا
Ayah/Verse 1: wal-nāziʿāti gharqan
Meaning: By those who extract (i.e., remove) violently
Wan naazi ‘aati gharqa
وَالنَّاشِطَاتِ نَشْطًا
Ayah/Verse 2: wal-nāshiṭāti nashṭan
Meaning: by those who draw out gently
Wan naa shi taati nashta
وَالسَّابِحَاتِ سَبْحًا
Ayah/Verse 3: wal-sābiḥāti sabḥan
Meaning: by those who glide swiftly
Wass saabi-haati sabha
فَالسَّابِقَاتِ سَبْقًا
Ayah/Verse 4: fal-sābiqāti sabqan
Meaning: and those racers, racing
Fass saabi qaati sabqa
فَالْمُدَبِّرَاتِ أَمْرًا
Ayah/Verse 5: fal-mudabirāti amran
Meaning: and those who manage the command ˹of Allah obediently˺
Fal mu dab-bi raati amra
يَوْمَ تَرْجُفُ الرَّاجِفَةُ
Ayah/Verse 6: yawma tarjufu l-rājifatu
Meaning: on the Day the quaking blast will quake (i.e., shake)
Yawma tarjufur raajifa
تَتْبَعُهَا الرَّادِفَةُ
Ayah/Verse 7: tatbaʿuhā l-rādifatu
Meaning: follows it the subsequent (i.e., another quaking blast)
Tatba’u har raadifa
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ
Ayah/Verse 8: qulūbun yawma-idhin wājifatun
Meaning: hearts on that day will tremble (i.e., palpitate in fear)
Quloobuny-yau maaiziw-waaji-fa
أَبْصَارُهَا خَاشِعَةٌ
Ayah/Verse 9: abṣāruhā khāshiʿatun
Meaning: ˹with˺ their eyes humbled ˹with fear˺
Absaa ruhaa khashi’ah
يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ
Ayah/Verse 10: yaqūlūna a-innā lamardūdūna fī l-ḥāfirati
Meaning: ˹now˺ they say: “Will we indeed be returned to our former state (i.e., original condition)”
Ya qoo loona a-inna lamar doo doona fil haafirah
أَإِذَا كُنَّا عِظَامًا نَخِرَةً
Ayah/Verse 11: a-idhā kunnā ʿiẓāman nakhiratan
Meaning: What! ˹after˺ When we have become decayed bones
Aizaa kunna ‘izaa man-nakhirah
قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ
Ayah/Verse 12: qālū til’ka idhan karratun khāsiratun
Meaning: They said, “then this would be a return of ˹total˺ loss!”
Qaalu tilka izan karratun khaasirah
فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ
Ayah/Verse 13: fa-innamā hiya zajratun wāḥidatun
Meaning: But Indeed, it will take only a single ˹mighty˺ shout
Fa inna ma hiya zajratuw-waahida
فَإِذَا هُمْ بِالسَّاهِرَةِ
Ayah/Verse 14: fa-idhā hum bil-sāhirati
Meaning: and suddenly they will be awakened (i.e., back to life in the open ground)
Faizaa hum biss saahirah
هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ
Ayah/Verse 15: hal atāka ḥadīthu mūsā
Meaning: Has the narrative (i.e., story) of Moses come to you ˹O Prophet˺
Hal ataaka hadeethu Musaa
إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى
Ayah/Verse 16: idh nādāhu rabbuhu bil-wādi l-muqadasi ṭuwan
Meaning: when his Lord ˹Allah˺ called him ˹moses˺ in the sacred valley of tuwa
Iz nadaahu rabbuhu bil waadil-muqad dasi tuwa
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
Ayah/Verse 17: idh’hab ilā fir’ʿawna innahu ṭaghā
Meaning: ˹Allah said to moses˺ “Go to pharaoh, indeed he ˹pharaoh˺ has transgressed ˹all bounds˺”
Izhab ilaa fir’auna innahu taghaa
فَقُلْ هَلْ لَكَ إِلَىٰ أَنْ تَزَكَّىٰ
Ayah/Verse 18: faqul hal laka ilā an tazakkā
Meaning: and say ˹to pharaoh˺, ‘Would you ˹be willing˺ to that ˹which˺ purifies you
Faqul hal laka ilaa-an tazakka
وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ
Ayah/Verse 19: wa–ahdiyaka ilā rabbika fatakhshā
Meaning: and I will guide you to your Lord ˹Allah˺ so that you will fear
Wa ahdi yaka ila rabbika fatakh sha
فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ
Ayah/Verse 20: fa–arāhu l-āyata l-kub’rā
Meaning: Then he ˹Moses˺ showed him ˹pharoah˺ the Great Sign
Fa araahul-aayatal kubra
فَكَذَّبَ وَعَصَىٰ
Ayah/Verse 21: fakadhaba waʿaṣā
Meaning: but he ˹pharoah˺ denied and disobeyed
Fa kazzaba wa asaa
ثُمَّ أَدْبَرَ يَسْعَىٰ
Ayah/Verse 22: thumma adbara yasʿā
Meaning: then he ˹pharoah˺ turned his back, striving ˹against the truth˺
Thumma adbara yas’aa
فَحَشَرَ فَنَادَىٰ
Ayah/Verse 23: faḥashara fanādā
Meaning: then he ˹pharoah˺ gathered (his people) and called out
Fa hashara fanada
فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ
Ayah/Verse 24: faqāla anā rabbukumu l-aʿlā
Meaning: and ˹pharoah˺ said (to his people): “I am your lord, the most-high.”
