Abu ‘Abdur-Rahman Ibraahim Muhammad (1) said, “Taking a few months, a year or even two years to perfect the knowledge of tajweed (the rules of reciting the Qurýan) should not be considered a waste of time. If you were to listen to the recitation of many students of knowledge and inviters to Islam, you would not notice any difference between their recitations  and the recitation of the normal, everyday person who does not recite the Qur’an properly!? This is a problem and shortcoming that the student of knowledge and the inviter to Islam should try to correct in the beginning of their quests for knowledge.”

(1) – See page 5 of The Explanation of Tufatul-Atfaal fee at-Tajweed by AbuAbdur-Rahman  Ibrahim Ibn Muhammad, Instructor of at-Tajweed and Various Recitations of the Qur’an at Darul-Hadith in Dammaj, Yemen

Source://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=6740

So, there are some good tips one can follow in teaching kids how to memorize Quran:

1- Start with that which is easiest to read and memorize, namely Sooratal-Faatihah, then with the last juz’, working from the end. Starting with something easy helps one to move on to more difficult material. Moreover she will have a real need for that when she starts to learn the prayer.

2- The amount to be memorized every day should be small, so that she will be able to memorize it and it will be easy for her to memorize what comes next. This amount will vary from one child to the next,depending on his or her intelligence and memory.

3- Review often so that what has been memorized will stick. Do not let any day go by without memorizing something new and reviewing the old.

4- Encourage her by giving her a prize every time she finishes a juz’ – for example – and memorizes it well.

5- Start to move from prompting her and having her repeat, which is usually the first stage in memorization, to teaching her how to read, so that it will be easy for her to read the Qur’aan by herself at times when her sister or teacher are not present.

6- Let her get used to reciting what she has memorized in her prayer, whether that is obligatory or naafil prayer, once she reaches an age where prayer is required of her and she can understand it.

7- Let her get used to listening to what she has memorized on tapes or on the computer, so that she can hear both a good pronunciation and good recitation, and she can review and consolidate what she has learned.

8- Choose a good time for memorization when there are few distractions– such as after Fajr or between Maghrib and ‘Isha’. Avoid times when she is hungry, tired or sleepy.

9- Praise her for what she has memorized in front of neighbours and relatives, so as to encourage her and encourage them to do the same thing; at the same time, pray for refuge for her with Allaah for fear of the evil eye and envy (hasad).

10- It is essential for her to have one style of Mus-haf with no changes, so that the layout of the verses will be imprinted in her memory.

11- You should encourage her to write out what she has memorized so that she may combine learning how to write with reinforcing what she has memorized.

Source: http://www.protectedpearl.com/apps/blog/show/3079001-tips-for-teaching-kids-how-to-memorize-the-quran

What is your advice for the one who has embarked on the journey to memorize the Quran?

“Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.”

Assalaam alaikum wa rahmatullahi wa barakatuh.  First of all, I thank you for the good supposition you have about me, pray that this is for the benefit of the Muslims, and ask Allah to guide me in my answers to that which is best and helpful to the Muslims who wish to learn and memorize the Words of Allah.

This question alone is one that books could be written on. I will try not to, but it is hard. The main three points of advice surround intention, schedule, and being tested.

Intention

Of course the first step is to make one’s intention solely for the pleasure of Allah and not for any earthly gain.  I say “of course” thinking that it is hardly possible for one to embark on this journey without pure intentions, as it is one that requires great amounts of time, patience, and perseverance, continual supplication to Allah for success, and deep from the gut determination. Then again, lately there has been a rise in Muslims forging documents, claiming to have a certificate they don’t, or a chain of transmission that they don’t, all to charge others great amounts of money for the chance to recite to them.  The stories get more and more amazing as the years go by and some Muslims lose track of the fact that Allah is always monitoring, watching our every move and knows what is in our hearts.  For that reason, I feel like it is still the number one thing to say, even though it is obvious.  The Muslim brothers or sisters who have embarked on or are going to embark on this journey need to be honest with themselves and clear up any kind of wiswas (whispers) that may occur in their intentions.

The student may want to research the sound ahaadeeth on the benefits of memorizing the Qur’an and the honor those who have memorized receive on the Day of Resurrection. One may put posters up in different  part of the house with some of the ahaadeeth, then change them every week or so, to help refresh the intentions and feel motivated.

Schedule

The next is to set up a reasonable schedule, one including daily memorization and review.  It is of the upmost importance that this schedule is neither too ambitious, so the student of memorization doesn’t get frustrated and give up, nor too easy so the student feels unchallenged and loses interest.  It is always best that the memorization and review are sequential and not random. This helps give the memorizer a clear picture of where he/she is and where he/she is going.

The best way for most is to be in an organized group with a set curriculum, time and days of class.  This helps keep motivation up, as no one likes to be behind the class, and also formulates bonds of brotherhood/sisterhood between the students for mutual cooperation and assistance.  There are some who do better on an individualized program, but with a group where each person recites what he/she has memorized to the teacher or individually has a set date for reciting his/her memorization to a teacher.  Still others have the patience, perseverance, and self motivation and control to do the memorization by their selves. On the whole, this form takes the most struggle as it is easy to get distracted and fall out of the daily routine when there is no appointed time to recite to a teacher and no group for extra motivation.

It is important to set apart a specific time of day to memorize and review, the time of day when there is the least amount of noise, and least amount of chance of being bothered or distracted. This time is set by the individual circumstances, but if possible right after fajr is what I would recommend.

Review/Testing

Don’t be in a hurry to finish memorizing and whiz through it without the memorization being firm.  The student should be able to close the mushaf (copy of the Quran) and recite what he/she memorized completely without a mistake, then that same section should be repeated during the day.  It is very important, no, imperative, that someone who is proficient in the Qur’an listens to what has been memorized and checks it.  It is also crucial to be tested on a whole juz’ when finished, and then on groups of ajzaa, such as 3, 5, or 10 at a time as the memorizer progresses through the stages of putting the Qur’an in their memory.

The review part of the daily section is just as important as the new memorization. One cannot call himself or herself a haafidh when in fact he/she memorized piece by piece and never put it together or reviewed intensely.

How does one face a period of laziness that might attack in the middle of this journey?

The student of the Qur’an needs to realize before they start that shaytaan is going to come to them and try to dissuade them from their noble goal.  The wiswas can be in the form of making one feel like it is never going to end, or seeing others having “fun” while the student is struggling forth, or any other sort of tool.  Knowing this should keep the student on guard and help recognize the cause of the laziness or feeling of wanting to stop.
The worst thing to do at this time is take a break from memorizing.  This will make returning to the memorization more difficult and usually one will feel like the task has become harder.  The best thing to do is make dua’, renew one’s intentions, change the hadeeth on the wall to a new one and read all the previously hung hadeeth. Reading other’s stories of struggle can also help.

What is the best way to schedule memorization around work, school, and/or other responsibilities? Or is it recommended to take time off and devote oneself completely for it,  for better results?

As previously mentioned, the student of memorization needs to find a quiet, consistent time where he/she can memorize and review.  Memorization should have first priority in the day, and insha’Allah there will be barakah in the remaining activities.

It is hard to say whether it is better to take time off from studies and work to memorize or not.  Oftentimes with a tight schedule and well planned time control one can do more than freeing oneself completely to devote all one’s time to memorization.  For many, taking time off is not an option.  Others do better in a classroom situation with a set curriculum and complete devotion to memorization.

Any tips on the best way to memorize the Mutashabihaat verses? (i.e. those verses that are repeated, similar, etc.)

Memorizing them isn’t nearly as difficult as keeping them straight when reviewing.  Since memorizing is a slow build up, the first few mutashaabihaat are not too difficult to keep straight.  It is later when firming up memorization and reviewing that it can become difficult.  One tool is writing down the different  stories of the same content or groups of aayaat and comparing them.  As the same story comes up in different surahs, the memorizer can add the new aayaat to his/her comparative list and study them and review them all at the same time, finding the similarities and differences.  The stories of the Prophets is one area in which this is especially needed.

