2112 2-1

1424 22-22

http://www.bmhc.org.uk/

!st International Seminar

On
Tadabbur al Quran
(Pondering or Reflection)
Dates: Saturday and Sunday 1st and 2nd of June 2013 (22and 23 of Shabaan 1434)
Venue: British Muslim Heritage, Manchester UK (http://www.bmhc.org.uk/

Tadabbur al Quran Seminar Manual

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Reviving a Forgotten Tradition:

Tadabbur al Quran Seminar
Learning Outcomes:
Knowledge and Understanding
At the end of this seminar, the participant should have developed a clear knowledge and
understanding of:

The Quran: Perquisites to study and the role of participation of the inner self
Tadabbur: Its meaning, importance, textual basis, overview of its key principles and practice
Understand the difference in practice between Tafsir and Tadabbur
Practical examples from the Quran on the application of Tadabbur

Skills
At the end of this study, the participant should have developed a clear understanding of:
Ability to compare and contrast Tafsir and Tadabbur
How to study selected Ayat of the Quran with Tadabbur

Programme
Friday the 31st of May 2013
Time
7pm

Topic
Official Launch: European Academy of Quranic Studies
Guest Lecture: The Role of International Quranic Organisations
in the worldwide Spread of Islam

Speaker/Facilitator
Dr Abdaullah Basfar

Saturday the 1st of June 2013

Time
9:00-9:30
9:30-9:45

9:45-10:00
10.00-10.30

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Topic
Tea and Coffee/Registration
Tilawah al Quran (Recitation)
Tilawah or recitation is an act in which your whole person, soul,
heart, mind, tongue and bodyparticipates. In short your whole
existence becomes involved. In reading the Qur'an, mind and
body, reason and feeling lose their distinction; they become
fused. As the tongue recites and words flow from the lips, the
mind ponders, the heart reflects, the soul absorbs, tears well up
in the eyes, the heart quakes and trembles, the skin shivers and
softens just as the heart does, there no longer remains any
duality between the two, even your hair may stand on end. And
'so he walks in a light from his Lord ... that is God's guidance,
whereby He guides whomsoever He will' (al-Zumar 39: 22-3).
Welcome remarks and Introduction about EAQS
Tadabbur al Quran: An Introduction
This session focuses on Taddabur: Its meaning, textual basis,
historical overview

Speaker/Facilitator
Dr Abdullah Basfar

Dr HaythamAlkhaffaf

Dr Abdullah Basfar

10:30-11:30

11:30-12.00
12.00-12.50

12:50-1:45

1:45-3:00
3.00-3.15
3.15-3.45
3:45-6:00
3:45-4:45
5:00-6:00
PM

The Importance of Tadabbur in the life of the Ummah.

This lecture will cover Taddabur: importance, overview of its key
principles and practice
Coffee Break
Al-Tadabbur versus Deduction and Interpretation: an overview
This lecture will compare and contrast the concepts of Tadabbur
and tafsir through illustration from the Quran.
Al-Tadabbur: Practical examples and Quranic Study Circles
This lecture will cover practical examples of Tadabbur from the
Quran. It will also discuss methods by which Quranic Study
Circles can be established to incorporate a curriculum of
Tadabbur
Prayers and Lunch
Quran Recitation

Tadabbur in Practice
2 workshops (tea break in between)
1. Tadabbur: The practice of the Sahabah: Ways and means
For the Companions of the Prophet, to learn the Qur'an
amounted to reading it, pondering over it, and acting by it. This
workshop will focus on ways and means of practicing Tadabbur
by drawing on the rich tradition from the Sirah and the Practice
of the Salaf (pious predecessors).

Professor ZagloolAlnajjar

Dr Fahd Alwahbi

Dr Mohamed Salah

Dr Abdullah Basfar

Dr Abdullah Basfar
Speakers will swap to make
sure that each group
attends both workshops.

2. Implementing Al-Tadabbur: Living the Quran

To surrender and obey is not only to fulfil the real mission of the
Qur'an, it is one of the surest keys to its understanding. You
discover a meaning by obeying that you never discover by mere
thinking. You, then, begin to 'see' the Qur'an. This workshop
focuses on practical ways we can practice Tadabbur al Quran in
our lives.

Sunday the 2nd of June 2013

Time
9:00-9:30 AM
9:30-9:45 AM
9:45-11:15
AM

11:15-11:30
AM
11:30 AM12:30 PM

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Topic
Coffee and Tea

Quran Recitation

Panel Discussion

Tadabbur al Quran: My personal practice and experiences.
This session focuses on the personal practices and experiences of
expect scholars in Tadabbur al Quran.

Speaker/Facilitator

Dr Abdullah Basfar

The notable speakers

Coffee Break
The Scientific Miracles of the Quran and Al-Tadabbur

There are many different types of al-Tadabbur: Linguistic Aspects
(Grammatical & Rhetorical Devices); Scientific Aspects; Historical
Aspects; Divine Aspects (e.g. Divine Attributes, Beautiful Names)
Prophetic Aspects; Narrative Aspects; Eschatological Aspects
(e.g. Final Day, Hereafter, Resurrection, Different Names &

Professor ZagloolAlnajjar

12:30-1:30

1:30-2:30

2:30-3:30
3.30-3.45
3.30-4.00

4.00-4:30

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Attributes for Last Hour / Day, Death, Grave, etc.). This session
focuses on ijaz al Quran by illustrating examples of Scientific
facts in the Quran
The Educational Framework of Al-Tadabbur

This session will focus on methodology and development of a
practical framework to undertake Tadabbur al Quran.
The Forsaking the Quran and the State of the Nation
Reading the Qur'an will be of little benefit to you, it may even
bring misery and harm, unless you, from the first moment, begin
to change and reconstruct your life in total surrender to God
who has given you the Qur'an. This session highlights what goes
wrong when we fail to adopt a proper connection with the
Quran when the Quran fails to become part of our lives as
individuals and as aUmmah.
Prayers and Lunch
Quran Recitation

Our Goal Living the Quran
Reading the Qur'an, understanding the Qur'an, following the
Qur'an - that is how those who have any right to claim faith in it
relate themselves to it. This session reinforces the need for us to
reflect on the true outcome of Tadabbur al Quran living the
Quran.
Conclusion, Feedback, and the Way Forward

Dr Fahd Alwahbi

Dr Mohamed Salah

Dr Abdullah Basfar

Dr Abdullah Basfar

Dr HaythamAlkhaffaf

Contents
Learning Objectives and Programme Timetable
From the Solitude of a desert mountain
Way to the Quran by KhurramMurad
Studying and Memorisation of the Quran by Ahmad von Denffer
Tadhakkur and Tadabbur by KhurramMurad
Unravelling the linguistic terminology of Tadabbur by AbdulbaqiSharaf
Tawassum, Tafakkur and Tadabbur in Islam
How to do Tadabbur-e-Quran
Tadabbur al Quran: Personal Reflections by Shaykh Abdullah Basfar
Tadabbur al Quran: A Reflection
Tadabbul Al Quran: Rules for Optimal Reflection by Abdurrahman HasanHabannakah al-Midani
Tadabbur al Quran Syllabus
Educational Quranic Resources

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From the Solitude of a desert mountain

