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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: Wailul lil mutaffifeen
Meaning:
Ayah 2: Allazeena izak taaloo ‘alan naasi yastawfoon
Meaning:
Ayah 3: Wa izaa kaaloohum aw wazanoohum yukhsiroon
Meaning:
Ayah 4: Alaa yazunnu ulaaa’ika annahum mab’oosoon
Meaning:
Ayah 5: Li Yawmin ‘Azeem
Meaning:
وَيْلٌ لِّلْمُطَفِّفِينَ
Ayah/Verse 1: waylun lil’muṭaffifīna
Meaning: Woe to those who give less (i.e., in measure or weight by defrauding)
[Wailul lil mutaffifeen]
ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ
Ayah/Verse 2: alladhīna idhā ik’tālū ʿalā l-nāsi yastawfūna
Meaning: Those who (i.e., the defrauder) when they take by measure from the people, they take in full
[Allazeena izak taaloo ‘alan naasi yastawfoon]
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ
Ayah/Verse 3: wa-idhā kālūhum aw wazanūhum yukh’sirūna
Meaning: and when they (i.e., the defrauder) give by measure to them (i.e., the people) or they weigh for them (i.e., the people) they give less ˹than due˺
[Wa izaa kaaloohum aw wazanoohum yukhsiroon]
أَلَا يَظُنُّ أُو۟لَـٰٓئِكَ أَنَّهُم مَّبْعُوثُونَ
Ayah/Verse 4: alā yaẓunnu ulāika annahum mabʿūthūna
Meaning: Do those (i.e., the defrauder) not think that they will be resurrected (i.e., raised up to be called to account)
[Alaa yazunnu ulaaa’ika annahum mab’oosoon]
لِيَوْمٍ عَظِيمٍ
Ayah/Verse 5: liyawmin ʿaẓīmin
Meaning: on a Great Day
[Li Yawmin ‘Azeem]
يَوْمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلْعَـٰلَمِينَ
Ayah/Verse 6: yawma yaqūmu l-nāsu lirabbi l-ʿālamīna
Meaning: the Day, the humankind will stand before ˹Allah˺ the Lord of the worlds
[Yawma yaqoomun naasu li Rabbil ‘aalameen]
كَلَّآ إِنَّ كِتَـٰبَ ٱلْفُجَّارِ لَفِى سِجِّينٍ
Ayah/Verse 7: kallā inna kitāba l-fujāri lafī sijjīnin
Meaning: No! Indeed, the record of the wicked is surely ˹preserved˺ in Sijjeen
[Kallaaa inna kitaabal fujjaari lafee Sijjeen]
وَمَآ أَدْرَىٰكَ مَا سِجِّينٌ
Ayah/Verse 8: wamā adrāka mā sijjīnun
Meaning: and what will make you realize what Sijjeen is
[Wa maa adraaka maa Sijjeen]
كِتَـٰبٌ مَّرْقُومٌ
Ayah/Verse 9: kitābun marqūmun
Meaning: ˹It is˺ a Book written (i.e., containing record of deeds)
[Kitaabum marqoom]
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
Ayah/Verse 10: waylun yawma-idhin lil’mukadhibīna
Meaning: Woe on that Day to the deniers
[Wailuny yawma’izil lil mukazzibeen]
ٱلَّذِينَ يُكَذِّبُونَ بِيَوْمِ ٱلدِّينِ
Ayah/Verse 11: alladhīna yukadhibūna biyawmi l-dīni
Meaning: those who deny the Day of Judgment
[Allazeena yukazziboona bi yawmid deen]
وَمَا يُكَذِّبُ بِهِۦٓ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ
Ayah/Verse 12: wamā yukadhibu bihi illā kullu muʿ’tadin athīmin
Meaning: And none can deny to it (i.e., Day of Judgment) except every sinful transgressor
[Wa maa yukazzibu biheee illaa kullu mu’tadin aseem]
إِذَا تُتْلَىٰ عَلَيْهِ ءَايَـٰتُنَا قَالَ أَسَـٰطِيرُ ٱلْأَوَّلِينَ
Ayah/Verse 13: idhā tut’lā ʿalayhi āyātunā qāla asāṭīru l-awalīna
Meaning: When Our Verses ˹of the Quran˺ are recited to him (i.e., the denier), he (i.e., the denier) says: “˹These are˺ stories of the ancients!”