There are numerous books in Arabic which help with the mutashaabihaat and there are poems.  One specific poem which helped me personally was As-Sakhkhaawiyyah.  I didn’t memorize the whole poem, but learned some parts and read through it and that helped keep many things straight.  For example the lines outlining the places in the Qur’an which have  abadan after khaalideen feeha really helped.

Some Muslims just can keep them straight by themselves, though, masha’ Allah and don’t need mnemonic devices to keep them straight.

Many Muslims feel that learning tajweed is not necessary; can you shed some light on why it is a critical part of learning the Qur’an?

The Qur’an was revealed in the Arabic language and was recited by the Prophet, peace and blessings of Allah upon him, and the Sahabah with tajweed.  Why would one want to recite it another way?  The Arabs at the time of revelation spoke with idhgaam, ikhfa’, etc, all the rules we now study to be able to read the Qur’an with tajweed.  There are parts of tajweed which were not in the normal Arab speech such as the lengthening of the sounds in the mudood, and this was then passed down in authentic chains of transmission to us and documented in the old books on tajweed.
There are parts of tajweed which are vital to know, since without applying them the actual letters can change in sound and a major mistake is made.  This is the basic tajweed knowledge that all Muslims should apply in their reading, whether they are memorizing the whole Qur’an, or just memorizing a few for their prayers.

What level of tajweed does one need to possess before embarking on the journey to memorize Quran?

This would depend on one’s ultimate goal. If one is memorizing with the intention of never teaching anyone else and just to get the honor and reward, then it would be enough to know the basic rules such as the laam saakinah, mudood, noon saakinah, makhraj, and meem saakinah.  I would caution however, that many times Muslims memorize, then later decide they want to teach or find themselves in a situation in which they are the only ones around who knows any amount of Qur’an, or change their mind and want an ijaazah, and then have to go back and learn everything in detail.  This can be quite difficult.

For most Muslims I would say that they should learn the above, plus all the rest of detailed tajweed because those who have memorized are usually called upon to teach and have a duty to help other Muslims.  One cannot teach properly without having a strong basis of knowledge themselves.  One can start memorizing at a slow level while learning the tajweed rules and being corrected on its application in recitation, and later after learning the required tajweed step up the memorization quantity.

Is it possible for one to perfect their tajweed and pronunciation without a teacher, perhaps through listening to recorded recitations only?

It is possible, but not very likely. The way the Qur’an has been taught from the early days of this nation and will continue to be taught is by oral transmission, being taught and listened to and corrected by a trained, mastered Qur’an teacher.  There are a few who are very good at imitating sounds and have the ear to pick up the small minute changes in sound heard from recordings and produce them with their own mouth, but this is not the average person, not even some, instead it is a rare case.  Again, it can happen, but the general rule for the vast majority is that it is extremely important that one is corrected by a trained teacher.

Is it required to memorize the last harakah of each ayah if one does not have a solid background in Arabic grammar?

One doesn’t need to have a solid background in Arabic grammar to memorize the last harakah of the aayah.  One needs to have a solid Arabic grammar background to explain the reason for the harakah.  When we memorize the Qur’an we should pay attention to the last harakah and try to memorize it with the rest of the aayah.  Many shuyookh giving ijazaah request the student of the ijaazah to join aayaat together particularly in the shorter surahs to make sure the student knows the vowel on the last letter of an aayah. Knowing the vowel on the last letter of the aayah becomes particularly important in learning and applying the different qira’aat.

Many people associate memorization with being young. Is it possible for someone to begin memorizing after the ‘golden years’ of memorization? And what is your advice for such a person?

Youth on the whole can memorize easier, but age should not stop anyone from memorizing.  Sometimes Muslims have a mental picture of those over 40 or 50 not being able to memorize, but there are many stories of Muslims memorizing the Qur’an later in life, some even starting in their 60’s and succeeding in completion.

With purity of intention, lots of dua’ asking Allah to make it simple, and determination, nothing is impossible with Allah’s help.

I know of a sister in her 30s with 5 children who memorized the whole Qur’an in 3 years and went on to get an ijaazah.  She had to sacrifice sleep and many other things we generally hold important, but she did it for Allah, and by His will, she accomplished her goal. My advice is to never give up.

What advice do you have for new Muslims and older Muslims who face difficulty with memorizing and pronunciation?

The same advice as above, do not give up.  Turn to Allah, don’t be afraid of the struggle and devote yourself to the Qur’an.  You do have to sacrifice, but the reward of Allah is great for all your efforts.  Some give up too easily, but be stubborn in your pursuit of reading the words of Allah correctly and keep trying.  Don’t make excuses for yourself and don’t let your ego get in your way.  The students who do the best on the whole are those who are eager to be corrected, do not complain, and are not afraid to make a mistake.

What are some habits that a student of the Qur’an should implement?

You probably mean study habits, but more important is improving themselves as Muslims and making that a habit.  Pray tahajjud, fast extra fasts, make sure you implement the aayaat of Qur’an in your life and are a shining example of those of the Qur’an.
Stay away from sin, repent for all your sins and stop anything that is not suitable for “ahl al-Qur’an.” (the people of the Qur’an)

Do not waste time, it is a precious commodity for the student of the Qur’an, so use it wisely and use it for the sake of Allah. This is something I can’t say enough.  Many Muslims have lofty goals, but lose their precious time searching the Internet for different recordings of recitation from multiple shuyookh, looking up details of the qira’aat and other advanced details of tajweed when they themselves are relatively beginners or have not progressed far in their memorization.   Focus on the task at hand, and listen to one of the masters of tajweed such as Sheikh Al-Husary or Sheikh Abdullah Basfar.

What should be the goal(s) of a student who has completed their memorization and what should they do after this?

This is really up to the student for most aspects, but the goal that should be shared by all after memorizing the Qur’an is to firm up the memorization and have a very strong review program to keep themself a hafidh. Once the memorization is complete it is not the end, it is just the beginning.

If the student of the Qur’an would like to achieve an ijaazah of the Qur’an after memorizing and firming up the memorization, they should approach a sheikh or sheikhah with an ijaazah and be evaluated by them.  If the student has not memorized the Jazariyyah poem, and wished to get an ijaazah in the Qur’an, he/she should memorize the Jazariyyah and study its meaning.   After the evaluation, the sheikh or sheikhah might give them points to work on, or start an ijaazah with them.

After an ijaazah in one riwaayah or qiraa’ah, the student can then pursue knowledge of the 10 qiraa’aat.  There is much to learn and each step is more beautiful than the previous one.

In your opinion, what is the best method of reviewing the Book of Allah, so as not to lose it by Allah’s will?

The scholars say, “[Review] five, you won’t forget” (خمس لا تنسى), meaning if you review five ajzaa’ per day, you will not forget.  This is a very true statement.  If one cannot keep up reviewing 5 per day all the time, they should try to do this strong program of review for at least six months after completing memorization.  After that the student who cannot keep up with five ajzaa’ per day can decrease the amount to 2 or 3 a day, or the very minum, one juz’ per day; any less than this will not keep the memorization strong.

How much repetition is required for one to completely solidify the hifdh? What has worked for you/your students?

It is hard to quantify and varies from individual to individual.  Suffice it to be said that it requires a lot of repetition, and for six months the review should be quite intense with five ‘ajzaa per day reviewed, if at all possible.
The school I studied at has special classes for tathbeet (firming up memorization).  As a class we went through the Qur’an six times, the number of students in the class, and each day recited three ajzaa’ to the teacher as a class, but we didn’t know which section we were going to be asked to recite as individuals.  We were required to recite at a quick pace, trying to keep our tajweed up as much as possible, so the memorization needed to be quite firm. The teacher would keep track of which sections we had recited to her and at the end of the year, each of us had recited the whole Qur’an to her, but in pieces.  This was and is a very good program and I thank Allah for giving me the opportunity to be in this class.

Please recommend a Tafseer suitable for beginners. Which tafseer did you benefit from the most?

The translations into English of the meaning of the Qur’an give only a general idea of the aayaat, and it is quite important that a deeper understanding of the Qur’an and the background for a surah or aayah be known, as well as any explanation given by the Prophet, peace and blessings of Allah upon him, and the Sahaabah.  Ibn Kathir is a great tafseer and al-hamdu lillah it has been translated into English.  May Allah reward those who did this with a great reward and make it of the deeds which continue accumulating for them after their deaths.

