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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.
وَٱلْفَجْرِ
Ayah/Verse 1: wal-fajri
Meaning: By the dawn (i.e., day-break)
[Wal-Fajr]
وَلَيَالٍ عَشْرٍ
Ayah/Verse 2: walayālin ʿashrin
Meaning: and ˹by˺ the ten nights
[Wa layaalin ‘ashr]
وَٱلشَّفْعِ وَٱلْوَتْرِ
Ayah/Verse 3: wal-shafʿi wal-watri
Meaning: and ˹by˺ the even and the odd
[Wash shaf’i wal watr]
وَٱلَّيْلِ إِذَا يَسْرِ
Ayah/Verse 4: wa-al-layli idhā yasri
Meaning: and ˹by˺ the night when it passes
[Wallaili izaa yasr]
هَلْ فِى ذَٰلِكَ قَسَمٌ لِّذِى حِجْرٍ
Ayah/Verse 5: hal fī dhālika qasamun lidhī ḥij’rin
Meaning: Is ˹there not˺ in ˹all˺ that, an oath ˹sufficient˺ for those who understand
[Hal fee zaalika qasamul lizee hijr]
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
Ayah/Verse 6: alam tara kayfa faʿala rabbuka biʿādin
Meaning: Have you not seen how your Lord ˹Allah˺ dealt with ‘aad
[Alam tara kaifa fa’ala rabbuka bi’aad]
إِرَمَ ذَاتِ ٱلْعِمَادِ
Ayah/Verse 7: irama dhāti l-ʿimādi
Meaning: ˹the people of˺ iram, with the lofty (i.e., tall) pillars
[Iramaa zaatil ‘imaad]
ٱلَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى ٱلْبِلَـٰدِ
Ayah/Verse 8: allatī lam yukh’laq mith’luhā fī l-bilādi
Meaning: The like of whom had never been created in ˹any of˺ the lands
[Allatee lam yukhlaq misluhaa fil bilaad]
وَثَمُودَ ٱلَّذِينَ جَابُوا۟ ٱلصَّخْرَ بِٱلْوَادِ
Ayah/Verse 9: wathamūda alladhīna jābū l-ṣakhra bil-wādi
Meaning: and ˹How Allah dealt with the people of˺ thamûd, who carved out the rocks in the valley ˹to make their dwellings˺
[Wa samoodal lazeena jaabus sakhra bil waad]
وَفِرْعَوْنَ ذِى ٱلْأَوْتَادِ
Ayah/Verse 10: wafir’ʿawna dhī l-awtādi
Meaning: and ˹How Allah dealt with˺ pharaoh (i.e., fir‘aun), possessor of the stakes
[Wa fir’awna zil awtaad]
ٱلَّذِينَ طَغَوْا۟ فِى ٱلْبِلَـٰدِ
Ayah/Verse 11: alladhīna ṭaghaw fī l-bilādi
Meaning: ˹all of˺ those who transgressed (i.e., exceeded all limits) in the lands
[Allazeena taghaw fil bilaad]
فَأَكْثَرُوا۟ فِيهَا ٱلْفَسَادَ
Ayah/Verse 12: fa-aktharū fīhā l-fasāda
Meaning: and increased the corruption therein (i.e., land)
[Fa aksaroo feehal fasaad]
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
Ayah/Verse 13: faṣabba ʿalayhim rabbuka sawṭa ʿadhābin
Meaning: So your Lord ˹Allah˺ poured on them a scourge of punishment
[Fasabba ‘alaihim Rabbuka sawta ‘azaab]
إِنَّ رَبَّكَ لَبِٱلْمِرْصَادِ
Ayah/Verse 14: inna rabbaka labil-mir’ṣādi
Meaning: Indeed, your Lord ˹Allah˺ is surely Ever Watchful
[Inna Rabbaka labil mirsaad]
فَأَمَّا ٱلْإِنسَـٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ
Ayah/Verse 15: fa-ammā l-insānu idhā mā ib’talāhu rabbuhu fa-akramahu wanaʿʿamahu fayaqūlu rabbī akramani
Meaning: And as for the human being, when his Lord ˹Allah˺ does test him (i.e., human being) and ˹Allah˺ is generous to him and favors him, then he (i.e., human being) says, “My Lord has honored me“
[Fa ammal insaanu izaa mab talaahu Rabbuhoo fa akramahoo wa na’ ‘amahoo fa yaqoolu rabbeee akraman]
وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ
Ayah/Verse 16: wa-ammā idhā mā ib’talāhu faqadara ʿalayhi riz’qahu fayaqūlu rabbī ahānani
Meaning: But when He ˹Allah˺ does test him (i.e., human being) and ˹Allah˺ restricts for him his provision (i.e., means of life), then he (i.e., human being) says, “My Lord has humiliated me“
[Wa ammaaa izaa mabtalaahu faqadara ‘alaihi rizqahoo fa yaqoolu rabbeee ahaanan]
كَلَّا ۖ بَل لَّا تُكْرِمُونَ ٱلْيَتِيمَ
Ayah/Verse 17: kallā bal lā tuk’rimūna l-yatīma
Meaning: No! But you (i.e., human being) do not honor the orphan (i.e., by treating with kindness and generosity)
[Kalla bal laa tukrimooo nal yateem]
وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
