Rules that will assist in memorising Al Qur’aan
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Rules that will assist in memorising Al Qur’aan

Rules that will assist in memorising Al Qur’aan

From Abdur-Rahman Abdul Khaaliq’s “Al-Qawaaid adh-Dhahabiyyah lil-Hifdh il-Quran il-Adheem”



My Brother and Sister Muslim – there is no doubt that you know of the excellence of memorising the Qur’aan and the excellence of teaching it. The Messenger of Allah sallallahu alaihi wasallam said: “The best amongst you is the one who learns the Qur’aan and teaches it.” (Bukhari)

Presented to you are some rules which will assist in memorising the Qur’aan, may Allah benefit us by them.

The First Rule: Ikhlaas (Sincerity)  

The purification of ones intention and correcting ones desire is obligatory. It is likewise for making ones concern with and memorisation of the Qur’aan for the  sake of Allah, the Sublime and Exalted, and for gaining success with His Paradise and obtaining His pleasure.

Also for obtaining those mighty rewards which are reserved for those who recited the Qur’aan and memorised it. Allah the Exalted said:

So worship Allah, making the Deen sincerely for Him. Is it not to Allah that   sincere worship is due? [39:2 &3]

He Ta’ala also said:

Say: I have been commanded that I worship Allah making the Deen sincerely for Him. [39:11]

And the Messenger of Allah sallallahu alaihi wasallam said: “Allah the Exalted said: I am so self-sufficient that I am in no need of having an associate. Thus, he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.” [Bukhaari and Muslim]

Therefore, there is no reward for the one who recited the Qur’aan and memorised it to show off and to be heard of. There is also no doubt that the one who recited the Qur’aan desiring by it the world and seeking some sort of worldy reward for it is sinful.

The Second Rule: Correction of ones Pronunciation and Recitation  

The first step in memorising the Qur’aan, after that of Ikhlaas is the obligation o f correcting the pronunciation of the Qur’aan. This does not occur except by listening to a good reciter or a precise memoriser of the Qur’aan. The Qur’aan is not learned except by acquiring it (from another). Thus, the Messenger  sallallahu alaihi wasallam,who was the most eloquent of the arabs in speech, took it from Jibreel alayhis salaam orally. The Mes senger sallallahu alaihi wasallam himself used to recited the Qur’aan to Jibreel alayhis salaam once in every year and in the year that he sallallahu alaihi wasallam, died he sallallahu alaihi wasallam recited it to him twice.[Bukhaari]

Likewise, the Messenger sallallahu alaihi wasallam taught it to the Companions radiyallahu anhum orally and those who came after them heard it from the Companions and so on, for each generation after them.

Taking the Qur’aan from a good reciter is obligatory. Likewise, correcting ones recitation firstly and not depending on oneself in its recitation even if one is  knowledgeable of the Arabic language and of its principles, is also obligatory.  This is because in the Qur’aan there are many verses which occur in a way that is opposed to what is well known in the rules of the Arabic language.


The Third Rule: Specifying a Daily Limit for Memorisation  

It is necessary for the one desiring to memorise the Qur’aan that he sets himself a daily limit for memorising a number of verses. For example: perhaps a page or two pages or even an eighth of a juz (one thirtieth of the Qur’aan). So he begins, after he has corrected his recitation and set his daily limit, to learn by frequent repetition. It is also necessary that this repetition is done melodiously and this is so that a person follows the Sunnah firstly and that it the memorisation is made firm and strong secondly. Melodious recitation is pleasing to ones hearing and also assists in memorisation. Furthermore, the tongue will always return to a specific tone (of voice) and as a result of this it will become familiar with any mistake whenever the balance in ones recitation and familiar tone becomes disordered or imbalanced. The reciter will know therefore, that his tongue will not comply with him when he makes a mistake and that if the tone is wrong o r out of tune, his memorisation will return to him.

All of this is because reciting the Qur’aan and beautifying it with ones voice is a matter which has been commanded. It is not permissible to oppose this command due to the saying of the Messenger sallallahu alaihi wasallam: “Whoever does not beautify the Qur’aan ( recite it melodiously) he is not of us.” [Bukhaari]


The Fourth Rule: Not Surpassing One’s Daily Limit until You Have Perfected its Memorisation.  