In the niche at the peak of a desert Mountain of Light in Arabia 1,435 years ago, an unlettered,
middle-aged man sat pondering the night and the veils of existence. Periods of retreat away from
the world of people had for some time been his habit. But this night would change his lifeand
humanity. Allah, the Lord of the worlds, would tear away the veils.
There came unto him the Angel Jibril. Read! he commanded, as he embraced him.
Read in the name of your Sustainer, who has created
Created the human being out of a germ-cell
Read, and your Lord is the Most Bountiful
He who taught by the pen,
Taught the human being what he knew not!
It was though the words were written on my heart, he said.
In 23 years of revelation, he would have the final divine revelation from God to people etched upon
his heart. The man is Muhammad, the last Prophet and Messenger to humanity, may God shower his
soul with mercy and peace. The Book is the Quran, the unaltered, the inimitable, the doubtless last
Book of guidance from God to mankind. We are the Islamic Society of Britain and the Young Muslims
UK and we would like to engrave the principles of this Book upon our heats and upon your heart.
Welcome to our 1st International conference on Tadabbur al Quran. Tear away the veils. Lets
tadabbur the Quran.Read! Research! Reflect! Live and share the Quran in word and deed!
The Quran is the manifestation of Gods mercy to a human being, directing him to the straight path,
alerting him to evil, giving him the good tidings of Peace in Paradise and warning against the fires of
hell. The Quran is the perfection of the message of the great teachers of humanity, beginning with
Adam, culminating in Muhammad, and flowing through Noah, Abraham, Jacob, Solomon, David,
Moses, and Jesus in between, may peace be upon all of them.
The Qurans message?Tawhid, there is only One God, on Whom all life depends; He begets not, nor
was He begotten.
The Qurans bidding? Do not associate gods with Allah. Believe in the unseen. Establish the prayer.
Spend out of what Allah has provided. Believe in what was revealed to Muhammad, on him be
peace, and what was revealed before him. And be certain of the Hereafter.
The Qurans Miracle? It was revealed to an unlettered man, in unparalleled verse, and has remained
unaltered through the ages, unlike any other book held to be revelation from God. In a word, it is
unique!
The Quran is guidance for you to live by.

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Way to the Quran

byKhurramMurad
You are about to undertake a momentous journeya journey that will take you through the endless
joys and riches of the words that your Creator and Lord has sent to you and all mankind. As you
come to the Quran, you will come to a new world a world of untold treasures of knowledge and
wisdom to guide you on the pathways of life, of thought and action; of deep insights to capture your
imagination; of radiant light to illumine the deeper reaches of your soul; of profound emotions and
glowing warmth to melt your heart and bring tears running down your cheeks. It is the Quran, and
only the Quran which can lead you on and on to success and glory in this world and the hereafter.
It is beyond the power of a human being to comprehend or even to describe the greatness and
importance of what the Quran holds for him. Yet you must have some idea of what it means to you,
to inspire you, to immerse the whole of your self in the Quran, in total commitment and complete
dedication, as it demands. The Quran is Allahs greatest blessing for you. It is the fulfilment of His
promise to Adam and his descendants: There shall come to you guidance from Me, and whosoever
follows My guidance no fear shall be on them, neither shall they sorrow (2: 38).
It is the only weapon to help your frail existence as you struggle against the forces of evil and
temptation in this world. It is the only light, as you grope in the darkness, with which to find your
way to success and salvation. It is your only sanctuary as you are tossed around in the stormy sea of
life. It has been brought down by one who is powerful and trustworthy in the Heavensthe angel
Gabriel. Its first abode was that pure and sublime heart, the like of which people had never seenthe
heart of the Prophet Muhammad. More than anything, it is the only way to come nearer and closer
to your Creator. It tells you of Him; of His attributes; of how He rules over the cosmos and history; of
how He relates Himself to you and how you should relate to Him, to yourself, to others and to every
other being.
What you read in the Quran is the word of Allah, the Lord of the Worlds, which He has conveyed to
you in a human language, only because of His infinite mercy, care and providence for you. This act of
divine mercy is enough to awe and overwhelm you and inspire you to ever-greater heights of
gratitude, yearnings and endeavours to enter the world of the Quran. The majesty of the Quran is
so overpowering that, If We had sent down this Quran upon a mountain, you would have seen it
humbled, split asunder out of the fear of Allah (59: 21). Indeed, no treasure is more valuable and
precious for you than the Quran, as Allah says of His generosity: O People! There has come to you an
exhortation from your Lord, a healing for what is in the hearts, and a guidance, and a mercy for
believers. Say: In [this] Bounty of Allah, and in His mercy in it let them rejoice. It is better than
whatever they amass (10: 57-58).
Rejoice as you must, in the mercy, blessing and generosity of Allah. But the Quran opens its doors
only to those who knock with a depth of yearning, sincerity of purpose and exclusiveness of
attention that befits its importance and majesty. Only they are allowed to gather its treasures while
they walk through it, who are prepared to abandon themselves completely to its guidance and do
their utmost to absorb it. What a tragic misfortune it would be if you came to the Quran and went
away empty-handedsoul untouched, heart unmoved, life unchangedthey went out as they came
in. You may recite its words and turn its pages endlessly and laboriously, yet fail to make an
encounter with it that enriches and transforms your whole person. The Qurans blessings are
limitless, but the measure of your fill depends entirely upon the capacity and the suitability of the
receptacle you bring to it. Nine months spent in the womb of your mother have transformed a drop
of water into youhearing, seeing and thinking. Can you imagine what a lifetime spent with the
Quranseeking, hearing, seeing, thinking, strivingcan do for you? It can make you into an entirely
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new being, before whom even angels will feel proud to kneel. So, at the very outset, make yourself
more deeply aware of what the Quran means to you and what it demands of you; and make a
solemn determination to recite the Quran in an appropriate manner, so that you may be counted
among Those whom We have given the Book, they recite it as it ought to be recited; [it is only] they
who believe in it. (2: 121)
Tilawah or recitation is an act in which your whole person (soul, heart, mind, tongue and body)
should participate. To recite the Quran, thus, as it deserves to be recited, is not a light task; neither
is it difficult nor impossible. Otherwise the Quran could not have been meant for a layman; nor
could it be the mercy and the guidance that it surely is. But it does entail many a travail of heart and
mind, soul and intellect, spirit and body; and requires that certain conditions be observed and
obligations be fulfilled (some inwardly, some outwardly). You should know them all before you enter
the glorious world of the Quran.
Attitudes of Heart and Mind
There are certain basic attitudes of heart and mind, integrated deeply in the conscious soul and in
action, which constitute the necessary pre-requisites to any fruitful study of the Quran.
1.
Firm faith and Conviction
Come to the Quran with the deep, firm faith and conviction that it is the revealed word of Allah.
Such is the charm of the Quran that even if a person takes it up and starts reading it as he would an
ordinary book, he will still benefit from it, provided he reads it with an open mind. But, this is the
Book of Allah; and you should always remain conscious that each word you are reading has been
sent to you by Allah. This constant awareness is vital in developing the right attitude and strong
determination required to reach the heart of the Quran and assimilate its message. Think of His
majesty, glory and power, and you will feel the awe and devotion and a longing for His Words. That
is why the Quran reminds you of this important truth at the beginning of most Surahs and
frequently in between.
2.
Purpose of Recitation
Recite the Quran with no other purpose than to come nearer to your Lord and to seek His guidance
and good pleasure. You should seek guidance from the Quran, for your total life, and only from the
Quran. It is the Word of Allah; and it requires as much exclusiveness as He does. One who desires
worldly ends from the Quran may get them, but he shall surely lose a whole ocean that could have
filled his cup. One who has the Quran with him and yet goes to other sources for guidance, is surely
running after mirages.
3.
Accept truth, Knowledge and guidance
Accept, without the slightest doubt or scepticism, every piece of truth, knowledge and guidance that
the Quran conveys to you. You have every right to enquire, reflect and understand what it contains;
but what you cannot fully comprehend is not necessarily unreasonable. You have a right to reject
that it is the word of Allah; but once you have accepted it as His, you have no basis whatsoever to
doubt even a single word of it. There must be a total surrender to the Quran. Your own opinions,
beliefs, notions, whims and caprices should not be allowed to override any part of it.
4.
Readiness to Change Attitudes and Behaviour
Have the determination and readiness to change and mould your attitude and behaviour (inwardly
and outwardly) in accordance with the teachings you come across in the Quran. Unless you are
prepared and begin to act, mere intellectual exercises will never bring you anywhere near the real
treasures of the Quran.