How important do you think it is to study tafseer along with memorization? Does it aid in memorizing?

It is extremely important and yes it aids greatly in memorization, especially if word by word meaning is given to the students as they memorize.  There needs to be study of vocabulary words along with the memorization and tests given on the vocabulary words.

How can we instill love for the Qur’an in our children and youth?

By showing them how much we love it and by employing the Qu’ran in our life in every aspect. Teaching them that Qur’an is first is something they will carry with them to adulthood.  I heard a lecture once recommending that parents always start their children with Qur’an homework, then any other deen related subjects, then the other science, math and literature subjects.  This will show the children the importance of Qur’an.

There is no doubt that one who carries the Book of Allah must also carry beautiful conduct and character. Can you please shed light on some of the most important characteristics of Ahl-al-Quran?

There are so many, as “ahl Al-Qur’an” should be examples of the best in character and conduct.  We should aim to have our manners as [what is in] the Qur’an as Aisha may Allah be pleased with her, described the Prophet peace and blessings of Allah upon him.  Even though we are far from his example, we should try our utmost.

I think the one encompassing characteristic is that of Taqwaa.  If one has taqwaa, everything else will be correct, insha’ Allah.

The following are what came to my mind, and are under the category of taqwaa:

First and foremost, those who are “carriers” of the Qur’an should have truthfulness and honesty.  It cannot be that ahl al-Qur’an tell lies or are dishonest.

Another very important characteristic is standing up for the truth and not wronging anyone or allowing someone to be wronged.

The inside of Ahl Al-Qur’an should be like their outward appearance, meaning there should be no hypocrisy.
Patience is also a very important characteristic which those who are carriers of the Qur’an should have.

May Allah grant us the best of manners and characteristics, may He purify our intentions in all that we do, may Allah make us of “ahl al-Qur’an,” and give us the honors promised those who have memorized the Qur’an on the Day of Resurrection. I seek Allah’s forgiveness and repent to Him alone.

Taken from Muslim Matters

All praises are due to Allah and Salaat and Salaam be upon our Prophet Muhammad and all his family and companions. This method is excellent for the strength of memorization and its solidity (deep-rootedness) and the quick speed of memorization and quick completing the Quraan. And this is the method, taking the example of Sura Jumua:

• Read the first verse 20 times
• Read the second verse 20 times
• Read the third verse 20 times
• Read the fourth verse 20 times
• Read these (above) four from the beginning to the end, to link them, 20 times.
• Read the fifth verse 20 times
• Read the sixth verse 20 times
• Read the seventh verse 20 times
• Read the eighth verse 20 times
• Read from the fifth verse to the eighth verse 20 times to consolidate between them
• Read from the first verse to the eighth verse 20 times to perfect this page.

And like this you persist with this method for every page of the Quraan and do not increase your daily portion exceeding more than one eighth (of a chapter) because the parts memorized will increase and the memorization will be ruined (i.e. it will be difficult to retain what you have memorized).

If I wish to memorize a new page tomorrow then how do I do it?

If you wish to memorize another page for the next day, then before you memorize the new page using the method I mentioned to you, read from the beginning of the page (you memorized yesterday) to the end of the page 20 times so that the previously memorized page becomes solid (in your memory). Then memorize the new page using the method I showed.

How do I combine between memorization and revision?

Do not memorize the Quraan without revision, (otherwise) if you memorize the Quraan, page by page until you complete the Quraan, and you wish to return to what you have memorized you would find that you have forgotten what you had memorized.

The correct way is to combine memorization with revision. Divide the Quraan into 3 divisions: every 10 parts (juz) is a division. Then if you memorize one page a day, then you should revise 4 pages a day until you have memorized 10 juz. Then when you have memorized 10 juz, stop for one whole month for revision, everyday revising 8 pages.

And after a month of revision, start memorizing the remainder, a page or two, according to your capabilities and revise 8 pages until you complete memorizing 20 juz. Then when you have memorized 20 juz, stop the memorization for 2 whole months for the revision of the 20 juz, everyday revising 8 pages. Then when the 2 months of revision have passed, start with the memorization, doing one or two pages everyday according to your capability, while revising 8 pages until you complete memorizing the entire Quraan.

When you have completed memorizing the entire Quraan, revise the first 10 juz alone for one month; everyday half a juz. Then you go to the second 10 juz for a month, everyday half a juz and you read 8 pages from the first 10 juz. Then you go to memorizing the last 10 juz for one month, everyday half a juz and 8 pages from the first 10 juz and 8 pages from the second 10 juz.

How do I revise the entire Quraan when I have completed this (above) revision?

Start with revising the entire Quraan: everyday 2 parts (juz), repeating them thrice everyday, thereby completing the revision of the entire Quraan every two weeks. And in this way, during one year you would memorize the entire Quraan with perfection while you use this method the whole year.

What do I do after one year of memorizing the Quraan?

After a year of perfecting the revision of the Quraan, then let your “Hizb” (portion) of the Quraan be that of the Prophets (s.a.w) until your death, for verily he divided the Quraan into seven “Hizbs” in this way  you complete the Quraan once every seven days.

Aus bin Hudhaifa (R.A) said: I asked the companions of the Messenger (S.A.W): How do you hizb (divide) the Quraan? They said: 3 Surahs, and 5 Surahs, and 7 Surahs, and 9 Surahs, and 11 Surahs, and the section of the “Mufassal” from Surah Qaaf until the end. (Narrated by Ahmad).

i.e.

• On the first day read from Sura Faatiha to the end of Sura Nisaa
• On the second day read Sura Ma’idah to the end of Sura Tawbah.
• On the third day read from Sura Yoonus to the end of Sura Nahl.
• On the fourth day read from Sura Israa to the end of Sura Furqaan.
• On the fifth day read from Sura Shu3araa to the end of Sura Yaaseen.
• On the sixth day read from Sura Saaffaat to the end of Sura Hujuraat.
• On the seventh day read from Sura Qaaf to the end of Sura Naas.

As for the Hizb of the Prophet (S.A.W), the Scholars have combined it in the saying: “فمى بشوق”

Each letter in these 2 words represents the beginning of a “hizb” of the Prophet (S.A.W) that he completed in one day. So the letter ف in the word فمى represents Sura Faatiha indicating that the Hizb on the first day starts with Surah Faatihah.

And the letter م in the word فمى indicates that the beginning of the Hizb for the second day starts with Surah Maa’idah, and the letter ى in the word فمى indicates that the beginning of the Hizb for the third day starts with Surah Yoonus.

And the letter ب in the word بشوق indicates that the beginning of the Hizb for the fourth day starts with Surah Bani Israeel (which is also called Sura Israa).

And the letter ش in the word بشوق indicates that the beginning of the Hizb for the fifth day starts with Surah Shu’araa.

The letter  وin the word بشوق indicates that the beginning of the Hizb for the sixth day starts with Surah Wassaaffaat.

And the letter ق in the word بشوق indicates that the beginning of the Hizb for the seventh day starts with Surah Qaaf until the end of Sura Naas.

As for the current division of the Quraan [into 30 juzz], this is from the actions of Hajjaaj bin Yoosuf.

How do I differentiate between the mutashaabihaat (verses that are similar) in the Quraan?

The best way is that when you come across two similar verses in the Quraan, then open the Quraan (Mushaf) to both these verses and look at the difference in the two verses and reflect over it, and set a rule for yourself, and during your memorization note the difference many times until you have perfected the similarities between the two of them.

Rules and disciplines in memorization:

1. It is necessary that you do your memorization by a Sheikh (teacher) (so that he may) correct the recitation.
2. Memorize two (sides of a) pages everyday, one after Fajr and one after Asr or Maghrib and in this way you will memorize the entire Quraan solidly during one year and your memorization will be perfect, but if you increase in memorization then that which you memorized will be weak.
3. The memorization should be from Sura Naas to Sura Faatihah because it is easier, and after your memorization of the Quraan, your revision should be from Sura Baqarah to Sura Naas.
4. The memorization should be from one printed copy so it helps the firm-rootedness of memorization and the quickness of remembering the places of the verses and the ending of pages and the beginning of them.
5. Everyone memorizing in the first two years, that which is memorized slips away (he forgets easily that which has been memorized) and this is called “the assembly stage”  so do not feel sad that the Quraan is slipping away from you or your many mistakes. And this is a difficult phase with trials, because shaytaan has a part in stopping you from memorizing the Quraan. So turn down his whisperings and continue memorizing because it is a treasure not given to just anyone.