Faqala ana rabbu kumul-a’laa
فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ
Ayah/Verse 25: fa–akhadhahu l-lahu nakāla l-ākhirati wal-ūlā
Meaning: so Allah seized him ˹pharoah˺ in an exemplary (i.e., perfect example) punishment for the last (i.e., Hereafter) and the first (i.e., this life)
Fa-akha zahul laahu nakalal aakhirati wal-oola
إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِمَنْ يَخْشَىٰ
Ayah/Verse 26: inna fī dhālika laʿib’ratan liman yakhshā
Meaning: Indeed in that surely is a lesson (i.e., warning) to the one who fears ˹Allah˺
Inna fee zaalika la’ibratal limaiy-yaksha
أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا
Ayah/Verse 27: a-antum ashaddu khalqan ami l-samāu banāhā
Meaning: Are you more difficult to create or the sky He ˹Allah˺ built it
A-antum a shaddu khalqan amis samaa-u banaaha
رَفَعَ سَمْكَهَا فَسَوَّاهَا
Ayah/Verse 28: rafaʿa samkahā fasawwāhā
Meaning: He ˹Allah˺ raised its (i.e., sky) height, and proportioned it (i.e., sky)
Raf’a sam kaha fasaw waaha
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا
Ayah/Verse 29: wa-aghṭasha laylahā wa-akhraja ḍuḥāhā
Meaning: and He ˹Allah˺ darkened (i.e., covered) its night and brought out (i.e., uncovered) its daylight (i.e., morning brightness)
Wa aghtasha lailaha wa akhraja duhaaha
وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا
Ayah/Verse 30: wal-arḍa baʿda dhālika daḥāhā
Meaning: and after that He ˹Allah˺ spread the earth
Wal arda b’ada zaalika dahaaha
أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا
Ayah/Verse 31: akhraja min’hā māahā wamarʿāhā
Meaning: He ˹Allah˺ brought out from it (i.e., earth), its water and its pastures
Akhraja minha maa-aha wa mar ‘aaha
وَالْجِبَالَ أَرْسَاهَا
Ayah/Verse 32: wal-jibāla arsāhā
Meaning: and the mountains, He ˹Allah˺ firmly fixed them
Wal jibala arsaaha
مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ
Ayah/Verse 33: matāʿan lakum wali-anʿāmikum
Meaning: ˹all as a means of˺ provision for you and your cattle (i.e., grazing livestocks)
Mataa’al lakum wali an ‘aamikum
فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ
Ayah/Verse 34: fa-idhā jāati l-ṭāmatu l-kub’rā
Meaning: But when there comes the Great Overwhelming Calamity
Fa-izaa jaaa’atit taaam matul kubraa
يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَا سَعَىٰ
Ayah/Verse 35: yawma yatadhakkaru l-insānu mā saʿā
Meaning: on that Day the human being will remember what he strove for (i.e., worked for)
Yauma Yata zakkarul insaanu ma sa’aa
وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَىٰ
Ayah/Verse 36: waburrizati l-jaḥīmu liman yarā
Meaning: and the Hellfire will be displayed to the one who sees
Wa burrizatil-jaheemu limany-yaraa
فَأَمَّا مَنْ طَغَىٰ
Ayah/Verse 37: fa-ammā man ṭaghā
Meaning: then as for the one who transgressed
Fa ammaa man taghaa
وَآثَرَ الْحَيَاةَ الدُّنْيَا
Ayah/Verse 38: waāthara l-ḥayata l-dun’yā
Meaning: and preferred the life of the world
Wa aasaral hayaatad dunyaa
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ
Ayah/Verse 39: fa-inna l-jaḥīma hiya l-mawā
Meaning: then indeed the Hellfire, it (i.e., Hellfire) will be the refuge (i.e., home)
Fa innal jaheema hiyal maawaa
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ
Ayah/Verse 40: wa-ammā man khāfa maqāma rabbihi wanahā l-nafsa ʿani l-hawā