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5.
Seek Refuge with Allah
Remain aware, as you embark upon reciting the Quran, that the possibilities and the potentials of
your advancement are so great that Satan will, on this occasion, make greater efforts to deprive you
of the fruits of your labour. He may pollute your intention; make you unmindful of its meaning and
message; create doubt in your mind; create barriers between your soul and the words of Allah; or
tempt you away from obeying the Quran. It is with the full consciousness of these perils and
dangers that your tongue should, in obedience to the Quran. When you recite the Quran, seek
refuge with Allah from Satan, the rejected (16: 98). Say Audhubillah.
6)
Allahs Infinite Mercy
Realise that, just as it has been Allahs infinite mercy that has brought His words to you in the
Quran, so it can only be His Mercy that can lead you to the full rewards of its reading. Your desire
and effort are the necessary means; but His will and support are the only guarantees, so approach
the Quran with humility, with a sense of utter dependence upon Him, with trust in Him and with
supplication and devotion to Him at every step.
7)
Constant Praise and Gratitude
Make yourself pulsate constantly with intense praise and gratitude to your Lord for having blessed
you with His greatest gift ( the Quran, and for having guided you to its reading and study. It is but
natural for your heart to beat with joy and murmur: Thankful praise be to Allah, who has guided us
to this; [otherwise] never could we have found guidance, had Allah not guided us (7: 43). The more
you are grateful, the more Allah will give you from the riches of the Quran.
In this spirit of dependence, trust, praise and gratitude, let your heart and tongue, in mutual
harmony, begin the recitation: In the name of Allah, Most Gracious, Most Mercifulthe verse which
appears at the head of all but one of the 114 Surahs of the Quran. And also pray: Our Lord! Let not
our hearts swerve [from the truth] after You have guided us; and bestow upon us Your grace, indeed
You alone are the bestower (3: 8).
Presence of Heart
Before starting to recite the Quran, you should ensure that so long as you are with the Quran, your
heart remains with you; not merely a piece of flesh, but the centre of all your attention,
remembrance, emotions, aspirations and activities; or, your whole inner person. Only then will you
have the capability to receive the great gifts of Allah and respond with humble devotion. The seven
pre-requisites discussed earlier lay the foundations for the communion of the Quran with your
heart. In addition to these, the observance of a few more rules will greatly increase the intensity and
quality of this presence of heart.
1.
In the Presence of Allah
Always keep yourself alive to the reality that, while you are reciting the Quran, you are in the very
presence of Him who has sent these words to you. He is with you wherever you are (57: 4). We are
nearer to him than his jugular veil (50: 16). You recite not the Quran . . . but We are witness to you
when you are engaged in it (10: 61). Remember Me and I will remember you (2: 152). You may not
see Him, but He certainly sees you.
2.
Listening to the Quran from Allah Himself
Feel, as a part of your effort to remain in the presence of Allah, as if you are listening to the Quran
from Allah Himself. Al-Ghazali tells, in the IhyaUlumuddin (Revival of the Sciences of Learning), of a
person who could move nearer to the Quran and could taste more of its sweetness by feeling; first,
as if he was listening to it from the Prophet, then, as if from the Angel Gabriel; and lastly, as if from
Allah Himself.

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3.
Direct Addressee of the Quran
Consider that you, individually and personally, are the direct addressee of the Quran. Though the
Quran has been received by you indirectly through persons, time and space, let all these
intermediaries recede and disappear for some moments and allow yourself to receive the Quran as
if it is talking directly to you, penetrating your heart and intellect. The very thought of such direct
reception will keep your heart seized by what you are reading.
4.
Let your Posture Reflect your Inner Submission
Make your outward posture reflect your inner awe, respect, devotion and submission for the words
of your Lord. There is a deep connection between the outward and the inward manifestations of a
person. The presence of the body will keep the heart present. There should be a difference in your
posture while reading the Quran in comparison to an ordinary book.
5.
Purify Yourself
Purify yourself as much as you can. You know that only the pure are entitled even to touch the
Quran. You know that your body, dress and place should be clean. You also know about the purity
of intention. But you should also realise that the purity of heart and body from sins is equally
important. No one can be completely free from sins; but try to avoid as much as you can. And if you
happen to commit some, try to turn to Allah in repentance and ask for His forgiveness, as soon as
you can. Also take care that, while reading the Quran, you are not eating that which is haram,
wearing that which is haram or living in a haram situation, in other words through means not
permitted by Allah. The purer you are, the more your heart will remain with you, and the more it will
open itself to the Quran.
Understanding and Reflecting
It is vital that you should understand what Allah is saying to you and reflect over it as much as you
can. If you read the Quran without understanding, you may derive some reward because of your
sense of devotion and your desire to read this Book. But this would not, in the least, fulfil the
purpose for which it has been revealed. It has come to vitalise you, mould you and lead you to a new
life and existence. It is not merely a source of blessing, a sacred ritual, a revered relic or a piece of
holy magic. The Quran is full of exhortations asking you as to why you hear not, see not, think
not, reason not and ponder not. It says that, When they are reminded of the verses of their Lord,
they fall not deaf and blind thereat (25: 73); and that, Do they not ponder over the Quran, or are
there locks on the hearts? (47: 24).
You will find elsewhere better guidance on how to understand and ponder over the Quran, but
there are certain important principles you should keep in mind.
1)
Understand and reflect over the Quran as if it was being revealed today, as each word of it
is as living and relevant today as it was when it was first revealed. In this light, you should try to
relate and apply it to your own life, concerns, experiences and levels of knowledge and technology.
Do not consider any verse of the Quran as merely a thing of the past.
2)
Read the whole of the Quran, from beginning to end, with the help of a translation. This will
give you an overall idea of the Book, its style and message.
3)
Initially, read only short but good commentaries and do not delve into long and detailed
tafsirs.
4)
Try to learn at least as much Arabic as will enable you to understand the meaning of the
Quran without the help of a translation. It may seem an arduous task, but I have known semiilliterate people accomplish this within a few months, once they took it seriously and devotedly.
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5)
Ponder and think deeply over the various parts of what you read. This requires reciting a
particular verse or portion thereof slowly (with tartil) or even repeatedly. The more you think and
reflect, you will have a greater share of its rich and unlimited meanings. It is in this sense that Ibn
Umar spent eight years on Surah al-Baqarah (Chapter 2) alone. The Prophet and many others used
to spend whole nights repeating just one verse.
Inner Participation
The Quran was first sent down to the heart or the inner person of the Prophet. You will, therefore,
reap its full joys only when you are able to involve your inner self in your recitation. This will not
prove difficult if you are mindful that you are reading the words of Allah, in His presence, and if you
understand and reflect over what you read. Such a state of involvement may be achieved and
intensified in certain other ways too.
1.
Receiving the Quran with Your Heart
Always keep reminding yourself of what the Quran itself tells of those who receive it with their
hearts, and of how the Prophet, his companions and others used to involve themselves in it. When
Allah is mentioned, their hearts quake; and when His verses are recited to them, it increases them in
faith (8: 2). Whereat shiver the skins of those who fear their Lord; then their skins and hearts soften
to the remembrance of Allah (39: 23). When it is recited to them, they fall down upon their faces,
prostrating, and say: Glory be to our Lord! Our Lords Promise is fulfilled. And they fall down upon
their faces, weeping; and it increases them in humility (17: 107-109). And when they hear what has
been sent down to the Messenger, you see their eyes overflow with tears because of what they
recognise of truth. They cry, Our Lord! We believe; so You do write us down among the witnesses [to
the truth] (5: 86).
2.
Consider it Personally
You have already prepared yourself to receive the Quran as being addressed to you from Allah, and
as being fully relevant to your own times. Now consider that the message in each verse is meant for
you personally, whether it be a norm or value, a statement or piece of knowledge, a promise or a
warning, a command or a prohibition.
3.
Sincere Response
Your heart should then come alive and respond to the various notes and themes that are struck in it
by different verses. Make it pass through the various states of adoration and praise, awe and
wonder, hope and despair, assurance and anxiety, love and fear, happiness and sorrow, devotion
and submission.
4.
Sincere Expression
These states of heart should find expression through your tongue. That is how the Prophet used to
recite the Quran in his night prayers. He used to say Subhanallah after verses telling of the majesty
and glory of Allah, and Alhamdulillah after verses describing His bounties and graces. He sought
forgiveness and refuge with Allah and asked for His favours and bounties after verses containing
corresponding themes.
5.
Sincere Involvement
The heart should also overflow through the eyes to express its involvement. Often the Prophet, his
companions and others, who had a real encounter with the Quran, would weep when they recited
it. You may even make yourself cry, if you think of the heavy responsibilities, the warnings and the
joys that the Quran brings to you.