Written by: Shaykh ‘Abdul Muhsin al-Qaasim Imaam and Khateeb of the Prophets Masjid in Madeenah al-Munawarah

Original source: http://khalduun.com/articles/knowledge/attention-students-of-the-quraan/

Bismillaah was-Salaatu was-salaam ‘alaa rasoolillaah

First thing to do akhi is to make a memorisation timetable for yourself. I always like to structure and plan everything I’m doing because it keeps me organised and motivates me to complete what I intend to do on a daily basis. Set yourself a daily portion of memorisation and if you can’t memorise daily then set a weekly target so that every week you complete a set amount.

If you don’t/ can’t set a daily schedule, it will be up to you to manage your time so that during the week you fit your memorisation in at particular times of the week alongside your uni studies and other activities. This is one of the two most important elements of memorising the Qur’aan. It’s what differentiates a serious student of the Qur’aan from someone who just claims to love it and want to memorise it. So sit down and identify all the moments during your day that you are possibly wasting doing nothing beneficial and can use to memorise instead. Examples:

You’re on the train/ bus making your way to uni -  dont just sit there, get your mushaf out and memorise. We spend a lot of time making these journeys and that time is precious. I’m not sure where you live but for me, it used to take me about 25 mins to get from my house to my university. That’s almost 1 hour going to uni and returning home every day. I would always use that time to either memorise or review the Qur’aan alhamdulillaah. Just to motivate you, when I was memorising soorah al-Hujuraat (chapter 49 of the Qur’aan), I managed to do it in one train journey. It is a relatively easy soorah and you will inshaaAllaah see that once you get to it and obviously not every soorah will be the same but no matter how much or how little you do, it still counts towards completing your hifdh.

During uni hours if you have some free time before a lecture, rather than relaxing and chatting away to friends, go to a quiet place and memorise. And please note, sometimes the Muslim prayer room is not the best place for this because there may be people there who will distract and start talking to you. What I used do is go to the silent study area of the uni library.

Dont waste the hours of fajr – these are the best for memorising so get into the habit of sleeping early and waking up early and staying up to memorise. You will notice that you memorise a whole lot more after fajr than any other time of the day. If you can wake up a little earlier than fajr even by half an hour and pray two rak’ah tahajjud (night prayer) then do so and fight with your nafs to make this an ordinary practice because even if we have the most gifted of memories and do everything we can to memorise, at the end of the day all our actions are fulfilled through Allaah’s Will. And if Allaah sees that you are sincere and striving in His way, He will guide you and grant you tawfeeq (success). And there is nothing harder upon the nafs than taking away its pleasures, and when you do take away its pleasures you gain more control over it and discipline it to do what Allaah loves.

I used to also leave very early to go to uni and sit and memorise in the prayer room because after 7am or so it was a bit difficult to memorise at home as all my brothers and sisters would start waking up and the distractions weren’t helpful. So going to uni was a better option for me and alhamdulillaah no one would start coming till about 9am so I would have around an hour and a half all alone to memorise.

The majority of my memorisation whilst I was at uni was done during the holidays particularly the summer break. Utilise these holidays to the fullest. Cram as much into your memory as you can and even if you are not 100% solid on it, you will have a lot of time to review when uni starts. This is because the hours I spent reviewing when I didn’t have holidays was much greater than the amount of hours I spent memorising but I made up for that by memorising a lot in the holidays.

To give you an idea, when I started uni, I didn’t really know how to juggle my studies with my memorisation and I didn’t have any structured plan to organise my time so as a result I didn’t get much done. This got me pretty depressed and frustrated so when the summer holidays came, I went on memorisation overload. I memorised from Soorah al-Fussilat all the way to al-Furqaan. Thats about 6 ajzaa from June to September. It was a lot and at times my brain felt like it couldn’t handle anymore but I just kept going and praying to Allaah to help me. Then when uni started again towards end of September, I spent most of the second year consolidating those 6 ajzaa and when I felt strong on them, I started to squeeze in memorisation back into uni my schedule.

No matter how you memorise, I cannot stress the importance of reviewing. I mentioned earlier that time management is one of the most important elements of memorising. Well, reviewing is the second. If you want to memorise and consistently do so, regularly, or in large bulks at a time like I mentioned, you need to keep reviewing EVERY DAY. Based on the amount of Qur’aan you’ve memorised, divide your reviewing so that every week you complete reviewing everything you have memorised. If you know a small amount then review it as much as you can in one week. When I had memorised juz ‘amma and tabaarak, I would review them both every single day alongside memorising new sections. Sometimes you may not have time to sit and review properly, so try and do it in different ways. The more ways you incorporate the better for you. I personally found the following helped me:

Reading in salaah – prayer is one thing we always have to make time for no matter what, so read what you memorise in your salaah. For example if you know juz ‘amma, start from soorah naba and in each daily salaah keep on reading until you get to soorah an-naas. Then when you finish, start again but this time dont start from soorah naba but start from soorah al-mursalaat if you have started memorising it, even if you only know a few verses and havent finished memorising the whole soorah. You can actually read an entire juz every day in your daily prayers. How? Well this is how I do it. If you pray the five daily prayers along with their sunnahs (the 12 rawaatib), and you read one page of the qur’aan in each rak’ah, you will complete about a juz (and just over that slightly). So in 30 days you complete the Qur’aan. If sometimes you’re in a rush and have to cut your prayer short, then read even half a page in each rak’ah so you complete half a juz a day. You have memorised juz ‘amma now maashaAllaah, if you review that in your salah based on this, you will review the whole juz once every day or every two days.

Don’t ever leave your ipod/ mp3 player behind – As I mentioned to you before, train/ bus journeys are a great time for reviewing. If the bus/train is packed or if you’re walking to the station (or walking anywhere in fact) stick your headphones on and listen and read along. Do this before you go to bed too at night.

Get into the practice of reading fast. I know this sounds a bit odd but you will need to sit with the mushaf and review outside of salaah or via audios, and if you don’t have much time to review or you want to spend more time memorising, then recite faster when reviewing. I don’t mean so fast to the point that you can’t tell if its Qur’aan or jibberish, but a fast enough pace to get you to finish it in a shorter time. For example, when I came towards the end of my memorisation, I started to review 5 ajzaa every day and as I still had some left to memorise, I would read those 5 ajzaa fast in order to make time to memorise what i had left to complete. Back then, I would take about 2 and a  half hours to read the entire 5 ajzaa. Now that I don’t have to memorise anything new, I don’t review by reciting at a fast pace and it takes me about 3 and a half hours to complete my daily reviewing. If you listen to Muhammad Muhaisny then you’ll get an idea of how fast id read.

Last advice to you akhi is to find yourself righteous companions who share the same goal with you. If you know someone who is also memorising or who doesn’t mind giving their time to helping you memorise or test you etc, even if this person is not from your closest of friends, I would strongly advise you to stick to him and make him the one person who you spend your hours with. Friends are a big fitnah, even practising brothers may distract you at times, let alone those that are not mindful of Allaah. If you truly want to achieve this goal, then it’s up to you to make the Qur’aan the number one priority in your life and to give your heart and soul into learning it.

And strive to implement the Qur’aan, understand the meaning of what you’re reading and put it into practice and strive to stop yourself from doing anything that displeases Allaah. Living in the west is bad enough for the heart with the many evils you see and hear all around you, so don’t add to this. Because your heart is like a sponge that absorbs what is around it willingly or unwillingly and by nature your nafs will take hold of evil quicker than it will of good so surround yourself with as much good as you can so your heart doesn’t get tainted and diseased to the point that the words of Allaah don’t penetrate it.

Control your tongue, your hand, your sight, your ears etc….and FAST, this may sound unrelated but I believe it is a big help. Fast every Monday and Thursday if you are able to.