Ayah/Verse 18: walā taḥāḍḍūna ʿalā ṭaʿāmi l-mis’kīni
Meaning: and you (i.e., human being) do not encourage ˹self and other˺ to feed the poor
[Wa laa tahaaaddoona ‘alaata’aamil miskeen]
وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلًا لَّمًّا
Ayah/Verse 19: watakulūna l-turātha aklan lamman
Meaning: and you (i.e., human being) consume the inheritance ˹of others˺, devouring (i.e., consuming it greedily) altogether
[Wa taakuloonat turaasa aklal lammaa]
وَتُحِبُّونَ ٱلْمَالَ حُبًّا جَمًّا
Ayah/Verse 20: watuḥibbūna l-māla ḥubban jamman
Meaning: and you (i.e., human being) love the wealth with immense (i.e., too much) love
[Wa tuhibboonal maala hubban jammaa]
كَلَّآ إِذَا دُكَّتِ ٱلْأَرْضُ دَكًّا دَكًّا
Ayah/Verse 21: kallā idhā dukkati l-arḍu dakkan dakkan
Meaning: No! When the earth is pounded, ˹by˺ pounding ˹and˺ pounding (i.e., over and over)
[Kallaaa izaaa dukkatil ardu dakkan dakka]
وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا
Ayah/Verse 22: wajāa rabbuka wal-malaku ṣaffan ṣaffan
Meaning: and comes your Lord ˹Allah˺, and the angels rank upon rank
[Wa jaaa’a Rabbuka wal malaku saffan saffaa]
وَجِا۟ىٓءَ يَوْمَئِذٍۭ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ ٱلْإِنسَـٰنُ وَأَنَّىٰ لَهُ ٱلذِّكْرَىٰ
Ayah/Verse 23: wajīa yawma-idhin bijahannama yawma-idhin yatadhakkaru l-insānu wa-annā lahu l-dhik’ra
Meaning: and Hell is brought forth on that Day, that day the human being will remember ˹their worldly deeds˺, but how will the remembrance ˹of their worldly deeds benefit on that day˺ to him (i.e., human being)
[Wa jeee’a yawma’izim bi jahannnam; Yawma ‘iziny yatazakkarul insaanu wa annaa lahuz zikraa]
يَقُولُ يَـٰلَيْتَنِى قَدَّمْتُ لِحَيَاتِى
Ayah/Verse 24: yaqūlu yālaytanī qaddamtu liḥayātī
Meaning: he (i.e., human being) will say ˹regretfully˺, “Oh, I wish I had sent ahead ˹good deeds˺ for my life (i.e., life of the hereafter)”
[Yaqoolu yaa laitanee qaddamtu lihayaatee]
فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٌ
Ayah/Verse 25: fayawma-idhin lā yuʿadhibu ʿadhābahu aḥadun
Meaning: So on that Day, no one will punish ˹as severely˺ as He ˹Allah˺ punishes
[Fa Yawma izil laa yu’azzibu ‘azaabahooo ahad]
وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ
Ayah/Verse 26: walā yūthiqu wathāqahu aḥadun
Meaning: and no one will bind (i.e., shackle firmly) as He ˹Allah˺ binds
[Wa laa yoosiqu wasaaqa hooo ahad]
يَـٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ
Ayah/Verse 27: yāayyatuhā l-nafsu l-muṭ’ma-inatu
Meaning: [righteous soul will be said] O you the satisfied soul
[Yaaa ayyatuhan nafsul mutma ‘innah]
ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
Ayah/Verse 28: ir’jiʿī ilā rabbiki rāḍiyatan marḍiyyatan
Meaning: “Come back to your Lord ˹Allah˺ well-pleased and well-pleasing
[Irji’eee ilaa Rabbiki raadiyatam mardiyyah]
فَٱدْخُلِى فِى عِبَـٰدِى
Ayah/Verse 29: fa-ud’khulī fī ʿibādi
Meaning: So enter among My servants
[Fadkhulee fee ‘ibaadee]
وَٱدْخُلِى جَنَّتِى
Ayah/Verse 30: wa-ud’khulī jannatī
Meaning: and enter My Paradise”
[Wadkhulee jannatee]
The Surah is so designated after the word wal-fajr with which it opens
89. Surah Al-Fajr – The Dawn
Ibn Kathir:- Read Tafseer on Surah Al-Fajr
Yusuf Ali:- Read Tafseer on Surah Al-Fajr
Maududi:- Read Tafseer on Surah Al-Fajr
Period of Revelation
Its contents show that it was revealed at the stage when persecution of the new converts to Islam had begun in Makkah. On that very basis the people of Makkah have been warned of the evil end of the tribes of Ad and Thamud and of Pharaoh.
Theme and Subject Matter
Its theme is to affirm the meting out of rewards and punishments in the Hereafter, which the people of Makkah were not prepared to acknowledge, Let us consider the reasoning in the order in which it has been presented.