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Living by the Quran

The whole purpose of the Quran is to guide you and to change you by bringing you into submission
to Allah. As you read it, also try to live by what it invites you to. If it does not have any impact upon
your actions and if you do not observe what it enjoins and avoid what it prohibits, then you are not
getting anywhere nearer the Quran. In fact, one who reads the Quran and does not try to act upon
it may be more likely to be cursed and punished by Allah. The Prophet said: Many of the hypocrites
in my ummah will be from among the reciters (Ahmad); and He is not a believer in the Quran who
makes halal (permissible) what it has made haram (prohibited) (Tirmidhi). It is narrated that,
companions like Uthman and Abdullah ibnMasud once they learnt ten verses from the Prophet, did
not move further unless they had learnt it fullyboth in understanding and in action; that is how
they sometimes spent years in learning only one Surah of the Quran.
If you sincerely start changing your life according to the Quran, Allah will certainly help you and
make the path easy for you.
Rules of Recitation
There are a few additional obligations regarding the recitation of the Quran which you should keep
in mind.
1)
Daily Reading
Read the Quran every day; in fact do not consider a day complete without it. It is better to read
regularly, even if it be a small portion, than to read large sections, but only occasionally.
2)
Memorise
Memorise as much of the Quran as you can. You can start with small Surahs and short passages, and
then move on to longer portions.
3)
Recite the Quran in Prayer
Read as much of the Quran in prayer as you can, especially during the night, after the Isha, before
the Fajr and in the Fajr, as nothing is more effective in making you attuned to the Quran and
ensuring you absorb it than reading it in the night or in the morning.
4)
Melodious Voice
Read the Quran in a good voice, as we have been told: Beautify the Quran with your voices; but
also remember that the one whose voice reflects the fear of Allah is the one who reads the Quran
well.
5)
Read with Concentration and Understanding
Do not read hastily without proper concentration and understanding. The Prophet told Ibn Umar not
to finish reading the Quran in less than a week, and also said that one who finished it in less than
three days did not understand any of it. One companion said that he preferred to read a short Surah
like al-Qariah with proper understanding than to hastily finish long ones like al-Baqarah and AliImran.
The Life of the Prophet
To absorb the Quran, you must move as close as you can to the Prophet who received it first from
Allah. His whole life is a living Quran. If you want to read the Quran in action, observe the
Prophet in his deeds, as Aisha said: His conduct was nothing but the Quran (Muslim). To move
closer to the Prophet, you should read his sayings (ahadith) and His life (sirah) as much as you can.
Let us, in conclusion, pray to Allah to enable us to recite the Quran as it ought to be recited and not
to make us like those to whom the Book was given before, but with the lapse of time, their hearts
became hard (57: 16); or who were given the burden of the Torah, then they did not carry it, they are
like a donkey carrying books (62: 5); or about whom the Prophet will, on the Day of Judgement,
complain O my Lord! These my people have abandoned the Quran (25: 30).
Our Lord! Enable us to imbibe the meaning of the Quran and guide us to and lead us along the
Straight Path.

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Studying & Memorisation of the Quran

excerpt from Ahmad von Denffers Ulum al Quran
Etiquette of Reading and Reciting
Keep the Quran in a clean place.
Seek only Allahs pleasure not any worldly gain.
Concentrate fully and leave aside all other preoccupations.
Be ritually clean, and sit on clean ground.
Preferably sit facing the qiblah.
Observe humility, tranquility, and respect.
Begin with audhubillahi.... and basmala (l seek refuge with Allah... and In the Name of Allah
....)
Read with a good voice.
Ask Allahs blessings when reading a verse which contains a promise, and ask Allahs help
when reading a verse which contains a threat.
Repeat important verses many times.
Say sadaq Allahu1-azim (Allah, the Exalted, has said the Truth) at the end of recitation, and
close with a dua (supplication) that Allah may accept it from you.
Let no day pass without reading the Quran.
Do not read in a manner that disturbs others.
Sometimes read alone, and sometimes in a group, or with your family too!
Reply, if someone gives salam while you read.
Interrupt your reading when you hear the adhan.
Observe sajdah al-tilawah (prostration after reading verses where it is indicated)
Memorisation of the Quran
Memorisation (hifz, tahfiz) of the Quran was the earliest form of transmission of the text and has
been practiced by Muslims since the Revelation began. The Quran is perhaps the only book in
human history that has such an outstanding tradition of oral transmission which can be traced back
to the Prophet Muhammad himself. Although many Muslims known as hafiz (pl. huffaz) have
memorised the complete Quran, it is an obligation for each Muslim to memorise as much of it as he
or she is capable of.
Memorisation of passages from the Quran is still required from all Muslims particularly for
the following reasons:
Memorisation was the Sunnah of the Prophet and observed by the Companions, their
Successors, and all pious Muslims.
Recitation of passages from memory is required for the correct performance of prayer.
Passages memorised are useful in practical dawah work.
Memorisation and repetition of the Quran leads to more remembrance and awareness of
Allah and His message.
Memorisation of the ahkam (legal) passages leads to more consciousness and
determination.
Memorisation leads to a deeper understanding of and deeper faith in the message of the
Quran.
Pointers on How to Memorise Quran

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The following practical suggestions are aimed at helping you memorise more from the
Quran.
Make memorisation a part of your daily routine. Do a little, but do it regularly.
Choose a passage which is particularly meaningful to you.
Read this passage aloud a few times.
Write this passage on a small piece of paper.
Memorise it.
Read from memory.
Recite the passage in you prayers.
After you have memorised the passage, repeat it often, which will engrave it into your
memory.
Choose another passage and do likewise.

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Tadhakkur and Tadabbur

KhurramMurad
The study of the Qur'an into two categories, broadly speaking: Tadhakkur and Tadabbur, after the
Quranic verse:
'That men may ponder over (li yaddabbaru) its revelations and ... may take them to heart (li
yatadhakkara)' (Sad 38: 29).
Tadhakkur
Tadhakkur, used extensively in the Qur'an, has been translated variously as receiving admonition,
deriving advice, remembering, taking heed, and taking to heart. It can therefore be taken to signify
the process whereby you try to grasp the general messages and teachings being conveyed by the
Qur'an, to find out what they mean for you and what demands they make upon you, to take them to
heart, to bring forth corresponding responses of heart and mind and attitudes, to have the will to act
in accordance with whatever you find, and, finally, to determine what message you have to deliver
to your fellow human beings.
Tadhakkur is a category of understanding which, in its essential nature, should not require any
sophisticated tools of scholarship. You may not know the meaning of every word, you may not be
competent enough to explore the full meaning of all the important and key words, and you may not
understand every verse, but the general, overall message, especially the message for you-how to
live-should come out clearly and radiantly.
After all, the people who understood the Qur'an most and benefited from it the greatest were its
first hearers they were city merchants, farmers, shepherds, camel riders and nomads. They did not
have at their elbows lexicons, tafsir books, treatises on style, diction, cadence, rhetoric nor did they
possess all the knowledge of philosophy, history, geography, archaeology, anthropology, or of the
social and physical sciences. Yet they were the most successful in understanding the Qur'an. For,
they took the message of the Qur'an to their heart and began to live it. Hence this category of
understanding ought to be and is available to every person who fulfils the necessary condition for it
in this respect. The degree and intensity of what he receives will depend on his effort and capacity.
Of course, tools of scholarship may add new dimensions, lend added weight, give new insights, to
this process; but they are not a must.
It is in the sense of Tadhakkur that the Qur'an categorically states that it is easy to understand, it is
available to every sincere inquirer if he only comprehends what he is reading and ponders over it. It
is to thisTadhakkur that the Qur'an invites everyone who can hear, see and think, to be guided by it.
It is in this sense that it says:
Indeed we have made this Qur'an easy for understanding and remembering (dhikr). Is there any,
then, that will take it to heart (muddakir) (al-Qamar 54: 17).
Indeed we have made it [the Qur'an] easy [to understand] by your tongue [O Prophet] so that men
might take it to heart (yaTadhakkuran) (al-Dukhan 44: 58).
Indeed We have made propounded unto men all kinds of parables in this Qur'an, so that they might
understand (yatadhakkarun) (al-Zumar 39: 27).