It is not permissible for the memoriser to move to a new portion of the Qur’aan until after he has perfected the memorisation of his previous limit. This is so that whatever he has memorised is firmly established in his mind. There is no doubt that amongst those things which aid the memoriser is his occupation with what he has memorised through the hours of the day and night. This occurs by reciting it in the silent prayers, and if he is the imaam then in the loud prayers. Also in the superogatory prayers (nawaafil) and in the times when one is waiting for the obligatory prayers. By this method the memorisation will become a lot easie r. In this way it is possible for a person to practise it even if he is occupied with other matters and this is because he does not simply sit at a specific time for memorising the Qur’aan. Thus the night will not arrive except with those verses memorised and firmly established in the mind. And if there is something which has occuppied the memoriser during this day, he should not move onto his next portion of the Qur’aan, rather he should continue on the second day with what he h ad started with the day before until the memorisation becomes perfected.

The Fifth Rule: Memorise Using the Same Copy (Mus-haf) of the Qur’aan

Among the things which aid the memorisation is that the memoriser should keep for himself a specific mus-haf (copy of the Qur’aan) which he should never change. This is because a person memorises using the sight just as he memorises using the hearing. The script and form of the verses and their places in the mus-haf leave an imprint in the mind when they are recited and looked at frequently. If the memoriser was to change his mus-haf from which he memorises or if he was to memorise from a number of different copies the places of the verses would be in different places and also the script may also be different. This makes the memorisation difficult for him. Therefore it is obligatory for the one memorisng the Qur’aan that he does so from a single script and  mus-haf and he should never replace it.

The Sixth Rule: Understanding is the Way to Memorising

Among the things which greatly aid the process of memorisation is understanding the verses that one has memorised and knowing their relationship and link, one to another. This is why it is necessary for the memoriser to read the tafseer (explanation) of those verses which he desires to memorise and that he knows their connection, one with another. Also, that he brings this to mind when he is reciting. This makes it easier for him to memorise the verses. Having said this, it is also necessary that he does not depend on knowing the meaning of the verses alone in memorising them. Rather the repetition of these verses should be the foundation. This should be done until the tongue can recite the verses even if the mind is occupied with other than the meaning of these verses. This is sign that t he verses are firmly established in the mind. As for the one who relies upon the meaning alone then he will forget often and his recitation will be disjointed due to his mind being scattered and occupied with other things. This occurs frequently, especially when the recitation is long.

The Seventh Rule: Do not move on from a Complete Surah until you have connected the first part of it to the last

After one surah from among the surahs of the Qur’aan has been completed it is desirable for the memoriser that he does not move onto another surah except after having perfected its memorisation and connecting its first part to its last so that his tongue can flow in reciting it, from its beginning to its end. He should b e able to recite it without having to think or go through trouble in remembering the verses. Rather it is a must that the memorisation (and recitation) of these verses is like (flowing) water and that the memoriser recites these verses with out hesitation, even if his mind is occupied with more than one thing, away from m the meaning of these verses. It should be as a person recites Surah Faatihah  without any difficulty or having to think about it. This occurs by repeating these verses frequently and reciting them often. However the memorisation of every surah of the Qur’aan will not be like that of Surah Faatihah except rarely but the intent and desire should be to try to make it as such. Therefore, it is necessary that when a surah is completed it is firmly established in the mind, with its beginning connected to its end and that the memoriser does not move onto another surah until he has memorised it with precision.

The Eighth Rule: Reciting to Others

It is necessary for the memoriser not to depend on himself for his memorisation. Rather he should test his memorisation by reciting the verses or surah in question to somebody else, or he should recite them by following the mus-haf. And  how excellent this would be if a person had with him a precise memoriser (who would test his memorisation). This is so that the memoriser becomes aware of the possi bility of his being forgetful or confused in his recitation (without knowing it) . Many individuals amongst us who memorise a surah make mistakes and a person may not realise that until he looks into the mus-haf. Furthermore, the one who desires to memorise may not realise by himself at which place he makes an error in his recitation despite the fact that he may be reciting from a mus-haf. For this reason making others listen to his recitation of what he has memorised from the Qur’aan is a means of perceiving and knowing these errors and being constantly aware of them.

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