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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.
وَٱلَّيْلِ إِذَا يَغْشَىٰ
Ayah/Verse 1: wa-al-layli idhā yaghshā
Meaning: By the night when it covers ˹in darkness˺
[Wallaili izaa yaghshaa]
وَٱلنَّهَارِ إِذَا تَجَلَّىٰ
Ayah/Verse 2: wal-nahāri idhā tajallā
Meaning: and ˹by˺ the day when it appears ˹in brightness˺
[Wannahaari izaa tajalla]
وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
Ayah/Verse 3: wamā khalaqa l-dhakara wal-unthā
Meaning: and He ˹Allah˺ Who created the male and the female
[Wa maa khalaqaz zakara wal unthaa]
إِنَّ سَعْيَكُمْ لَشَتَّىٰ
Ayah/Verse 4: inna saʿyakum lashattā
Meaning: Indeed, your efforts (i.e., striving) are surely diverse (i.e., different)
[Inna sa’yakum lashattaa]
فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ
Ayah/Verse 5: fa-ammā man aʿṭā wa-ittaqā
Meaning: So as for he who gives and fears ˹Allah˺
[Fa ammaa man a’taa wattaqaa]
وَصَدَّقَ بِٱلْحُسْنَىٰ
Ayah/Verse 6: waṣaddaqa bil-ḥus’nā
Meaning: and believes in the best (i.e., finest reward)
[Wa saddaqa bil husnaa]
فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ
Ayah/Verse 7: fasanuyassiruhu lil’yus’rā
Meaning: then We will ease him (i.e., for such a one) towards ease
[Fasanu yassiruhoo lilyusraa]
وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ
Ayah/Verse 8: wa-ammā man bakhila wa-is’taghnā
Meaning: But as for he who withholds (i.e., stingy) and considers himself self-sufficient
[Wa ammaa man bakhila wastaghnaa]
وَكَذَّبَ بِٱلْحُسْنَىٰ
Ayah/Verse 9: wakadhaba bil-ḥus’nā
Meaning: and denies the best (i.e., finest reward)
[Wa kazzaba bil husnaa]
فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ
Ayah/Verse 10: fasanuyassiruhu lil’ʿus’rā
Meaning: Then We will ease him towards difficulty
[Fasanu yassiruhoo lil’usraa]
وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ
Ayah/Verse 11: wamā yugh’nī ʿanhu māluhu idhā taraddā
Meaning: And his wealth will be of no benefit to him when he falls
[Wa maa yughnee ‘anhu maaluhooo izaa taraddaa]
إِنَّ عَلَيْنَا لَلْهُدَىٰ
Ayah/Verse 12: inna ʿalaynā lalhudā
Meaning: Indeed, The Guidance ˹to guide˺ is upon Us
[Inna ‘alainaa lal hudaa]
وَإِنَّ لَنَا لَلْـَٔاخِرَةَ وَٱلْأُولَىٰ
Ayah/Verse 13: wa-inna lanā lalākhirata wal-ūlā
Meaning: and indeed, to Us belongs the last (i.e., hereafter) and the first (i.e., worldly life)
[Wa inna lanaa lal Aakhirata wal oolaa]
فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ
Ayah/Verse 14: fa-andhartukum nāran talaẓẓā
Meaning: So, I ˹Allah˺ warn you of a blazing (i.e., raging) Fire
[Fa anzartukum naaran talazzaa]
لَا يَصْلَىٰهَآ إِلَّا ٱلْأَشْقَى
Ayah/Verse 15: lā yaṣlāhā illā l-ashqā
Meaning: none will burn therein except the most wicked (i.e., unfortunate one)
[Laa yaslaahaaa illal ashqaa]
ٱلَّذِى كَذَّبَ وَتَوَلَّىٰ
Ayah/Verse 16: alladhī kadhaba watawallā
Meaning: the one who denied ˹the truth˺ and turned away ˹from the truth˺
[Allazee kazzaba wa tawallaa]
وَسَيُجَنَّبُهَا ٱلْأَتْقَى
Ayah/Verse 17: wasayujannabuhā l-atqā
Meaning: but the most righteous (i.e., the fortunate one) will be kept far away from it (i.e., spared from the blazing Fire)
[Wa sa yujannnabuhal atqaa]
ٱلَّذِى يُؤْتِى مَالَهُۥ يَتَزَكَّىٰ
Ayah/Verse 18: alladhī yu’tī mālahu yatazakkā
Meaning: the one who gives from his own wealth to purify himself
[Allazee yu’tee maalahoo yatazakkaa]
وَمَا لِأَحَدٍ عِندَهُۥ مِن نِّعْمَةٍ تُجْزَىٰٓ
Ayah/Verse 19: wamā li-aḥadin ʿindahu min niʿ’matin tuj’zā
Meaning: and ˹the giver˺ does not ˹give˺ to anyone ˹expecting˺ any favor in return with him (i.e., from the receiver)
[Wa maa li ahadin ‘indahoo min ni’matin tujzaaa]
إِلَّا ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلْأَعْلَىٰ
Ayah/Verse 20: illā ib’tighāa wajhi rabbihi l-aʿlā
Meaning: but ˹gives only for˺ seeking the Countenance (i.e., Pleasure) of his Lord ˹Allah˺, The Most High
[Illab tighaaa’a wajhi rabbihil a ‘laa]
وَلَسَوْفَ يَرْضَىٰ
Ayah/Verse 21: walasawfa yarḍā
Meaning: And soon, surely he ˹the giver˺ will be well-pleased
[Wa lasawfa yardaa]
The Surah takes its name from the word wal-lail with which it opens.