First of all, swearing oaths by the dawn, the ten nights, the even and the odd, and the departing night, the listeners have been asked: “Are these things not enough to testify to the truth of that which you are refusing to acknowledge?” From the explanation that we have given of these four things in the corresponding notes, it will become clear that these things are a symbol of the regularity that exists in the night and day, and swearing oaths by these the question has been asked in the sense: Even after witnessing this wise system established by God, do you still need any other evidence to show that it is not beyond the power of that God Who has brought about this system to establish the Hereafter, and that it is the very requirement of his wisdom that He should call man to account for his deeds?
Then, reasoning from man’s own history, the evil end of the Ad and the Thamud and Pharaoh has been cited as an example to show that when they transgressed all limits and multiplied corruption in the earth, Allah laid upon them the scourge of His chastisement. This is a proof of the fact that the system of the universe is not being run by deaf and blind forces, nor is the world a lawless kingdom of a corrupt ruler, but a Wise Ruler is ruling over it, the demand of Whose wisdom and justice is continuously visible in the world itself in man’s own history that He should call to account, and reward and punish accordingly, the being whom He has blessed with reason and moral sense and given the right of appropriation in the world.
After this, an appraisal has been made of the general moral state of human society of which Arab paganism was a conspicuous example; two aspects of it in particular, have been criticized: first the materialistic attitude of the people on account of which overlooking the moral good and evil, they regarded only the achievement of worldly wealth, rank and position, or the absence of it, as the criterion of honor or disgrace, and had forgotten that neither riches was a reward nor poverty a punishment, but that Allah is trying man in both conditions to see what attitude he adopts when blessed with wealth and how he behaves when afflicted by poverty. Second, the people’s attitude under which the orphan child in their society was left destitute on the death of the father. Nobody asked after the poor; whoever could, usurped the whole heritage left by the deceased parent, and drove away the weak heirs fraudulently. The people were so afflicted with an insatiable greed for wealth that they were never satisfied however much they might hoard and amass. This criticism is meant to make them realize as to why the people with such an attitude and conduct in the life of the world should not be called to account for their misdeeds.
The discourse has been concluded with the assertion that accountability shall certainly be held and it will be held on the Day when the Divine Court will be established. At that time the deniers of the judgment will understand that which they are not understanding now in spite of instruction and admonition, but understanding then will be of no avail. The denier will regret and say, “Would that I had provided for this Day beforehand while I lived in the world.” But his regrets will not save him from Allah’s punishment. However, as for the people who would have accepted the Truth, which the heavenly books and the Prophets of God were presenting, with full satisfaction of the heart in the world, Allah will be pleased with them and they will be well pleased with the rewards bestowed by Allah. They will be called upon to join the righteous and enter Paradise.
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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