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In this there is indeed a reminder (dhikr) for everyone who has a heart, or will give ear while he is a
witness [present with his mind] (Qaf 50: 37).
Tadhakkur is not some lower category of understanding; it is the basic essential purpose of the
Qur'an. You will have to strive all your life in order to gain the light and guidance and healing
throughTadhakkur and through this process you, personally, must continue to gather an unlimited
number of gems.
Tadabbur
Tadabbur is the other category of understanding. It signifies that you try to find the full meaning of
every word, Ayah, and, Surah, that you explore the fuller meaning behind those words, metaphors
and parables, that you discover the textual cohesion and underlying unity, that you determine the
central ideas, delve into lexical intricacies, tanzil, and historical background, and that you undertake
a comparative study of different tafsir. Then, that you discover all the implications for the
relationship between man and his God, his fellow human beings, his own self, and the world around
him; that you derive laws and morals for individuals and society, rules for state and economy,
principles for history and philosophy, and implications for the current level of human knowledge.
Such a study would require a greater and deeper knowledge of various 'ulum al-Qur'an (the Quranic
disciplines), depending on your goals and aims.
Tadabbur and Tadhakkur are not entirely separate nor mutually exclusive categories of
understanding, they overlap.

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Unravelling the linguistic terminology of Tadabbur

AbdulbaqiSharaf
The Quran is amazing. Being words of Allah, an intellect finds pleasure to exercise his/her mind
amidst its rhetoric, its words, its sentences and paragraphs. What follows is a grammatical analysis
from Quran of Tadabbur, the process that the Quran uses to urge people of intellect to ponder,
think, analyse, listen, contemplate, examine and understand.
Pondering and meditating the Quran (Tadabbur ) []
This Arabic word ( )is derived from ( )which means the end and tail of something, like the
buttock of animal is its Dubur, because usually that is the extreme end part of the body of the
animal. In our context, Allah wants us to Tadabbur of the Quran so what when we reach reciting to
the end of a verse, we should stop there and start thinking and pondering what we have recited.
Allah says:
Will they not then ponder on the Quran? If it had been from other than Allah they would have
found therein much incongruity. [4:82]
Many of us bring apparently contradicting verses and try to refute the Quran. If they had done with
Tadabbur, whey would see the majesty of the words of Allah.
Another verse:
Will they then not meditate on the Quran, or are there locks on the hearts? [47:24]
Yet another verse:
(This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its
revelations, and that men of understanding may remember. [38:29]
To Reflect and Think (Tafakkur) []
This Arabic word indicates the oscillation of an idea in the heart. So, Allah asks us to take as input a
verse, and not to leave that verse before oscillating it repeatedly in the mind and heart and think
twice, thrice and more.
Allah says:
With clear proofs and writings; and We have revealed unto thee the Remembrance that thou mayst
explain to mankind that which hath been revealed for them, and that haply they may reflect. [16:44]
To remember (Tadhakkur) ()
That is opposite of to forget. The Quran comes to evade the inherent nature of forgetfulness in
human beings. The whole Quran is called al-Dhirk as Allah says:
Sad, by the Quran full of reminding. [38:1]
Also we saw above the verse ..and that men of understanding may remember [38:29].
To Understand (Taaqqul) []
Al-Aql in Arabic is the human faculty that prevents a person from doing things that would harm
himself or others. The Quran indeed makes a person noble and through understanding of the verses
and implementing them a person becomes the most respectable and peaceful person on earth.
Indeed, We have sent it down as an Arabic Quran that you might understand. [12:2]
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To give ear, Listen and pay heed [Istamaa and Ansata] []

These are outcomes of using the human faculty of hearing. So, when the message enters into ear,
it just not ends there without capturing the meaning of what entered. The second word Ansata
refers to pausing. That means when verses of the Quran is being recited, then pause from doing
anything else and give 100% attention to hear the verses. So, Quran should not be like music where
you plug in earpiece from your iPod and do all sort of things where music in playing in the
background.
Read this verse:
And when the Quran is recited, give ear to it [istama] and pay heed [ansatu], that you may obtain
mercy. [7:204]
That entails that when we just listen to Quran like music and appreciate just the sound and rhythm
of it without understanding, then we may NOT obtain mercy.
Outcomes of Pondering: Prostration, Weeping, skin shivering
Theayat (verses) of the Quran when pondered upon properly and intellectual exercise is done
thoroughly ought to produce involuntary outcome like weeping, prostrating and shivering.
Allah says:
When the verses of the Most Merciful were recited to them, they fell in prostration and weeping
[19:58]
Also,
Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver
therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance
of Allah [39:23]
Author:
Abdul-Baqueeis a PhD student at Leeds University working on Text Mining the Quran, under the
supervision of Eric Atwell. He is investigating ways that computational power could help mine the
Quranic text. The Quran holds lots of interesting information, facts, correlations, patterns,
associations between facts and concepts that are difficult to discover by manual processing. At Leeds
University he is trying to employ computation techniques from the fields of text mining, machine
learning, natural language processing, computational linguistics and stylometrics to reveal some of
the hidden trends and make it easy to link the scattered yet related concepts in the Quran. His
research seeks to exploit techniques from computation fields and at the same time respects the
guidelines set by early Quranic scholars and their books of Tafsir like IbnJarir at-Tabari, Al-Baghawi
and IbnKathir.

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Tawassum, Tafakkur and Tadabbur in Islam

We learn from the Quran that the universe has been fashioned by God in a way that it may become
a source of spiritual inspiration for man.
Tawassum
According to the Quran, it is the quality of Tawassum (15:75) that enables one to find inspiration in
the universe. Tawassum is the ability to understand the signs of nature. That is, to observe the
phenomena of the universe in order to draw lessons from them and receive spiritual nourishment
from the physical events.
That is to say, a truly religious person is able to convert physical events into spiritual lessons. He
derives spiritual nourishment from material things. The Quran has described how godly people
continuously derive such sustenance from their environment, thus maintaining their intellectual and
spiritual well-being. This is elaborated upon in the Quran as follows:
In the creation of the heavens and the earth, and in the succession of night and day, there are signs
for men of understanding; those that remember God when standing, sitting, and lying down, and
reflect on the creation of the heavens and the earth (saying): Lord, You have not created these in
vain. Glory be to You! Save us from the torment of the fire, Lord. (3:191)
Tafakkur and Tadabbur
Meditation is essential for developing our spirituality. Meditation in Islam is a high kind of
contemplation. It is not a state of silence, but a deep kind of thinking process. It takes us from the
seen world to the unseen, from darkness to light, from chaos to conviction, from limitation to
limitlessness, from word to meaning. It is like a door through which one enters another world. In
short, from the human world we reach the divine world.
The concept of meditation in Islam is based on two things, at-tafakkurwat-tadabbur (remembrance
of God, thought of God) (3:191, 4:82). Abu Darda was a senior companion of the Prophet. After his
death a man came to his wife and asked her what was the most important form of worship
performed by Abu Darda. She replied: He would spend the whole day thinking, thinking, and
thinking. According to this, Islamic meditation is a thinking process rather than the cessation of
intellectual activity. The Quran further tells us that this intellectual process has two different
directionsal-anfus and al-afaq. Al-anfus literally means soul, that is, inner world; al-afaq literally
means universe, that is, external world.
So when a believer sees the universe functioning in a perfect manner and he finds that all the events
in this vast universe always proceed towards a meaningful result, he realizes that mans life too must
have a meaningful end. This makes him exclaim:
O our Lord! You have not created all this without purpose. Glory be to you! Give us salvation in the
life to come. (3:191)
Thus the universe is a manifestation of Gods attributes. Hence, it is a source of spiritual
nourishment for those who want to lead a divine life on earth. For them, the whole universe
becomes an important means of reaching spiritual perfection. This spiritual development continues
throughout their earthly life till a time comes when they attain that degree of spirituality, which the
Quran calls the Rabbani soul. It is, souls such as these, who, in the life Hereafter, will inhabit
paradise. Our most compassionate Lord will say:
Dwell in Paradise; you shall have no fear, nor shall you grieve. (7:49)
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There is nothing mysterious about spirituality in Islam. It is rather the direct result of the kind of
intellectual development that takes place when a believer ponders over the Creator and His
creation: he gains something in the process that may be termed spirituality. The source, therefore,
of Islamic spirituality is observation and reflection, rather than any sort of mysterious exercises.
We learn from the Quran that in the very creation of the universe, the signs of God lie hidden all
around us. One who has developed keen awareness, when he reflects upon the things of the world,
is able to see the Creator in His creatures. The meaning of the creation of the Universe is laid bare
before him. Ultimately, the universe becomes a permanent source of spiritual inspiration. He is
continuously nourished by it during his worldly experience.
A believer is not supposed to shun his normal life in order to lead a life of observation and
contemplation. Islam does not advocate withdrawing from the world. He has to live in this world and
participate in its activities. What is desired from him is that while fulfilling all his duties, his heart
should not be attached to worldly affairs. In this way he continues to gain spiritually.