[Izaa tutlaa’alaihi aayaatunaa qaala asaateerul awwaleen]
كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا۟ يَكْسِبُونَ
Ayah/Verse 14: kallā bal rāna ʿalā qulūbihim mā kānū yaksibūna
Meaning: No! But ˹In fact˺ the stain (i.e., rust) has covered upon their hearts for what they were earning
[Kallaa bal raana ‘alaa quloobihim maa kaanoo yaksiboon]
كَلَّآ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ
Ayah/Verse 15: kallā innahum ʿan rabbihim yawma-idhin lamaḥjūbūna
Meaning: No! Indeed they, surely will be veiled (i.e., screened off) from their Lord ˹Allah˺ that Day
[Kallaaa innahum ‘ar Rabbihim yawma’izil lamah jooboon]
ثُمَّ إِنَّهُمْ لَصَالُوا۟ ٱلْجَحِيمِ
Ayah/Verse 16: thumma innahum laṣālū l-jaḥīmi
Meaning: Then indeed they will burn in the hellfire
[Summa innahum lasaa lul jaheem]
ثُمَّ يُقَالُ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ
Ayah/Verse 17: thumma yuqālu hādhā alladhī kuntum bihi tukadhibūna
Meaning: then it will be said ˹to them˺, “This is what you were denying about it (i.e., hellfire).”
[Summa yuqaalu haazal lazee kuntum bihee tukazziboon]
كَلَّآ إِنَّ كِتَـٰبَ ٱلْأَبْرَارِ لَفِى عِلِّيِّينَ
Ayah/Verse 18: kallā inna kitāba l-abrāri lafī ʿilliyyīna
Meaning: No! Indeed, the record of the righteous is surely ˹preserved˺ in Illiyeen
[Kallaaa inna kitaabal abraari lafee’Illiyyeen]
وَمَآ أَدْرَىٰكَ مَا عِلِّيُّونَ
Ayah/Verse 19: wamā adrāka mā ʿilliyyūna
Meaning: and what will make you realize what Illiyun is
[Wa maaa adraaka maa ‘Illiyyoon]
كِتَـٰبٌ مَّرْقُومٌ
Ayah/Verse 20: kitābun marqūmun
Meaning: ˹It is˺ a Book written (i.e., containing record of deeds)
[Kitaabum marqoom]
يَشْهَدُهُ ٱلْمُقَرَّبُونَ
Ayah/Verse 21: yashhaduhu l-muqarabūna
Meaning: witnessed by those brought near
[Yashhadu hul muqarra boon]
إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ
Ayah/Verse 22: inna l-abrāra lafī naʿīmin
Meaning: Indeed, the righteous will be surely in Bliss (i.e., delight)
[Innal abraara lafee Na’eem]
عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ
Ayah/Verse 23: `alā l-arā’iki yanzuruna
Meaning: ˹seated˺ on couches, looking around
[‘Alal araaa’iki yanzuroon]
تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ ٱلنَّعِيمِ
Ayah/Verse 24: taʿrifu fī wujūhihim naḍrata l-naʿīmi
Meaning: You will recognize in their faces the radiance (i.e., brightness) of Bliss (i.e., delight)
[Ta’rifu fee wujoohihim nadratan na’eem]
يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ
Ayah/Verse 25: yus’qawna min raḥīqin makhtūmin
Meaning: They will be given to drink from a pure wine ˹that is˺ sealed
[Yusqawna mir raheeqim makhtoom]
خِتَـٰمُهُۥ مِسْكٌ ۚ وَفِى ذَٰلِكَ فَلْيَتَنَافَسِ ٱلْمُتَنَـٰفِسُونَ
Ayah/Verse 26: khitāmuhu mis’kun wafī dhālika falyatanāfasi l-mutanāfisūna
Meaning: its seal will be of musk. And for that let the aspirers aspire (i.e., every righteous soul make an effort)
[Khitaamuhoo misk; wa fee zaalika falyatanaafasil Mutanaafisoon]
وَمِزَاجُهُۥ مِن تَسْنِيمٍ
Ayah/Verse 27: wamizājuhu min tasnīmin
Meaning: and its mixture (i.e., flavor and essence) is of Tasneem
[Wa mizaajuhoo min Tasneem]
عَيْنًا يَشْرَبُ بِهَا ٱلْمُقَرَّبُونَ
Ayah/Verse 28: aynan yashrabu bihā l-muqarabūna
Meaning: a spring from which those nearest will drink
[‘Ainaiy yashrabu bihal muqarraboon]
إِنَّ ٱلَّذِينَ أَجْرَمُوا۟ كَانُوا۟ مِنَ ٱلَّذِينَ ءَامَنُوا۟ يَضْحَكُونَ
Ayah/Verse 29: inna alladhīna ajramū kānū mina alladhīna āmanū yaḍḥakūna
Meaning: Indeed, those who committed crimes used to laugh at those ˹believers˺ who believed
[Innal lazeena ajramoo kaanoo minal lazeena aamanoo yadhakoon]
وَإِذَا مَرُّوا۟ بِهِمْ يَتَغَامَزُونَ
Ayah/Verse 30: wa-idhā marrū bihim yataghāmazūna