Meaning: but as for the one who feared standing ˹before˺ his Lord, and prevented his soul from the ˹evil˺ desires
Wa ammaa man khaafa maqaama Rabbihee wa nahan nafsa ‘anil hawaa
فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ
Ayah/Verse 41: fa-inna l-janata hiya l-mawā
Meaning: then indeed the Paradise, it (i.e., Paradise) will be the refuge (i.e., home)
Fa innal jannata hiyal ma’waa
يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا
Ayah/Verse 42: yasalūnaka ʿani l-sāʿati ayyāna mur’sāhā
Meaning: They ask you, ˹O Prophet˺, regarding the Hour: “when is its appointed time“
Yas’aloonaka ‘anis saa’ati ayyaana mursaahaa
فِيمَ أَنْتَ مِنْ ذِكْرَاهَا
Ayah/Verse 43: fīma anta min dhik’rāhā
Meaning: About ˹the hour˺ what do you mention of it
Feema anta min zikraahaa
إِلَىٰ رَبِّكَ مُنْتَهَاهَا
Ayah/Verse 44: ilā rabbika muntahāhā
Meaning: To your Lord ˹alone˺ rests ˹the knowledge of˺ its finality (i.e., fixed time)
Ilaa Rabbika muntahaa haa
إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا
Ayah/Verse 45: innamā anta mundhiru man yakhshāhā
Meaning: ˹O Prophet˺ you only are a warner for the one who fears it
Innamaaa anta munziru maiy yakshaahaa
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا
Ayah/Verse 46: ka-annahum yawma yarawnahā lam yalbathū illā ʿashiyyatan aw ḍuḥāhā
Meaning: on the day, they see it, ˹it will be˺ as if they had not stayed ˹in this world˺ except for one evening or its morning
Ka annahum Yawma yarawnahaa lam yalbasooo illaa ‘ashiyyatan aw duhaahaa
Ayah 2: Wan naa shi taati nashta
Meaning:
Ayah 3: Wass saabi-haati sabha
Meaning:
Ayah 4: Fass saabi qaati sabqa
Meaning:
Ayah 5: Fal mu dab-bi raati amra
Meaning:
Ayah 6: Yawma tarjufur raajifa
Meaning:
Ayah 7: Tatba’u har raadifa
Meaning:
Ayah 8: Quloobuny-yau maaiziw-waaji-fa
Meaning:
Ayah 9: Absaa ruhaa khashi’ah
Meaning:
Ayah 10: Ya qoo loona a-inna lamar doo doona fil haafirah
Meaning:
Ayah 11: Aizaa kunna ‘izaa man-nakhirah
Meaning:
Ayah 12: Qaalu tilka izan karratun khaasirah.
Meaning:
Ayah 13: Fa inna ma hiya zajratuw-waahida
Meaning:
Ayah 14: Faizaa hum biss saahirah
Meaning:
Ayah 15: Hal ataaka hadeethu Musaa
Meaning:
Ayah 16: Iz nadaahu rabbuhu bil waadil-muqad dasi tuwa
Meaning:
Ayah 17: Izhab ilaa fir’auna innahu taghaa.
Meaning:
Ayah 18: Faqul hal laka ilaa-an tazakka.
Meaning:
Ayah 19: Wa ahdi yaka ila rabbika fatakh sha
Meaning:
Ayah 20: Fa araahul-aayatal kubra.
Meaning:
Ayah 21: Fa kazzaba wa asaa.
Meaning:
Ayah 21: Fa kazzaba wa asaa. (repeated)
Meaning:
Ayah 22: Thumma adbara yas’aa.
Meaning:
Ayah 23: Fa hashara fanada.
Meaning:
Ayah 24: Faqala ana rabbu kumul-a’laa.
Meaning:
Ayah 25: Fa-akha zahul laahu nakalal aakhirati wal-oola.
Meaning:
Ayah 26: Inna fee zaalika la’ibratal limaiy-yaksha
Meaning:
Ayah 27: A-antum a shaddu khalqan amis samaa-u banaaha.
Meaning:
Ayah 28: Raf’a sam kaha fasaw waaha
Meaning:
Ayah 29: Wa aghtasha lailaha wa akhraja duhaaha.
Meaning:
Ayah 30: Wal arda b’ada zaalika dahaaha.
Meaning:
Ayah 31: Akhraja minha maa-aha wa mar ‘aaha.
Meaning:
Ayah 32: Wal jibala arsaaha.
Meaning:
Ayah 33: Mataa’al lakum wali an ‘aamikum.
Meaning:
Ayah 34: Fa-izaa jaaa’atit taaam matul kubraa.
Meaning:
Ayah 35: Yauma Yata zakkarul insaanu ma sa’aa.
Meaning:
Ayah 36: Wa burrizatil-jaheemu limany-yaraa.
Meaning:
Ayah 37: Fa ammaa man taghaa.