92. Surah Al-Lail – The Night
Ibn Kathir:- Read Tafseer on Surah Al-Lail
Yusuf Ali:- Read Tafseer on Surah Al-Lail
Maududi:- Read Tafseer on Surah Al-Lail
Period of Revelation
Its subject matter so closely resembles that of Surah Ash-Shams that each Surah seems to be an explanation of the other. It is one and the same thing which has been explained in Surah Ash-Shams in one way and in this Surah in another. This indicates that both these Surahs were sent down in about the same period.
Theme and Subject Matter
Its theme is to distinguish between the two different ways of life and to explain the contrast between their ultimate ends and results. In view of the subject matter this Surah consists of two parts, the first part consisting of vv. 1-11 and the second of vv. 12-21.
In the first part, at the outset it has been pointed out that the strivings and doings that the individuals, nations and groups of mankind are engaged in in the world, are, in respect of their moral nature, as divergent as the day is from the night, and the male from the female. After this, according to the general style of the brief Surahs of the Quran, three moral characteristics of one kind and three moral characteristics of the other kind have been presented as an illustration from among a vast collection of the strivings and activities of man, from which every man can judge which style of life is represented by one kind of the characteristics and which style of life by the other kind. Both these styles have been described in such brief, elegant. and pithy sentences that they move the heart and go down into memory as soon as one hears them. Characteristics of the first kind are that one should spend one’s wealth, adopt God-consciousness and piety, and acknowledge the good as good. The second kind of the characteristics are that one should be miserly, should least care for God’s pleasure and His displeasure, and should repudiate what is good and right. Then it has been stated that these two modes of action which are clearly divergent, cannot be equal and alike in respect of their results. But, just as they are divergent in their nature, so they are divergent in their results. The person (or group of persons) who adopts the first mode of action, Allah will make easy for him the correct way of life, so much so that doing good will become easy for him and doing evil difficult. On the contrary, he who adopts the second mode of life, Allah will make easy for him the difficult and hard way of life, so much so that doing evil will become easy for him and doing good difficult. This passage has been concluded with a most effective and touching sentence, saying: “This worldly wealth for the sake of which man is even prepared to risk his life will not go down with him into the grave; therefore, what will it avail him after death?”
In the second part also three truths have been stated equally briefly. First, that Allah has not left man uninformed in the examination hall of the world, but He has taken on Himself the responsibility to tell him which one is the straight and right way out of the different ways of life. Here, there was no need to point out that by sending His Messenger and His Book He has fulfilled His this responsibility, for both the Messenger and the Book were present to afford the guidance. Second, that the Master of both the world and the Hereafter is Allah alone. If you seek the world, it is He Who will give it, and if you seek the Hereafter, again it is He Who will give it. Now, it is for you to decide what you should seek from Him. The third truth that has been stated is that the wretched one who rejects the good, which is being presented through the Messenger and the Book, and turns away from it, will have a blazing fire ready for him. As for the God fearing person who spends his wealth in a good cause, without any selfish motive, only for the sake of winning his Lord’s good pleasure, his Lord will be pleased with him and will bless him with so much that he will be well pleased with Him.
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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