Meaning: and when they (i.e., crime committers) passed by them (i.e., believers), they winked ˹in mockery about the believers˺ to one another (i.e., amongst their crime committers)
[Wa izaa marroo bihim yataghaamazoon]
وَإِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمُ ٱنقَلَبُوا۟ فَكِهِينَ
Ayah/Verse 31: wa-idhā inqalabū ilā ahlihimu inqalabū fakihīna
Meaning: and when they returned to their people, they would return jesting (i.e., enjoying their mockery)
[Wa izan qalabooo ilaaa ahlihimun qalaboo fakiheen]
وَإِذَا رَأَوْهُمْ قَالُوٓا۟ إِنَّ هَـٰٓؤُلَآءِ لَضَآلُّونَ
Ayah/Verse 32: wa-idhā ra-awhum qālū inna hāulāi laḍāllūna
Meaning: and when they (i.e., crime committers) saw them (i.e., believers), they (i.e., crime committers) would say, “Indeed, these (i.e., believers) are truly astray“ (i.e., deviated from the right way)
[Wa izaa ra awhum qaalooo inna haaa’ulaaa’i ladaaal loon]
وَمَآ أُرْسِلُوا۟ عَلَيْهِمْ حَـٰفِظِينَ
Ayah/Verse 33: wamā ur’silū ʿalayhim ḥāfiẓīna
Meaning: But they (i.e., crime committers) had not been sent as guardians over them (i.e., believers)
[Wa maaa ursiloo ‘alaihim haafizeen]
فَٱلْيَوْمَ ٱلَّذِينَ ءَامَنُوا۟ مِنَ ٱلْكُفَّارِ يَضْحَكُونَ
Ayah/Verse 34: fal-yawma alladhīna āmanū mina l-kufāri yaḍḥakūna
Meaning: So on that Day those who believe (i.e., believers) will laugh at the disbelievers
[Fal yawmal lazeena aamanoo minal kuffaari yadhakoon]
عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ
Ayah/Verse 35: `alā l-arā’iki yanzuruna
Meaning: ˹seated˺ on couches, looking on
[‘Alal araaa’iki yanzuroon]
هَلْ ثُوِّبَ ٱلْكُفَّارُ مَا كَانُوا۟ يَفْعَلُونَ
Ayah/Verse 36: hal thuwwiba l-kufāru mā kānū yafʿalūna
Meaning: Have the disbelievers been rewarded (i.e., paid back) ˹on this Day˺ for what they (i.e., disbelievers) used to do
[Hal suwwibal kuffaaru maa kaanoo yaf’aloon]
Ayah 7: Kallaaa inna kitaabal fujjaari lafee Sijjeen
Meaning:
Ayah 8: Wa maa adraaka maa Sijjeen
Meaning:
Ayah 9: Kitaabum marqoom
Meaning:
Ayah 10: Wailuny yawma’izil lil mukazzibeen
Meaning:
Ayah 11: Allazeena yukazziboona bi yawmid deen
Meaning:
Ayah 12: Wa maa yukazzibu biheee illaa kullu mu’tadin aseem
Meaning:
Ayah 13: Izaa tutlaa’alaihi aayaatunaa qaala asaateerul awwaleen
Meaning:
Ayah 14: Kallaa bal raana ‘alaa quloobihim maa kaanoo yaksiboon
Meaning:
Ayah 15: Kallaaa innahum ‘ar Rabbihim yawma’izil lamah jooboon
Meaning:
Ayah 16: Summa innahum lasaa lul jaheem
Meaning:
Ayah 17: Summa yuqaalu haazal lazee kuntum bihee tukazziboon
Meaning:
Ayah 18: Kallaaa inna kitaabal abraari lafee’Illiyyeen
Meaning:
Ayah 19: Wa maaa adraaka maa ‘Illiyyoon
Meaning:
Ayah 20: Kitaabum marqoom
Meaning:
Ayah 21: Yashhadu hul muqarra boon
Meaning:
Ayah 22: Innal abraara lafee Na’eem
Meaning:
Ayah 23: ‘Alal araaa’iki yanzuroon
Meaning:
Ayah 24: Ta’rifu fee wujoohihim nadratan na’eem
Meaning:
Ayah 25: Yusqawna mir raheeqim makhtoom
Meaning:
Ayah 26: Khitaamuhoo misk; wa fee zaalika falyatanaafasil Mutanaafisoon
Meaning:
Ayah 27: Wa mizaajuhoo min Tasneem
Meaning:
Ayah 28: ‘Ainaiy yashrabu bihal muqarraboon
Meaning:
Ayah 29: Innal lazeena ajramoo kaanoo minal lazeena aamanoo yadhakoon
Meaning:
Ayah 30: Wa izaa marroo bihim yataghaamazoon
Meaning:
Ayah 31: Wa izan qalabooo ilaaa ahlihimun qalaboo fakiheen
Meaning:
Ayah 32: Wa izaa ra awhum qaalooo inna haaa’ulaaa’i ladaaal loon
Meaning:
Ayah 33: Wa maaa ursiloo ‘alaihim haafizeen
Meaning:
Ayah 34: Fal yawmal lazeena aamanoo minal kuffaari yadhakoon
Meaning:
Ayah 35: ‘Alal araaa’iki yanzuroon
Meaning:
Ayah 36: Hal suwwibal kuffaaru maa kaanoo yaf’aloon
Meaning:
It is derived from the very first verse; Wayl-ul-lil mutaffifin.
83. Surah Al-Mutaffifin – The Defrauding
Ibn Kathir:- Read Tafseer on Surah Al-Mutaffifin
Yusuf Ali:- Read Tafseer on Surah Al-Mutaffifin
Maududi:- Read Tafseer on Surah Al-Mutaffifin
