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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
عَبَسَ وَتَوَلَّىٰٓ
Ayah/Verse 1: ‘abasa watawallā
Meaning: He ˹Prophet˺ frowned and turned away
[‘Abasa wa tawallaa.]
أَن جَآءَهُ ٱلْأَعْمَىٰ
Ayah/Verse 2: an jāahu l-aʿmā
Meaning: because there came to him the blind man, (i.e., who came to the Prophet while he was preaching the Quraish chiefs)
[An jaa-ahul ‘a-maa]
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
Ayah/Verse 3: wamā yud’rīka laʿallahu yazzakkā
Meaning: and you may not know ˹O Prophet˺, that he ˹the blind man˺ might purify himself
[Wa maa yudreeka la’allahu yaz zakkaa.]
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Ayah/Verse 4: aw yadhakkaru fatanfaʿahu l-dhik’rā
Meaning: or he ˹the blind man˺ be reminded, so the remembrance would benefit him
[Aw yazzakkaru fatanfa ‘ahuz zikraa.]
أَمَّا مَنِ ٱسْتَغْنَىٰ
Ayah/Verse 5: ammā mani is’taghnā
Meaning: As for the one who considers himself self-sufficient (i.e., free from wants and needs)
[Amma manis taghnaa]
فَأَنتَ لَهُۥ تَصَدَّىٰ
Ayah/Verse 6: fa-anta lahu taṣaddā
Meaning: so you gave your attention to him
[Fa-anta lahu tasaddaa]
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
Ayah/Verse 7: wamā ʿalayka allā yazzakkā
Meaning: and it is not upon you ˹any blame˺ if he does not purify himself
[Wa ma ‘alaika allaa yaz zakka.]
وَأَمَّا مَن جَآءَكَ يَسْعَىٰ
Ayah/Verse 8: wa-ammā man jāaka yasʿā
Meaning: But as for the one who came to you, striving ˹to learn˺
[Wa amma man jaa-aka yas’a]
وَهُوَ يَخْشَىٰ
Ayah/Verse 9: wahuwa yakhshā
Meaning: while he fears ˹Allah˺
[Wahuwa yakhshaa,]
فَأَنتَ عَنْهُ تَلَهَّىٰ
Ayah/Verse 10: fa-anta ʿanhu talahhā
Meaning: so you were inattentive to him
[Fa-anta ‘anhu talah haa.]
كَلَّآ إِنَّهَا تَذْكِرَةٌ
Ayah/Verse 11: kallā innahā tadhkiratun
Meaning: No! Indeed, It (i.e., the Quran) is a reminder
[Kalla innaha tazkirah]
فَمَن شَآءَ ذَكَرَهُۥ
Ayah/Verse 12: faman shāa dhakarahu
Meaning: So whosoever wills may remember it. (i.e., be mindful of the Quran)
[Faman shaa a zakarah]
فِى صُحُفٍ مُّكَرَّمَةٍ
Ayah/Verse 13: fī ṣuḥufin mukarramatin
Meaning: (it [i.e., the Quran] is inscribed) In Scrolls Highly Honored
[Fi suhufim mukar rama,]
مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ
Ayah/Verse 14: marfūʿatin muṭahharatin
Meaning: Exalted (i.e., highly esteemed), Purified
[Marfoo’atim mutah hara,]
بِأَيْدِى سَفَرَةٍ
Ayah/Verse 15: bi-aydī safaratin
Meaning: in the hands of scribes (i.e., messenger-angel)
[Bi’aidee safara]
كِرَامٍۭ بَرَرَةٍ
Ayah/Verse 16: kirāmin bararatin
Meaning: Honorable (i.e., Noble), Obedient (i.e., Dutiful)
[Kiraamim bararah.]
قُتِلَ ٱلْإِنسَـٰنُ مَآ أَكْفَرَهُۥ
Ayah/Verse 17: qutila l-insānu mā akfarahu
Meaning: Destroyed (i.e., cursed) is the ˹disbelieving˺ human being! How ungrateful (i.e., thankless) is he (i.e., disbelieving human being) ˹to Allah˺
[Qutilal-insanu maa akfarah.]
مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ
Ayah/Verse 18: min ayyi shayin khalaqahu
Meaning: From what thing (i.e., substance) He ˹Allah˺ created him (i.e., human being)
[Min aiyyi shai-in Khalaq]
مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ
Ayah/Verse 19: min nuṭ’fatin khalaqahu faqaddarahu
Meaning: From a sperm-drop (i.e., of the male human being), He ˹Allah˺ created him (i.e., human being), then He ˹Allah˺ ordained (i.e., proportioned and destined) him (i.e., human being)
[Min nutfatin khalaqahoo faqaddarah.]