And don’t neglect du’aa, pray and pray and ask of Allaah every sajdah (prostration) you make, beg him and implore him to fill your heart with the light of His words. And Allaah is the responder of the callers and His promise is always true, so He WILL answer your call. Do not ever doubt that.

I hope this advice benefits you somehow and I pray Allaah makes the Qur’aan the spring of your heart and makes it easy for you to acquire it.

First: To be in the most perfect condition when reciting the Book of Allah: in a state of Taharah (ritual purification) and cleanliness out of respect for this Noble Book. It is Mustahab (desirable) to be in a state of Taharah before reciting the Qur’an. It is permissible for those who are in a state of Hadath (ritual impurity that invalidates ablution) to recite the Qur’an because The Prophet (peace be upon him) once got up (in the late part of the night), washed his face, and recited the last ten Ayahs of Al-i-’Imran without performing Wudu’ (ablution).

`Umar ibn Al-Khattab (may Allah be pleased with him) was sitting among men who were reciting the Qur’an. He went to respond to the call of nature and he returned while reciting the Qur’an. A man asked him, “O Amir Al-Mu’minin (Commander of the Believers), do you recite the Qur’an while you are not in the state of Wudu’?!” â€˜Umar wondered, “Who gave you a Fatwa Fatwa (legal opinion issued by a qualified Muslim scholar) denoting that? Was it Musaylimah?! (Related byMalik in Al-Muwatta’)

Ibn `Abdul-Bar said, “This Hadith indicates the permissibility of reciting the Qur’an from memory while not being in the state of Taharah, as long as they are not in state of Janabah (major ceremonial impurity due to seminal discharge). Scholars unanimously agree on this matter without difference, except those who hold an opposite view. However, their opinion is refuted by the unanimous agreement of scholars. In this regard, the act of `Umar suffices because he did this while among a gathering of the Sahabah (Companions of the Prophet) who were the Salaf (righteous predecessors).”

Ijma` (consensus of scholars) was reported stating the permissibility of reciting the Qur’an by a Muhdith (One in a state of minor or major ritual impurity) by An-Nawawi and Ibn Taymiyah (may Allah be merciful to them both).

However, one who is in a state of Janabah must not recite the Qur’an until after performing a Janabah Ghusl (ritual bath to cleanse of sexual discharge). â€˜Ali (may Allah be pleased with him) said: Nothing hindered the Prophet (peace be upon him) from reciting the Qur’an except being in the state of Janabah.

The Hadiths in this regard strengthen each other. Most Fuqaha’ (Muslim jurists) hold this opinion to the extent that Ibn `Abdul-Bar(may Allah be merciful to him) said, “An odd opinion was adopted by

Dawud who contradicted the consensus by permitting the Junub (One in a state of major ritual impurity) to recite the Qur’an.

It is permissible for a menstruating woman to recite the Qur’an during her period because there is no authentic Hadith which prohibits the recitation of the Qur’an while menstruating. Moreover, it is invalid to draw an analogy to the ruling of the Junub because the Hadath of the menstruating woman in most cases lasts for a long period and it is feared that she may forget the Qur’an. On the other hand, the Hadath of the Junub does not last for a long period and it can be removed whenever the person wishes by performing Ghusl.

With regard to touching a copy of the Qur’an, according to the correct opinion maintained by scholars, it should not be touched except by those who are Tahir (ritually pure) from the minor and major Hadath. Allah (Exalted be He) says: Which (that Book with Allâh) none can touch but the purified (i.e. the angels). It is stated in the book of `Amr ibn Hazm  None should touch the Qur’an except the Tahir.  Ibn `Abdul-Bar (may Allah be merciful to him) said: “The book of `Amr ibn Hazm is accepted and applied by scholars. According to them, it is more known and sounder than the single continuous Isnad (chain of narrators).” Then, he added, “Fuqaha’ of the countries who are qualified to issue Fatwas and their companions unanimously hold the opinion that a copy of the Qur’an must not be touched except by those who are Tahir.”

Second: It is Mustahab to pronounce Isti`adhah “A`udhu-Billahi mina Al-Shaytan -ir-Rajim [I seek refuge with Allah from the accursed Satan]” before starting the recitation. Allah (Exalted be He) states: So when you wish to recite the Qur’ân, seek refuge in Allâh from Shaitân (Satan), the outcast (the cursed one).

Its wording is “A`udhu-Billahi mina Al-Shaytan –ir-Rajim (I seek refuge in Allah from the accursed Satan)”. Some of the Salaf used to say, “A`udhu-Billahi Al-Sami`i Al-`Alimi mina Al-Shaytan -ir-Rajim (I seek refuge with Allah, the All-Hearing, the All-Knowing from the accursed Satan)”. Both of these wordings are correct.

Third: The reciter should say Basmalah (saying, “Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful]“) at the beginning of every Surah (Qur’anic chapter) except the Surah of At-Tawbah. According to the correct opinion held by scholars, Basmalah is considered an Ayah (Qur’anic verse) which is stated to separate between the Surahs. The Sahabah (may Allah be pleased with them) placed it at the beginning of every Surah with the exception of the Surah of At-Tawbah.

Fourth: A reciter of the Qur’an should recite it slowly, recite it in a slow and pleasant style, contemplate its meanings, and should not to recite it quickly. Allah (Glorified and Exalted be He) says: And (it is) a Quran which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it in stages (in 23 years).

InSahih (Authentic Hadith Book) Al-Bukhari, Ibn `Abbas (may Allah be pleased with them both) commented on the Ayah (Qur’anic verse) in which Allah (Exalted be He) says: Move not your tongue concerning (the Qurân, O Muhammad sallallahu alayhi wa salam to make haste therewith.

saying, When Allah’s Messenger would receive revelation from Jibril (Gabriel, peace be upon him), he used to move his tongue and lips, and this was very hard on him, and that movement indicated that revelation was taking place. Therefore, Allah revealed in the Surah of Al-Qiyamah I swear by the Day of Resurrection.  Move not your tongue concerning (the Qurân, O Muhammad sallallahu alayi wa salam to make haste therewith.  It is for Us to collect it and to give you (O Muhammad sallallahu alayi wa salam the ability to recite it (the Qurân). This means that it is for Us to collect its memorization in your heart. And when We have recited it to you [O Muhammadsallallahu alayi wa salam through JibrÃl (Gabriel)], then follow its (the Qurânâs) recital. When We reveal it, you should (be silent and) listen to it. Then it is for Us (Allah) to make it clear (to you). This means that it is for Us to clarify it through your tongue. When Jibril used to come to the Prophet (peace be upon him), the Prophet would remain silent. When Jibril departed, the Prophet (peace be upon him) was able to recite the Qur’an as Allah had promised.

InSahih Al-Bukhari, it is also reported that “A man said to Ibn Mas`ud, ’Yesterday I recited all the Mufassal (the last 65-70 chapters of the Qur’an) Surahs.’ On that Ibn Mas`ud wondered, ‘In a very quick mode like reading poetry?! We have the (Prophet’s) recitation, and I remember very well the recitation of those Surahs which the Prophet used to recite, and they were eighteen Surahs from the Mufassal, and two Surahs from the Surahs that start with Ha Mim.’”

It is reported in some narrations, “The man recited Mufassal Surahs in a Rak`ah (unit of Prayer).”

In another narration by Abu Dawud the analog Surahs are listed, he said: The Prophet (peace be upon him) used to recite a pair of corresponding (the Surahs close in length or meaning) Surahs in one Rak‘ah (unit of prayer): (he would recite) An-Najm (53) and Ar-Rahman (55) in one Rak‘ah; Al-Qamar (54) and Al-Haqqah (69) in one Rak‘ah; At-Tur (52) and Adh-Dhariyat (51) in one Rak‘ah; Al-Waqi‘ah (56) and Nun (68) in one Rak‘ah; Al-Ma‘arij (70) and An-Nazi‘at (79) in one Rak‘ah; Al-Mutaffifin (83) and Abasa (80) in one Rak‘ah; Al-Muddathir (74) and Al-Muzzammil (73) in one Rak‘ah; Al-Insan (76) and Al-Qiyamah (75) in one Rak‘ah; An-Naba’ (78) and Al-Mursalat (77) in one Rak‘ah; and Ad-Dukhan (44) and At-Takwir (81) in one Rak‘ah.”