Period of Revelation
The style of the Surah and its subject matter clearly show that it was revealed in the earliest stage at Makkah, when surah after surah was being revealed to impress the doctrine of the Hereafter on the people’s minds. This Surah was revealed when they had started ridiculing the Muslims and disgracing them publicly in the streets and in their assemblies, but persecution and manhandling of the Muslims had not yet started. Some commentators regard this as a Madani Surah. This misunderstanding has been caused by a tradition from Ibn Abbas according to which when the Holy Prophet (upon whom be peace) arrived in Madinah, the evil of giving short weight and measure was widespread among the people there. Then Allah sent down Wayl ul-lil mutaffifin and the people began to give full weight and measure. (Nasa’i, Ibn Majah, Ibn Marduyah, Ibn Jarir, Baihaqi: Shu`ab-il-Iman) But, as we have explained in the introduction to Surah Ad-Dahr, the common practice with the Companions and their successors was that when they found that a verse applied to a certain matter of life, they would say that it had been sent down concerning that particular matter. Therefore, what is proved by the tradition of Ibn Abbas is that when after his emigration to Madinah the Holy Prophet (upon whom be peace) saw that the evil was widespread among the people there, he recited this Surah before them by Allah’s Command and this helped them mend their ways.
Theme and Subject Matter
The theme of this Surah too is the Hereafter. In the first six verses the people have been taken to task for the prevalent evil practice in their commercial dealings. When they had to receive their due from others, they demanded that it be given in full, but when they had to measure or weigh for others, they would give less than what was due. Taking this one evil as an example out of countless evils prevalent in society, it has been said that it is an inevitable result of the heedlessness of the Hereafter. Unless the people realized that one day they would have to appear before God and account for each single act they performed in the world, it was not possible that they would adopt piety and righteousness in their daily affairs. Even if a person might practice honesty in some of his less important dealings in view of “honesty is the best policy,” he would never practice honesty on occasions when dishonesty would seem to be “the best policy”. Man can develop true and enduring honesty only when he fears God and sincerely believes in the Hereafter, for then he would regard honesty not merely as “a policy” but as “a duty” and obligation, and his being constant in it, or otherwise, would not be dependent on its being useful or useless in the world.
Thus, after making explicit the relation between morality and the doctrine of the Hereafter in an effective and impressive way, in vv. 7-17, it has been said: The deeds of the wicked are already being recorded in the black list of the culprits, and in the Hereafter they will meet with utter ruin. Then in vv. 18-28, the best end of the virtuous has been described and it has been laid that their deeds are being recorded in the list of the exalted people, on which are appointed the angels nearest to Allah.
In conclusion, the believers have been consoled, and the disbelievers warned, as if to say: “The people who are disgracing and humiliating the believers today, are culprits who, on the Resurrection Day, will meet with a most evil end in consequence of their conduct, and these very believers will feel comforted when they see their fate.”
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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