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How to do Tadabbur-e-Quran

The invitation to Ponder upon the verses of the Quran can be found in Chapter 4: Verse 82:
Do they not then consider the Quran carefully? Had it been from other than Allah, they would
surely have found therein much contradiction.
Meaning of the word Tadabbur: To ponder, reflect and think
Conditions for a person who wants to do Tadabbur of the Quran:
Knowledge of the language of Quran (i.e. Arabic)
Tadabbur should follow the understanding/interpretation of the As-Salaf-us-Saalih of the Ummah
(Pious Predecessors from the first three generations of Islam)
3. Duaa (Supplication) to Allah seeking Knowledge and Understanding of the Quran
ShaykhulIslaamIbnTaymiyyah states that he used to refer 100 interpretations of certain verses to
reach a conclusion. Thereafter he used to make dua to Allah in his Sajdah: O Teacher of Ibraaheem!
Teach me And O Granter of Understanding to Sulaiman! Grant me understanding
1.
2.

1.
2.
3.

So in short the correct sequence of steps in performing Tadabbur is:

Refer interpretation by the previous Mufassiroon (Scholars of Interpretation and Exegesis of Quran)
Make Duaa to Allah to grant the correct understanding
Ponder upon the verses in the light of the above two points
As for the one who neglects the above mentioned steps, the following words of caution from the
Quran and Sunnah are enough to hold him back.
1. Interpreting a particular verse of the Quran in ones own way is like saying Allah intends such
and such a thing from this statement. Incorrect interpretation done in such a way is lying upon
Allah without knowledge :
17:36(The meaning of which can be translated as):
And follow not (O man i.e., Say not, or do not or witness not, etc.) that of which You have no
knowledge. Verily! The hearing, and the sight, and the heart, of each of those You will be
questioned (by Allah).
What is the ruling on deriving scientific proofs from the Quran?
Indeed, there are many scientific facts mentioned in the Quran which was unknown to the world
until very recently. So it is beyond doubt one of the miracles of the Quran. As Allah says in Surah
Fussilat (41:53)(the meaning of which can be translated as):
We will show them Our signs In the universe, and In their ownselves, until it becomes manifest to
them that This (the Quran) is the truth. is it not Sufficient In regard to Your Lord that He is a
witness over All things?

But while trying to prove the scientific facts from the Quran the following things are to be kept in
mind:
1. The Quran is not a science text Book. It was revealed to teach human being the correct Deen,
concept of Tawheed (Unique Oneness of Allah) and the correct way of worshiping Allah. So this
should be our main purpose of reading the Quran. Nowadays, we see many among the youth who
read the Quran only to extract such scientific facts. This is a big mistake, since it goes against the
primary purpose for which the Quran was revealed. This is a clear violation of the sanctity of the
Quran.

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2.

Proving scientific facts from the Quran is not a duty that Allah has imposed on us. However, verses
that clearly speak about the creation of human being and the embryonic development, the barrier
between the seas and verses like these may be used for the purpose of doing Dawah. But what
should be avoided is trying to challenge and claim that Quran has all the scientific facts and anything
can be proved from the Quran, as some of the youth do today. They end up trying to give their own
meanings and interpretations to the verses to keep their challenge.
3. Science is not a stable field. Scientists have differed over and over on the same issue through the
decades and centuries. So what Science states today may be possibly disproved tomorrow by the
same science through new scientists and experiments. So it is not for us to exert ourselves too much
into this to the level that we try to prove that something is matching with scientific facts today
whereas, scientists go on and change their opinion in the near future. This might turn out to be a
wasted effort and unnecessary claim, which Allah has not made us answerable for.

We want to know the way to make the Quran increase your faith. There is only way to make your
recitation of the Quran increase your faith and that is recitation with Tadabbur.
What is the meaning of Tadabbur?
Tadabburits derived from the word dubur which is the end of something. Tadabbur is to know the
end result of that matter, what this matter will lead to.
IbnulQayyim explains Tadabbur as, Staring of the eyes of the heart. Upon the Quran AND collecting
the thoughts upon understanding the meaning in order to know the end of it.
Not the eyes of our head, our heart has eyes, this is the insight (Baseerah). It is to stare with the eye
of the heart upon the Quran in addition to collecting your thoughts to understand the meaning of
what you are reciting in order to know the end of what you am reciting. Ask yourself, what does
Allah want from me with regards to belief or action? This is the end result of your contemplation.
Your contemplation will lead to four things:
1- Either you will remember something you have forgotten and your contemplation will remind you.
2- Or your contemplation will make you learn something which you ignored and didnt know.
3- Or your contemplation will aspire and encourage you to do good deeds and to attain dignity with
Allah, this will also increase you in faith.
4- Or your contemplation will make you fear the punishment of Allah and receive admonition
These are four impacts of the Tadabbur. And you will not have these four impacts unless you did
Tadabbur with your heart; an attentive heedful heart, collecting your heart and mind upon what you
are reading, You will recite a verse many times. Reciting one verse with Tadabbur is better for you
than finishing the whole Quran without Tadabbur. You are thinking about that verse, asking yourself
what Allah wants from you, how should I act? One verse which makes you think like that is better for
you than finishing the whole Quran without Tadabbur. People compete to finish reciting the Quran
and there is no effect of the Quran on their hearts.
A man came to the Prophet (sallaAllaahu alaihiwasallam) and said O Messenger of Allah, You have
been unjust in distributing the booty The Prophet said If I am not Just who will be Just among the
creation? When the man went away the Prophet said From among the offspring of this man,
people will come out from my nation reciting the Quran profusely but it will not exceed their throats.
They will come out of the religion quickly like an arrow coming out of a game (Bukhari)
Because these people recite without understanding as soon as they are affected in their religion they
will come out of it.

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Purify your intention when you hold the Quran. Are you seeking guidance? Then the Quran will be
a guidance. You seeking healing or mercy? You will have as much as you want.
What is the way to Tadabbur?
Allah sent the Quran down to worship him through the Quran to establish the servitude to worship
Allah. To know about Him from the Quran. This should be your first goal when you recite the
Quran.
What is the meaning of Tilawah?
Allah ordered us to recite the Quran with Tarteel. That is to recite the Quran in a slow, rhythmic
way with a beautiful voice. Tilawah will help you make Tadabbur, slowly you be reciting the verse in
a rhythmic way. This was the Sunnah of the Prophet when he was reciting the Quran. Ayesha said
the Prophet would recite the Quran in a long slow mode even longer than a surah which was longer
than it.
You may read and not understand, but read again and again, for Shaytaan is awaiting discouraging
you. Immediately ask Allah to help you, for He is the One who teaches the Quran and no one but He
can make you understand. If you are truthful, Allah will be truthful with you, He will not forsake you
and will Help you and enlighten you.
Reciting the Quran with Tadabbur and understanding the meaning is the light for you, given to you
to act upon the Quran and to increase in your faith.