The Sunnah (action following the example of the Prophet) regarding Qur’anic recitation is to prolong certain sounds. It is reported in theSahih Anas (may Allah be pleased with him) was asked about the Prophet’s (peace be upon him) recitation (manner). He answered saying, ‘He used to elongate certain sounds.’In another narration, “Then he (Anas) recited, ‘Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful)' prolonging his voice in "Bismillah", "Al-Rahman", and "Al-Rahim".

Fifth: It is Mustahab for the reciter to recite the Qur'an in a pleasant voice. Abu Hurayrah (may Allah be pleased with him) said that

Allah's Messenger (peace be upon him) stated: Allah never listened to anything as He listened to the Prophet (peace be upon him) reciting Qur’an in a pleasant sweet-sounding voice. (Related by Al-Bukhari) In another Hadith narrated by Abu Hurayrah in theSahih,the Prophet (peace be upon him) stated: He is not from us who does not embellish his voice when reciting Qur'an. InAl-Bukhari and Muslim, Abu Musa Ash`ari (may Allah be pleased with him) said that the Prophet (peace be upon him) said to him: O Abu Musa You have been given one of the musical wind-instruments of the family of Dawud (David, peace be upon him). He said this when he heard Abu Musa's sweet voice in recitation.

Sixth: It is Mustahab for one to weep while reciting the Qur'an. Allah (Glorified and Exalted be He) praises those who do so: And they fall down on their faces weeping and it increases their humility. Describing the prophets (peace be upon them), Allah says:When the Verses of the Most Gracious (Allâh) are recited unto them, they fall down prostrating and weeping.

It is reported inthe Sahih that, The Messenger of Allah (peace be upon him) said to Ibn Mas`ud (may Allah be pleased with him): 'Recite (the Qur'an) for me!' I (Ibn Mas`ud) said, 'Shall I recite it to you although it was revealed to you?' He said: 'I like to hear it (the Qur'an) from others.' So, I recited Surah of Al-Nisa' till I reached How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammadsallallahu alayi wa salam ) as a witness against these people? He said: 'Stop or cease!' I saw his eyes overflowing with tears. (Related by Al-Bukhari) Imam Ahmad and others narrated on the authority of Mutarrif Ibn `Abdullah who narrated on the authority of his father who said, I saw the Messenger of Allah (peace be upon him) praying and a sound came from his breast like the rumbling of a boiler due to weeping.

InSahih Al-Bukhari,  `Aishah said to the Prophet (peace be upon him) during his (final) illness and ordered Abu Bakr to lead people in Salah (Prayer) instead of him, 'He is a soft-hearted man and will not be able to lead the Salah (in your place).' In another narration, "People will not be able to hear (recitaion) because of (his) weeping." â€˜Umar (may Allah be pleased with him) used to weep when he led worshippers in Salah to the extent that they could hear his weeping in the back rows. Abu Raja' said "I saw Ibn `Abbas with two lines under his eyes like worn out shoelaces caused by tears.

Therefore, An-Nawawi (may Allah be merciful to him) said about weeping during recitation, "It is a characteristic of truly devoted worshippers of Allah and a sign of the righteous servants of Allah."

It should be known that weeping and the commendable type of weeping results from contemplation on the Book of Allah which is the heart being in a state of fear and solemnity. This indicates a worshipper's perfect faith. Allah (Glorified and Exalted be He) says:

Allah has sent down the Best Statement, a Book (this Qurân), its parts resembling each other (in goodness and truth) (and) oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skins and their hearts soften to the remembrance of Allâh.

A Muslim should beware of pretending to weep out of Riya' (showing-off), seeking fame, or other personal gain. This act is one of the gravest dangers and one of the traps of the Satan for the worshipper.

Seventh: It is Mustahab for the reciters of the Qur'an in a non-obligatory Salah to ask for the Bounty of Allah when they recite an Ayah of Mercy and to seek refuge in Allah when they recite an Ayah of torment. Hudhayfah (may Allah be pleased with him) said, I prayed with the Prophet of Allah (peace be upon him) one night and he started reciting Al-Baqarah. I thought that he would bow at the end of one hundred Ayahs, but he continued. I then thought that he would perhaps recite the entire (Surah) in a Rak`ah, but he proceeded and I thought he would perhaps bow on completing (this Surah). He then started Al-Nisa', and recited it; he then started (Surah) Al-`Imran and recited leisurely. When he recited the Ayahs which referred to the Glory of Allah, he glorified (by saying 'Subhana Allah' [Glory be to my Lord the Great]), and when he recited the Ayahs which tell (how the Lord) is to be implored, he (the Prophet) would then beg (of Him), and when he recited the Ayahs describing the Lord’s protection, he sought (His) protection. (Related by Muslim)

Eighth: A Muslim should constantly review what they have memorized. If a Muslim forgets any part of the Qur’an, it should not say “I forgot”. Rather, it should be said that “I have been caused (by Allah) to forget”.

The Prophet (peace be upon him) stated: It is a bad thing that some of you say: ‘I have forgotten such-and-such Ayah of the Qurân for indeed, he has been caused (by Allah) to forget it. (Related by Al-Bukhari)

It is forbidden to say “I forgot” because this expression indicates negligence and taking the matter of forgetting the Qur’an easy. However, a Muslim should be very keen on memorizing the Book of His Lord.

Ninth: It is permissible to recite the Qur’an in all conditions: walking, riding, or reclining. `Abdullah Ibn Mughaffal (may Allah be pleased with him) said, I saw the Prophet (peace be upon him) reciting (Qur’an) while he was riding his she-camel or camel. He was reciting the Surah of Al-Fat-h or part of the Surah of Al- Fat-h very softly and in an attractive vibrating tone. (Related by Al-Bukhari)

It is reported inAl-Bukhari and Muslim that `Aishah (may Allah be pleased with her) said, The Messenger of Allah (peace be upon him) would recline in my lap when I was menstruating and recite the Qur’an.

It is reported that `Aishah (may Allah be pleased with her) used to recite her daily portion of Qur’an while she was reclining in bed.

Abu Musa Ash`ary (may Allah be pleased with him) said, “I recite the Qur’an in my Salah and in my bed.”

Tenth: It is Wajib (obligatory) upon Muslims not to differ and disagree during the recitation of the Qur’an. It is narrated inSahih Al-Bukhari that the Prophet (peace be upon him) stated: Recite (and study) the Qur’an as long as you agree on its interpretation, but when you have any difference of opinion (as regards its interpretation and meaning) then you should stop reciting it (temporarily). This should be observed lest it results in disagreement and disunity.

Eleventh: Much attention should be given to Sujud-ul-Tilawah (Prostration of Recitation). The Jumhur (dominant majority of scholars) consider it Mustahab as there is an order to do so. They hold that it is Mustahab because one Friday â€˜Umar ibn Al-Khattab(may Allah be pleased with him) recited the Surah of An-Nahl at the Minbar (pulpit) until he reached the Ayah which calls for Sujud, he and the worshippers prostrated. However, the next Friday he recited the same Surah and when he reached Sujud said, “O people, we recite an Ayah of Sujud. Whoever prostrates acts rightly and whoever does not prostrate, there is no sin upon him.”‘Umar did not prostrate.(Related by Al-Bukhari) This Sujud is prescribed for the reciter and the listener.

Those who memorize the Qur’an should be in the most perfect condition and best manners.

They should shun anything forbidden in the Qur’an out of veneration for the Book of Allah. They should be far away from seeking trivial gains, far above inferior matters, and deal with people modestly. Generally, one’s morals should conform to the Qur’an because this was the manner of the Prophet (peace be upon him) as it is indicated in the Hadith by `Aishah (may Allah be pleased with her).

The words of `Abdullah Ibn Mas`ud (may Allah be pleased with him) are the best words that the memorizer of the Qur’an should apply. He said, “Those who memorize the Qur’an should be characterized with their wakefulness at night (performing Salah) while other people are asleep; with their Sawm (Fast) during the day while other people are not observing Sawm; with their sadness while other people are joyful; with their weeping while other people are laughing; with their silence while other people are indulging in idle talk; and with their state of Khushu` (the heart being submissively attuned to the act of worship) while others are self-centered.”