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
Ayah/Verse 20: thumma l-sabīla yassarahu
Meaning: then He ˹Allah˺ made the way easy for him (i.e., human being)
[Thummas sabeela yas-sarah]
ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ
Ayah/Verse 21: thumma amātahu fa-aqbarahu
Meaning: then He ˹Allah˺ causes him (i.e., Humans) to die and be buried ˹in the grave˺
[Thumma amatahu fa-aqbarah]
ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ
Ayah/Verse 22: thumma idhā shāa ansharahu
Meaning: then when He ˹Allah˺ Wills, He ˹Allah˺ will resurrect him (i.e., raise human being back to life)
[Thumma iza shaa-a ansharah]
كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ
Ayah/Verse 23: kallā lammā yaqḍi mā amarahu
Meaning: No! he (i.e., human being) has not yet fulfilled what He ˹Allah˺ commanded him (i.e., human being)
[Kalla lamma yaqdi maa amarah.]
فَلْيَنظُرِ ٱلْإِنسَـٰنُ إِلَىٰ طَعَامِهِۦٓ
Ayah/Verse 24: falyanẓuri l-insānu ilā ṭaʿāmihi
Meaning: So let the human being look at ˹the source of˺ his food
[Falyanzuril insanu ilaa ta-amih]
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا
Ayah/Verse 25: annā ṣababnā l-māa ṣabban
Meaning: ˹for˺ that We pour down the rain water pouring abundantly
[Anna sabab nalmaa-a sabba.]
ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا
Ayah/Verse 26 thumma shaqaqnā l-arḍa shaqqan
Meaning: then We break open the earth splitting ˹for sprouts˺
[Thumma sha qaqnal-arda shaqqa.]
فَأَنۢبَتْنَا فِيهَا حَبًّا
Ayah/Verse 27: fa-anbatnā fīhā ḥabban
Meaning: and We cause grain to grow in it
[Fa ambatna feeha habba]
وَعِنَبًا وَقَضْبًا
Ayah/Verse 28: waʿinaban waqaḍban
Meaning: and grapes and greens
[Wa ‘inabaw-wa qadba]
وَزَيْتُونًا وَنَخْلًا
Ayah/Verse 29: wazaytūnan wanakhlan
Meaning: and olives and date-palm trees
[Wa zaitoonaw wanakh la’]
وَحَدَآئِقَ غُلْبًا
Ayah/Verse 30: waḥadāiqa ghul’ban
Meaning: and dense gardens
[Wa hadaa-iqa ghulba]
وَفَـٰكِهَةً وَأَبًّا
Ayah/Verse 31: wafākihatan wa-abban
Meaning: and fruits (i.e., of all types) and fodder (i.e., cattle food)
[Wa faki hataw-wa abba.]
مَّتَـٰعًا لَّكُمْ وَلِأَنْعَـٰمِكُمْ
Ayah/Verse 32: matāʿan lakum wali-anʿāmikum
Meaning: ˹all as a means of˺ provision for you and your cattle (i.e., grazing livestock)
[Mata’al-lakum wa li-an’amikum.]
فَإِذَا جَآءَتِ ٱلصَّآخَّةُ
Ayah/Verse 33: fa-idhā jāati l-ṣākhatu
Meaning: So when ˹there˺ comes the Deafening Blast (i.e., by blowing of the Trumpet)
[Faiza jaa-atis saakhah.]
يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ
Ayah/Verse 34: yawma yafirru l-maru min akhīhi
Meaning: ˹on that˺ Day the man will run away from his brother
[Yauma yafir-rul mar-u min akheeh]
وَأُمِّهِۦ وَأَبِيهِ
Ayah/Verse 35: wa-ummihi wa-abīhi
Meaning: and ˹from˺ his mother and his father
[Wa ummihee wa abeeh]
وَصَـٰحِبَتِهِۦ وَبَنِيهِ
Ayah/Verse 36: waṣāḥibatihi wabanīhi
Meaning: and ˹from˺ his wife and his children
[Wa sahi batihee wa baneeh.]
لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
Ayah/Verse 37: likulli im’ri-in min’hum yawma-idhin shanun yugh’nīhi
Meaning: For each man among them on that Day will have enough concern ˹of his own˺ occupying him
[Likul limri-im-minhum yawmaa-izin shaa nuy-yughneeh]
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ
Ayah/Verse 38: wujūhun yawma-idhin mus’firatun
Meaning: ˹some˺ faces on that Day will be bright
[Wujoo huny-yauma-izim-musfira;]
ضَاحِكَةٌ مُّسْتَبْشِرَةٌ
Ayah/Verse 39: ḍāḥikatun mus’tabshiratun
Meaning: laughing, rejoicing at good news
[Dahi katum mustab shirah]
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
Ayah/Verse 40: wawujūhun yawma-idhin ʿalayhā ghabaratun
Meaning: while ˹other˺ faces, on that Day, upon them will be dust
[Wa wujoohuy yauma-izin ‘alaiha ghabar a]
تَرْهَقُهَا قَتَرَةٌ
Ayah/Verse 41: tarhaquhā qataratun
Meaning: darkness will cover them
[Tarhaquha qatarah.]
أُو۟لَـٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ
Ayah/Verse 42: ulāika humu l-kafaratu l-fajaratu
Meaning: Those are they the disbelievers (i.e., deniers of truth), the wicked ones (i.e., that acted immorally)
[Ulaa-ika humul-kafa ratul-fajarah.]
The Surah is so designated after the word `abasa with which it opens.