Meaning:
Ayah 38: Wa aasaral hayaatad dunyaa
Meaning:
Ayah 39: Fa innal jaheema hiyal maawaa.
Meaning:
Ayah 40: Wa ammaa man khaafa maqaama Rabbihee wa nahan nafsa ‘anil hawaa
Meaning:
Ayah 41: Fa innal jannata hiyal ma’waa
Meaning:
Ayah 42: Yas’aloonaka ‘anis saa’ati ayyaana mursaahaa
Meaning:
Ayah 43: Feema anta min zikraahaa
Meaning:
Ayah 44: Ilaa Rabbika muntahaa haa
Meaning:
Ayah 45: Innamaaa anta munziru maiy yakshaahaa
Meaning:
Ayah 46: Ka annahum Yawma yarawnahaa lam yalbasooo illaa ‘ashiyyatan aw duhaahaa
Meaning:
It is derived from the word wan-nazi`at with which the Surah opens.
79. Surah An-Naziat – Those Who Pull Out
Ibn Kathir:- Read Tafseer on Surah An-Naziat
Yusuf Ali:- Read Tafseer on Surah An-Naziat
Maududi:- Read Tafseer on Surah An-Naziat
Period of Revelation
According to Hadrat Abdullah bin Abbas, this Surah was sent down after Surah An-Naba. Its subject matter also testifies that it belongs to the earliest period at Makkah.
Theme and Subject Matter
Its theme is affirmation of Resurrection and the life hereafter; It also warns of the consequences of belying the Messenger of God.
The Surah opens with oaths sworn by the angels who take the soul at deaths and those who hasten to carryout Allah’s Commands, and those who conduct the affairs of the universe according to Divine Will, to assure that the Resurrection will certainly come to pass and the second life after death will certainly take place. For the angels who are employed to pluck out the soul today can also be employed to restore the soul tomorrow, and the angels who promptly execute Allah’s Commands and conduct the affairs of the universe today can also upset the order of the universe tomorrow by orders of the same God and can also bring about a new order.
After this the people have been told, so as to say: “This work which you regard as absolutely impossible, is not any difficult for Allah, for which He may have to make lengthy preparations. Just a single jolt will upset this system of the world and a second jolt will be enough to cause you to appear as living beings in the new world. At that time the same people who were wont to deny it, would be trembling with fear and seeing with awe struck eyes all that they thought was impossible.
Then, relating the story of the Prophet Moses and Pharaoh briefly, the people have been warned to the effect: “You know full well what fate the Pharaoh met in consequence of belying the Messenger and rejecting the guidance brought by him and endeavoring to defeat his mission by trickery and deceit. If you do not learn any lesson from it and do not change your ways and attitude accordingly, you also will have to meet the same fate.
Then, in vv. 27-13, arguments have been given for the Hereafter and life after death. In this regard, the deniers have been asked the question:”Is your resurrection a more difficult task or the creation of the huge Universe which spreads around you to infinite distances with myriads of its stars and planets? Your recreation cannot be difficult for the God for Whom this was an easy task. Thus, after presenting in a single sentence, a decisive argument for the possibility of the Hereafter, attention has been drawn to the earth and its provisions that have been arranged in it for the sustenance of man and animal and of which everything testifies that it has been created with great wisdom for fulfilling some special purpose. Pointing to this the question has been left for the intellect of man to ponder for itself and form the opinion whether calling man to account after having delegated authority and responsibilities to a creature like him in this wise system would be more in keeping with the demands of wisdom, or that he should die after committing all sorts of misdeeds in the world and should perish and mix in the dust for ever and should never be called to account as to how he employed the authority and fulfilled the responsibilities entrusted to him. Instead of discussing this question, in vv. 34-41, it has been said: “When the Hereafter is established, men’s eternal future will be determined on the criterion as to which of them rebelled against his God transgressing the bounds of service and made the material benefits and pleasures his objective of life and which of them feared standing before his Lord and refrained from fulfilling the unlawful desires of the self.” This by itself provides the right answer to the above question to every such person who considers it honestly, free from stubbornness. For the only rational, logical and moral demand of giving authority and entrusting responsibilities to man in the world is that he should be called to account on this very basis ultimately and rewarded or punished accordingly.
In conclusion, the question of the disbelievers of Makkah as to when Resurrection will take place, has been answered. They asked the Holy Prophet this question over and over again. In reply it has been said that the knowledge of the time of its occurrence rests with Allah alone. The Messenger is there only to give the warning that it will certainly come. Now whoever wishes may mend his ways, fearing its coming, and whoever wishes may behave and conduct himself as he likes, fearless of its coming. When the appointed time comes, those very people who loved the life of this world and regarded its pleasures as the only object of life, would feel that they had stayed in the world only for an hour or so. Then they will realize how utterly they had ruined their future for ever for the sake of the short lived pleasures of the world.
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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