Those who memorize the Qur’an should be watchful of their heart, tongue and organs. They should not believe anything to be true except with proof. They should utter only the truth and good words and perform only good deeds, and should not harm others.

Every Muslim should know that sometimes recitation of the Qur’an is Wajib.

For example, reciting the Qur’an in Salah is Wajib according to Ijma` (consensus of scholars). However, scholars differed whether it is Wajib to recite Al-Fatihah (Opening Chapter of the Qur’an) or other Surahs of the Qur’an suffice. The correct opinion is the first one. Sometimes, recitation of the Qur’an is Mustahab when it is added to the obligatory portion to be recited in Salah. In addition, it is Mustahab to recite the Qur’an at any time. Sometimes, it is Makruh (reprehensible) to recite the Qur’an as when one recites it in a loud voice disturbing other reciters or worshippers, or annoying those who are sleeping.

Sometimes, it is prohibited to recite the Qur’an.

For example, in case of Riya’ or seeking fame or in case of situations involving Bid`ah (innovation in Islam). Some scholars consider the needless prolonging of the voice with the Qur’an to the extent that it detracts from its meaning and using registers like those of music out of veneration and preserving the Book of Allah.

One aspect of Bid`ah is the recitation of Qur’an during gatherings of commiseration after a death, hiring reciters of the Qur’an and dedicating the reward of their recitation to the dead, and other similar practices which have become common among people due to their ignorance and lack of knowledge. There are only a few people who clarify the truth and right way of Islam for people. Inna Lillahi wa inna ilyahi raji`un (Truly to Allah we belong and truly to Him we shall return)!

It is noteworthy to mention that Muslims, be they subjects or rulers, must know that the Book of Allah was revealed so that its teachings would be applied, and to be held as a judge and arbitrator. It is the first source of legislation and it is our reference when issuing rulings and performing deeds.

These are few a words that Allah helped me to write. However, the Book of Allah is too great and sublime to be given its due by writing or performing acts of `Ibadah (worship). Rather, these words are mere advice from which I seek benefit for me and my Muslim brothers and sisters.

I supplicate to Allah the Almighty by His Favor and Bounty to grant us increased knowledge of our faith, the understanding of the meaning of the Qur’an; and to make the Qur’an the life of our hearts, the light of our breasts, and the remover of our distress and grief. We supplicate to Allah to help us memorize the parts of the Qur’an that we have been caused (by Allah) to forget, teach us what we do not know, and to grant us the blessing of reciting it throughout the day and night in a way that pleases Him. O Allah, make us among those who act according to the Muhkamat (decisive legislative, independent Qur’anic verses, closed to interpretation) and believe in the Mutashabihat (similar and dependent Qur’anic verses, open to more than one interpretation or whose meaning is known only to Allah). O Allah, make the Qur’an a proof for us, not against us and make it a witness for us and a guide to your Jannah (Paradise) of pleasures. O Allah, let the Qur’an be a means for the elevation of our ranks in Jannah and obliteration of our misdeeds and sins. O Allah, make the Qur’an intercede for us on the Day of Resurrection.

May peace and blessings be upon our Prophet Muhammad, his family, Companions, and those who follow his steps until the Day of Resurrection!

Corner of the Grand Muftee’s fatwas – The Rules Observed by One who recite the Quran

takenfrom: http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=261&PageNo=1&BookID=15 ( Page No: 35-49)

And what is intended by the Qur’aan is to reflect upon it, to try and comprehend it, to act upon it, to recite it and to memorize it in order to attain its meanings, as one of the salaf said:

“The Qur’aan was revealed in order that it be acted upon, so act upon its recitation.”

Shu’bah said: “Abu Jamrah told us: “I said to the son of Al-Abbas: “I am a person who recites very quickly and I might recite the Qur’aan once or twice in a night.” Ibn ‘Abbaas (radiyallaahu ‘anhu) said: “Reciting one surah is more pleasing to me than what you do; so if you must recite, do so in a manner by which your ears may hear the recitation and your heart may retain it.”

Ibrahim said: “Alqamah recited to ‘Abdullah and he said: “Recite slowly and pleasantly, may my father and mother be sacrificed for you, for it is the beauty of the Qur’aan.”

And ‘Abdullaah Ibn Mas’ood radiyallaahu ‘anhu said:“Do not babble like the babbling of poetry when reciting the Qur’aan and do not let the words tumble out the way dry dates fall from the bunch when it is shaken; and stop at its miracles and move the hearts thereby and do not let the object of anyone of you be the end of the surah.”

And he said:

“If you heard Allah’s Words “Oh you who believe!” , then listen to it, for it is some act of goodness which you are being commanded to do or some evil deed from which you are being turned away.”

‘Abdur-Rahman Ibn Abi Laila said:

“A woman came to me while I was reciting Surah Hud and she said to me: “Oh ‘Abdur-Rahman! Is this the way you recite Surah Hud? By Allaah, I have been reciting it for six months and I have not yet completed the recitation of it”

Imaam Al-Aajurree [d.360H] – may Allaah have mercy upon him – said in his great book Akhlaaq Hamalat al-Qur’aan:

“Whoever contemplates His Words, will know the Lord (‘Azza wa Jall) and he will know of His great Power and Capability, His immense Favour upon the believers, and of the obligation upon himself to worship Him.

Accordingly, the person imposes this obligation upon himself – being on his guard against that which His Generous Patron and Protector (Allaah subhaanahu wa ta’aalaa) has warned of and coveting that which He has made desirous. Whoever is of this description when reciting the Qur’aan or when listening to it when recited by another, the Qur’aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others find alienation towards. His desire when opening a surah for recitation will be When will I accede to the admonition contained within what I read? and his desire will not be When will I complete this surah?

His aspiration is none other than, When will I understand what Allah is addressing me with? When will I refrain (from committing sins?) and When will I take heed?’

This is because reciting the Qur’aan is worship and it is not to be done so in a state of heedlessness, and Allah is the one who grants the tawfeeq towards that.”

Sources: 

http://sistersfisibilillah.wordpress.com/2010/03/12/reciting-quran/

http://companionofquran.wordpress.com/2009/09/13/reciting-the-noble-quraan-and-contemplating-upon-it/

• Qur’aan was revealed in Arabic, and its full meaning is only in Arabic.
• Translation of the meaning is not Qur’aan. It cannot be used in prayer.
• Transliteration cannot replace Arabic script. It could lead to mispronunciation and therefore to a change in meaning.

Reading Qur’aan in Arabic

• Don’t rush when learning letters /signs and sounds of letters. Patience here will pay off later on. Knowing how to read the Arabic letters is not the same as knowing all the reading rules.

• Learning a surah directly from Arabic script cannot {and should not} happen before acquiring a minimum proficiency in reading Arabic correctly.
• Some errors in reading are serious as they change the meaning of the Qur’aan, and they are very difficult to correct after they are memorized.
• Learning to read the Qur’aan without changing its meaning, this is essential…learning tajweed rules, this is an option

Qur’aan Study

• Know the overall meaning in your own language. This does not mean to learn the translation by heart.
• Read the accompanying tafseer and take notes. See the program’s schedule for tafseer of juz ‘amma.
• Even if you have a recitation teacher, record your own recitation to check for errors before memorizing one verse or one line.
• Commit to read some Qur’aan daily. Commit to memorize a minimum number of verses or lines daily. Set up goals according to your personal ability and revise periodically as needed.

Taken From Dr. Salih as-Salih’s (rahimahullaah) website www.understand-islam.net

Source: http://www.albaseerah.org/forum/showthread.php?t=5299

Ramadhaan has a special relationship with the Qur’aan, of course:

“The month of Ramadhaan is the one in which the Qur’aan was sent down, a guidance for mankind, clear proofs for the guidance, the Criterion; so whoever amongst you witnesses this month, let him fast it.” (cf. Surah al-Baqarah 2:185)

The word ’so’ (fa) in this ayah leads to the following paraphrase of one aspect of its meaning: “Fast this month because it is the one in which the Qur’aan was sent down” — see Fasting in Ramadaan by Ali al-Halabi & Saleem al-Hilali, Al-Hidaayah, 1414/1994, pp. 11-12.