80. Surah Abasa – He Frowned
Ibn Kathir:- Read Tafseer on Surah Abasa
Yusuf Ali:- Read Tafseer on Surah Abasa
Maududi:- Read Tafseer on Surah Abasa
Period of Revelation
The commentators and traditionists are unanimous about the occasion of the revelation of this Surah. According to them, once some big chiefs of Makkah were sitting in the Holy Prophet’s assembly and he was earnestly engaged in trying to persuade them to accept Islam. At that very point, a blind man, named Ibn Umm Maktum, approached him to seek explanation of some point concerning Islam. The Holy Prophet (upon whom be peace) disliked his interruption and ignored him. Thereupon Allah sent down this Surah. From this historical incident the period of the revelation of this Surah can be precisely determined.
In the first place, it is confirmed that Hadrat Ibn Umm Maktum was one of the earliest converts to Islam. Hafiz Ibn Hajar and Hafiz Ibn Kathir have stated that he was one of those who had accepted Islam at a very early stage at Makkah.
Secondly, some of the traditions of the Hadith which relate this incident show that he had already accepted Islam and some others show that be was inclined to accept it and had approached the Holy Prophet in search of the truth. Hadrat Aishah states that coming to the Holy Prophet he had said: “O Messenger of Allah, guide me to the straight path.” (Tirmidhi, Hakim, Ibn Hibban, Ibn Jarir, Abu Ya’la. According to Hadrat Abdullah bin Abbas, he had asked the meaning of a verse of the Qur’an and said to the Holy Prophet: “O Messenger of Allah, teach me the knowledge that Allah has taught you.” Ibn Jarir, Ibn Abu Hatim). These statements show that he had acknowledged the Holy Prophet (upon whom be peace as a Messenger of Allah and the Quran as a Book of Allah. Contrary to this, Ibn Zaid has interpreted the words la allahu yazzakka of verse 3 to mean: la allahu yuslim: “maybe that he accepts Islam.” (Ibn Jarir) And Allah’s own words: “What would make you know that he might reform, or heed the admonition, and admonishing might profit him?” and “The one who comes to you running, of his own will, and fears, from him you turn away”, point out that by that time he had developed in himself a deep desire to learn the truth: he had come to the Holy Prophet with the belief that he was the only source of guidance and his desire would be satisfied only through him; his apparent state also reflected that if he was given instruction, he would benefit by it.
Thirdly, the names of the people who were sitting in the Holy Prophet’s assembly at that time, have been given in different traditions. In this list we find the names of `Utbah, Shaibah, Abu Jahl, Umayyah bin Khalaf, Ubayy bin Khalaf, who were the bitterest enemies of Islam. This shows that the incident took place in the period when these chiefs were still on meeting terms with the Holy Prophet and their antagonism to Islam had not yet grown so strong as to have stopped their paying visits to him and having dialogues with him off and on. All these arguments indicate that this is one of the very earliest Surahs to be revealed at Makkah.
Theme and Subject Matter
In view of the apparent style with which the discourse opens, one feels that in this Surah Allah has expressed His displeasure against the Holy Prophet (upon whom be peace) for his treating the blind man with indifference and attending to the big chiefs exclusively. But when the whole Surah is considered objectively, one finds that the displeasure, in fact, has been expressed against the disbelieving Quraish, who because of their arrogant attitude and indifference to the truth, were rejecting with contempt the message of truth being conveyed by the Holy Prophet (upon whom be peace). Then, besides teaching him the correct method of preaching, the error of the method that he was adopting at the start of his mission has also been pointed out. His treating the blind man with neglect and disregard and devoting all his attention to the Quraish chiefs was not for the reason that he regarded the rich as noble and a poor blind man as contemptible, and, God forbid, there was some rudeness in his manner for which Allah reproved him. But, as a matter of fact, when a caller to Truth embarks on his mission of conveying his message to the people, he naturally wants the most influential people of society to accept his message so that his task becomes easy, for even if his invitation spreads among the poor and weak people, it cannot make much difference. Almost the same attitude had the Holy Prophet (upon whom be peace) also adopted in the beginning, his motive being only sincerity and a desire to promote his mission and not any idea of respect for the big people and hatred for the small people. But Allah made him realize that that was not the correct method of extending invitation to Islam, but from his mission’s point of view, every man, who was a seeker after truth, was important, even if he was weak, or poor, and every man, who was heedless to the truth, was unimportant, even if he occupied a high position in society. Therefore, he should openly proclaim and convey the teachings of Islam to all and sundry, but the people who were really worthy of his attention, were those who were inclined to accept the Truth, and his sublime and noble message was too high to be presented before those haughty people who in their arrogance and vanity thought that they did not stand in need of him but rather he stood in need of them.
This is the theme of vv. 1-16. From verse 17 onward the rebuke directly turns to the disbelievers, who were repudiating the invitation of the Holy Messenger of Allah (upon whom be peace). In this, first they have been reproved for their attitude which they had adopted against their Creator, Providence and Sustainer. In the end, they have been warned of the dreadful fate that they would meet in consequence of their conduct on the Day of Resurrection.
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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