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Tadabbur al Quran: Personal Advices

By Shaykh Abdullah Basfar
Allah (swt) says in surah Muhammad:
Do they not reflect on the Quran, or are there locks upon their hearts?.
Pondering over the Quran (tadabbur) was a well-establishedsunnah of Muhammad (saw) he used
to recite the Quran al-Kareem and ponder about the words of Allah subhanahuwataalla.
Ibn Abbas (radiyallahu anhuma) is recorded to have said: If I were to recite surah al-Baqarah with
tadabbur, this would be more beloved to me than to recite the entire Quran (i.e. without tadabbur).
There following are a few things that lead towards or facilitate tadabbur:
1. Firstly, reciting with tarteel, as Allah subhanahuwataala said: warattalnaahutarteelaa
[Surat al-Furqan], and Allah said warattilil-Quraanatarteelaa [Surat al-Muzzammil].
Tarteelmeans reciting with reassurance, calmness not speeding through it because the
one who recites the Quran too quickly cannot ponder over and think about the meanings of
the words of Allah. But reciting slowly is a way of having respect for the Quran, and leads
towards pondering and havekhushoo over which what he is reading.
HuthayfaibnulYaman says (radiallahuanhu): I was praying behind the Prophet (alaihisalam)
and he started with al-Fatiha, and he continued, until I thought to myself maybe he will
conclude at ayah 100 (of surat al-Baqarah), and he continued through Ali Imran, and AlNisaa. and he was reciting with such care he would not recite past an ayah of
rahma/mercy without asking Allah for his mercy, or an ayah with punishment except that he
asks Allah to protect him from Allahs punishment, or an ayah which has tasbeeh to Allah
except that he would do tasbeeh to Allah AzawaJaal. And this is why Umm Salam
(radiallahuanha) said: The Prophet alaihisalatuwasallam used to recite in a way which
included the tafseer of the words; letter by letter.
2. Secondly reciting the Quran with a beautiful voice. A person might say my voice is just not
beautiful. The scholars have said that (this person who complains) is asked to beautiful his
voice to the best of his ability. The Prophet alaihisalatuwasallam said: laysaminna man lam
yataghannabil Quran, i.e. he is not on our right path who doesnt sing with the Quran. The
scholars have interpreted this hadith to mean: he is not of us who doesnt beautify his voice
with the recitation of the Quran. When you read the Quran dont read it as if you are
reading from a book or novel. Read it with tajweed. And he then demonstrates as an
example of what to not to do (just talking the words) and what to do (reciting beautifully).
And if you learn tajweed, it will beautify your voice. And the Prophet said: beautify the
Quran with your voices.
The Prophet (alahisalatuwasallam) had the most beautiful voice of all people. And he
mentions the narration regarding Abu Musa al-Ashari where the Prophet praised his
beautiful recitation. And there is another benefit to beautifying our voice: if you put your
effort in beautifying your voice than Allah the Most Gracious listen to you reciting the Quran
in this voice. We recall in a hadith about Allah's attentiveness to listening to someone
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reciting the Quran]. The Prophet alaihisalatuwasallam said: Verily the most beautiful of
voices reciting the Quran, is the person who if you hear them reciting you regard them as
one of those people who have khushoo/reverence towards Allah. Such a recitation
awakens the heart and softens it.
3. Thirdly, understanding the meanings Quran al-Kareem. It is a must that this great Quran be
understood. And Allah says: Waqaalar-rasooluyaa Rabbi innaqawmittakhadhoohaadha alQuranamahjooraa [al-Furqan 30]. The scholars have said: who doesnt recite the Quran has
left/isolated (himself from) the Quran, and he who reads the Quran and he doesnt
understand the Quran has (also) left the Quran, and he who recites the Quran, understands
it, and doesnt act by it has left the Quran. Hence all of these people have left the Quran. He
mentions that Arabs understand the Quran, it being in Arabic, but the non-Arab should
study/read tafseer, and alhamdulillah these sources are available readily these days, so it is
only up to people to read the translations/explanations.
4. Fourthly: crying while reciting, as it is of the sunnah of the Prophet (alaihisalatuwasalam).
The Prophet one day told ibnMasoud: IbnMasoud, recite to me the Quran, so ibnMasoud
answers: how can I recite it to you and it was sent to you?, the Prophet
(alaihisalatuwasallam) replied: It is because I love to hear it from other than me. So he
recited to him from the beginning of Surat al-Nisa until he came to the ayah:
fakayfaidhajina min kulliummatin bi shaheedinwajinabikaalahaaulaaishahidaa, and at
this point the prophet alahisalatuwasallam asked him to stop,andibnMasoud looked at him
and saw his eyes overflowing with tears. And AbouBakrradiallahuanhu, when he used to
recite al-Fatiha, would cry. And Omar radiallahuanhu was once leading fajr prayer, reciting
surat Yusuf, and he was crying such that the sahaba heard his crying from the back rows.
5. Fifthly: Repeating the ayahs (as the Prophet alaihisalatuwasallam) used to do, is another
thing which leads to tadabbur, and this is of course in the nawafil (i.e. not fard prayers). He
would recite an ayah and repeat it until the morning. He used to cry while listening and
reciting the ayahs of Allah so the sahaba also used to repeat ayahs until morning. Once the
Prophet while in qiyam repeated the ayah: in tuadhdhibhumfainnahum ibaadukwa in
taghfirlahumfainnaka antal azeezu hakeem [Al-Maidah] from qiyam until fajr.
6. Sixthly: Another thing which helps in tadabbur is reciting the Quran in qiyam at night
because the Quran at night is closer to tadabbur and khushoo, and closer to the attendance
of the heart.
7.

External ettiquettes that help: performing wudu, using the miswak (i.e cleansing ones
mouth), reciting towards the qibla, and acting respectfully towards the Book of Allah. He
mentions that once there is tadabbur, there is change, there is action and this is what is
asked of us: the last intent isnt only to beautify our voices with the Quran, or only to
understand it, but to act upon it. Aisha radiallahuanha when asked about the Prophet
alaihisalatuwasallams character, she said: His character was the Quran. So we should ask
ourselves while reading the Quran: This ayah that we are reading are we implementing it
in our lives? If it is so, this is what is asked, alhamdulillah, if not, than we should manage

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our actions according and put ourselves through a self-judgment. The scholars say, perhaps
there is a reciter of the Quran, and the Quran curses him. And we ask Allah to protect us
from this state. The recitor recites: alalanatullahi alaadh-dhalimeen i.e. Allahs curse is
upon the oppressor..and the reciter himself is an oppressor, so the curse goes to him as
well! and may Allah protect us from this state, ameen. That is why we should put the effort
to learn, understand, and reflect (do tadabbur) upon the words of Allah so we can act upon
the sayings of this Book, and so that Allah brings harmony into our lives and the lives of our
children. We send salawat on the prophet, and we likewise say: Allahummasalliwasallim
alahabeebinawanabiyyina Muhammad, wa alaaalihiwasahbihiajmaeen.