Ibn ‘Abbas narrates “that the Messenger of Allah (may Allah bless him and grant him peace) was the most generous person, and he would be at his most generous in Ramadhaan because Jibril would come to him every night and he would rehearse the Qur’aan with him.” (Sahih al-Bukhari, Eng. trans. 6/486)

This hadith contains recommendation of the following:

• Studying the Qur’aan in Ramadhaan;
• coming together for this purpose;
• checking (one’s memory/knowledge of) the Qur’aan with someone who has preserved it better;
• increasing recitation of the Qur’aan in Ramadhaan;
• that the night time is the best time to recite, when other preoccupations decrease and it is easier to concentrate, as in Surah al-Muzzammil 73:6.

Further, Fatimah (may Allah be pleased with her) narrated from her father (may Allah bless him and grant him peace), who told her that Jibril would rehearse the Qur’aan with him (in Ramadhaan) once every year, and he did so twice in the year of his death. (Bukhari 6/485)

After mentioning the above aspects of the Sunnah, Ibn Rajab talks about the situation of the Salaf (the early Muslims) during Ramadhaan:

“… Some of the Salaf would complete reciting the whole Qur’aan during the night prayer of Ramadhaan every 3 days, others every 7 days e.g. Qataadah, others in 10 days e.g. Abu Rajaa’ al-Atardi. The Salaf would recite Qur’aan in Ramadhaan in Prayer as well as outside it. Al-Aswad would finish the Qur’aan every 2 nights in Ramadhaan; Ibrahim an-Nakh’I would do likewise in the last 10 nights specifically, & every 3 nights during the rest of the month. Qataadah would regularly finish the Qur’aan in 7 days, but in 3 days during Ramadhaan, when he would study the Qur’aan especially, and every night during its last 10 days. Al-Zuhri would say when Ramadhaan began, ‘It is recitation of the Qur’aan and feeding of people.’ When Ramadhaan began, Imam Malik would cease narrating Hadith and sitting with the people of knowledge, and stick to reciting the Qur’aan from its pages, while Sufyan al-Thawri would leave other acts of worship and stick to reciting the Qur’aan. ‘Aishah would recite from the pages of the Qur’aan at the beginning of the day in Ramadhaan (i.e. after Dawn), until when the sun had risen, she would sleep. Zayd al-Yaami would bring copies of the Qur’aan when Ramadhaan began and gather his companions around him. …”

It is also narrated that ash-Shaafi’ee would complete the Qur’aan sixty times during Ramadaan, while reciting it outside of prayer. And well known amongst the muslims is that the rightly guided Khaleef ‘Uthmaan ibn ‘Affaan (radiallaahu anhu) would complete the recitation of the (whole) Qur’aan once a day.

Ibn Rajab later continues, “The forbiddance of completing recitation of the Qur’aan in less than 3 days applies to this being made a regular practice, but as for favoured times such as Ramadhaan, esp. the nights in which Laylat al-Qadr is sought, or favoured places such as Makkah for the visitor, it is recommended to increase reciting the Qur’aan to avail the time and place. This is the view of Ahmad, Ishaq & other Imams, and the practice of others indicates this too.”

The purpose here is not to discuss whether or not the latter view is correct or not, since that is purely academic for most of us, as we do not get anywhere near reciting the whole Qur’aan in three days! However, the practice of the Prophet (may Allah bless him and grant him peace), his Companions, and those who followed their path, should be clear enough. As a further example, Bukhari (3/79) quotes from the noble Companion Zaid bin Thabit who answered the question, “How much time was there between the pre-dawn meal and the Dawn Prayer?” by saying, “Enough time to recite fifty ayat”; since the practice of the Arabs was to measure time in terms of everyday actions, this shows that the Sahabah were pre-occupied with the Qur’aan, especially in Ramadhaan.

Compare all this with our sad state, when we talk so much about establishing Islam, implementing the Qur’aan, etc. and yet have such little contact with it, maybe not completing its recitation ever at all since childhood, or perhaps never! Hence we become imbalanced in our understanding of Islam, because there are ayat which we rarely or never hear or think about; we repeat only certain selected ayat over and over again; we lost the context of the verses, the overall flow, argument and balance of the Qur’aan, all of which is beautiful & miraculous. Because of this ignorance we go astray from the Straight Path, split up into sects, lose the blessings of Allah …

“We took a covenant from those who said: we are Christians, but they forgot part of the message with which they had been reminded, so we ingrained amongst them enmity and hatred until the Day of Judgment…” (Surah al-Ma’idah 5:14)

In Sahih Bukhari (6/521), there is an amazing piece of advice from the Prophet (may Allah bless him and grant him peace): “Recite the Qur’aan as long as your hearts agree on it; if you disagree about it, stop reciting it (for the time being)” — studying the Qur’aan should bring people together!

In Surah al-Mu’minoon (23:53), there is mention of the people before us (in whose footsteps we would follow), who broke up their Deen into sects (zuburan), each party rejoicing in what it had. One understanding of this, from the word zuburan meaning literally ‘books’, is that each sect left the Book of Allah, & concentrated solely on the books of its own sect, so “they split their deen up into books”!

The most twisted, ridiculous, shallow ideas, innovations and superstitions are propagated amongst Muslims when they are away from the Qur’aan, because any little knowledge of the Qur’aan would be enough to dispel them.

Hence, O slave of Allah, leave aside secondary books and concentrate on studying the Blessed Book of Allah in this Blessed Month (use a good translation/commentary if needed), for it is the source of all Knowledge in other books, and keep away from wasting time, especially in futile discussions and arguments which lead nowhere, for that is a sure sign of being misguided, as the Prophet (may Allah bless him and grant him peace) said, “Whenever a people went astray after they had been on guidance, they were given to argumentation (jadl).” (Ahmad, Tirmidhi, Ibn Majah – Sahih al-Jami’ al-Saghir, no. 5633)

The person reciting the Qur’aan must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allaah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allaah says: “A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded.” Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur’aan, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.

And it is on the one who recites, to act upon the Qur’aan, making permissible its Halaal and forbidding its Haraam, so that the Qur’aan can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.

Finally, remember that the Messenger (may Allah bless him and grant him peace) will complain to Allah on the Day of Judgment that his people neglected the Qur’aan (Surah al-Furqan 25:30). Neglect of the Qur’aan is of different levels, as Ibn al-Qayyim writes:

• not reciting or listening to it;
• not studying and understanding it;
• not conveying its message;
• not judging by it in personal and communal matters, at all levels of society;
• not believing in it.

All Praise is due to Allah, Lord of the Worlds.

Original work by  Br. Abu Dharr based on Ibn Rajab’s “Lata`if al-Ma`arif” and other sources (and we have included additions from Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65) (trans. Ahl ul-Qur’aan was-Sunnah Association, NY) Article ID : IBD090007 [5299])

“So verily the Arabic language is from the religion so knowing it is Fard Waajib for indeed understanding the Book and the Sunnah is Waajib and they are not understood except by understanding the arabic language and that which is needed to fulfill an obligation is itself an obligation. So you have from it that which is waajib upon each individual and you have that which is waajib alal kifaayah.”

Shaykhul Islaam Ibn Taymiyyah said:

“It is known that Arabic is Fard Alal Kifaayah and the salaf used to discipline their children for making grammatical mistakes ….”

Al-Fataawa Vol. 32, Pg. 252

Shaykhul Islaam Ibn Taymiyyah said:

“And likewise for indeed Allaah revealed his book in the Arabic language and he made his messenger convey this from him in the Book and Sunnah (Hikmah) in the Arabic language….So knowing the language becomes part of the religion and due to speaking with it (The Arabic language) it becomes easier for the people of this Deen to understand the religion of Allaah, to implement the religious ceremonies and easier to imitate the First generations from the Muhaajiroon and the Ansaar in all of their affairs.

Iqtidaa Siraatil Mustaqeem 1/406

Imaam Ash-Shaafi’ee said”

“The language which Allaah favored was the Arabic language as he revealed his noble book in this (Arabic) and he made this the language of the seal of the prophets Muhammed. And that is why we say that it is befitting for everyone who has the ability to learn Arabic that they learn it as it is the best language.”

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