Shaykh Abdullah Basfar is one of the preeminent reciters of Saudi Arabia who is well known for
his excellence and precision in tajweed. This article was translated by Khadija el-Berhoumi for
ReciteinTune

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Tadabbur al Quran: A Reflection

Today we live at a time where the recitation of the Qur'an has become widespread - we are now
able to listen to the Qur'an on the television, computer, radio, CD's and portable players. Even our
phones now, with a simple touch of a button not only show different Quranic scripts but also give us
access to the Quranictafsirs and translations via the internet. And praise to Allah (Alhamdulillah)
we're also now seeing a progressive change in Islamic classes and centres as they exert significant
attention to providing Quran memorisation (hifdh) programs for us and our children in various parts
of the world. Through this accessibility the Muslim grows while hearing the words of Allah and its
recitation in its prescribed manner.
The Quran has become so commonplace that we now hear it in the shopping stores and streets
especially in the Muslim countries. Yet this reality has come with an unforeseen disillusion, hiding
from us a grave and important matter that many people have been ignorant of. And this matter, the
sahabah gave great importance and concern to as we see when reading about how their relationship
with the Quran was.
The Duty of the Daiyah
The daiyah has a duty to perform tadabbur (deep contemplation & understanding) of the meanings
of the Qur'an. As dawah carriers, it goes without saying that the Quran is the basis of our ideology
which we hold proudly before the whole world. Our ideology comes from the revealed word of Allah
(swt) with which we are made to worship Him (swt). Since our goal is to work toward the
implementation of His swts laws on earth, should we not exert effort to understand the words of
the very Quran we aim to implement? Yes, its even more important for us, the carriers of this
dawah to revive the Quran in our hearts and minds in order to revive it on a state level.
The Qur'an charges the believer with this amazing energy which revives the idle souls and turns
them into dispositions that can trivialise hardships and are not tempted by worldly pleasures for the
sake of gaining the pleasure of Allah (swt) and the bliss of Jannah. It is this Quran that makes us
absolutely certain that victory is from Allah (swt) and that we have no other hope but in Him (swt).
So why should we not be eager to take provisions from the source of the Qur'an, ponder over its
meanings and acquaint ourselves with its aims?
Our Reality
Back to describing our reality! We live in a time where the Quran reciters are many but only few are
engaging in studying and seeking the guidance of the Quran and acting upon its rulings.
In an ayah from Surah al baqarah Allahabout AhlulKittab; He says:



And there are among them (Jews) `Ummiyyun (unlettered) people, who know not the Book, but they
trust upon Amani (false desires) and they but guess.)
This ayah says that among the people of the book, there are illiterates (in terms of not
understanding the book of Allah), they have the book with them but they have no clue what the
book is talking about. All that they learn from the book is what fits their worldly interests. They were
selective in what they would learn. If something would benefit them in their dunya then they would
learn it, otherwise they would leave it aside.
Furthermore, IbnTaymiyyah (ra) says about this ayah:
Ibn Abbas and Qatadah interpreted the meaning of the word ummiyyoon (illiterate) as meaning,
they do not understand the meaning of the book. They learn it, they memorize it, and they recite it
without understanding it. The meaning of illiterate in this verse does not mean that they cannot
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read or write. They read it, memorize it and teach it yet they dont understand what the book is
talking about. They are satisfied by only reciting it.
Imaam Ahmed narrates that the Rasul (saws) said something and then he (saws) said, That would
happen when knowledge is lost. One of the Sahabah (IbnLubaid) said, O Messenger of Allaah (saws),
how can knowledge be lost when we have studied Quran, we are teaching it to our children and our
children will teach it to theirs? The Rasul (saws) said, Woe to you! I thought you were one of the
most learned men of Madinah. Cant you see the Jews and Christians are not benefiting even though
they have their scriptures (Torah and Injeel) right with them.
The Quran is not to be put on the shelf, decorated and covered. Abu Darda (radiAllaahuanhu) said,
Whenever the time comes when you will decorate your mosques and your mushafs, that is the time
when you will be destroyed because that is an indication you are favouring symbols over substance.
At the time of Abu Darda Quran was written on a collection of bones, leaves and pieces of leather.
These days the Quran is decorated so much that people are afraid to touch it let alone read it
because it looks so good! In our days, if people were to see the Quran written on bones or other
pieces, they would be quick to say that such a thing is disrespect to the Quran. Yet people do not
think that not following the Quran is disrespect to it.
Allaah says:

(This is) a Book (the Qur'an) which We have sent down to you, full of blessings liyatadabaru that
they may ponder over its Verses, and that men of understanding may remember. [Surah Saad: Verse
29]
In this ayah the word, liyatadabarru is used which means have to have taddabur (deep
contemplation)
Allah swt says:


Do they not then think deeply in the Qur'an, or are their hearts locked up (from understanding it)?
[Surah Muhammad: Verse 24]
Allaah (swt) is not only asking us to recite the Quran, rather He is asking us to ponder and
contemplate over the Quran.
But I dont know Arabic!
You may be thinking, but I dont understand Arabic? Yes, one should make an effort to learn the
language of Quran. But we should not wait until we learn the language (Arabic) in order to
understand the Quran; we should still try and read whatever we can in the languages we know in
order to understand as much of the Quran as possible. Even if you dont understand the meaning
you will be rewarded for reading it. But you have to make every effort to understand it to be able to
live it and receive its full benefit.
Reward for reciting the Quran is one thing, and applying the Quran is another. The problem is when
one does not make an attempt to know what the Quran says and apply it. The application can be
done without the language. However the tatabbur (contemplation) in the meanings of the Quran is
something that can be done by reading the translation. But it will always be less and more shallow
than contemplating from the language the Quran was revealed in (Arabic).
Therefore attempts need to be made by people to learn the language of the Quran. If so much effort
is put into learning the language of Dunya (English) shouldnt more effort be put into learning the
language of the Akhirah? Allah (swt) will reward you for your intentions. As Ibn al-Jawzee
(rahimahullah) says, Maybe Allah will reward you for the intentions more than the reward of the
action itself. So if you put the effort and try that is what Allah wants from you.
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Advices of Imam Anwar Alawlaki

A question was asked to Imam Anwar Alawlaki (may Allah have mercy over his soul) his answer was
very concise and worthy of mention.
Question: What are the steps to take in contemplating the Quran and applying it in our lives, how
would we go about doing this?
Number One: The intention to change the method we approach the Quran is an important step! Just
the decision and will to recite the Book of Allah with understanding is a GREAT step- intending that
Oh Allah I want to understand your Book and I am going to attempt to do so, this in itself will open
up the doors for you. Because there are elements beyond our understanding since this is the Word
of Allah (swt). Allah (swt) says,

Have Taqwa of Allah, Allah will teach you.
When we have Taqwa, Allah will open up our hearts and give us light from His Knowledge.
Number two: whenever we are reciting the Quran, we should not focus on finishing the surah,
finishing the juz, finishing the Quran but we should focus on thinking about what we are reciting.
Number Three: Establish a connection with the Quran and do no neglect it on the shelves. The more
we read the more opportunity we have to ponder over the words of Allah. We need to live the
Quran and apply its rulings.
" :
"
Uthman bin Affan (ra) says: If the hearts are pure, they will never satisfy their hunger from the Book
of Allah. If we love the Book of Allah, we will never be able to have enough of it.
However, we need to be careful. How many times do we read suwar while our mind is drifting
elsewhere? Especially if it is a surah you have memorised or a surah you read habitually on a regular
basis such as Surat Al-Kahf every Friday - there is a risk that one ponders less if its something they
regularly read. Now, imagine that every Friday you read the same surah (Suratalkahf) and gave it an
equal or greater amount of concentration each time how much would your understanding of it
increase? And consequently your reward InshaAllah?
Tips in reading with Tadabbur
1. They say: Always give yourself a reason for reading and ask yourself, Why am I reading this
text? As muslims, we are familiar with this as setting a firm intention. A big improvement is
common, and most will find that they focus all their attention on a page without any intentional
effort because they are reading with purpose.
For example set your intention that you are reading this surah in order to gain knowledge which
will aid you in the revival of Islam. As per the hadith:
Allah's Messenger SAW said, "He whom death overtakes while he is engaged in acquiring knowledge
with a view to reviving Islam with the help of it, there will be one degree between him and the
Prophets in Paradise."
[At-Tirmidhi Hadith 249. Narrated by Al-Hasan al-Basri by Darimi]
2. Set a focus. Ask yourself a question and prepare to answer it after reading for example this
week while reading Surat Al-Kahf I want to ponder over who The people of the cave were? What is
the significance of the story and the main points from it?
Think about it: Why is it that when we read other texts we can summarise the main points/details?
But we are unable do so after reading a page of the Quran?
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3. After three or four verses stop and ask yourself whether or not you understand the meanings
of the ayaat. You might need to reread the ayaat in order to:
Mark the words/terms you didnt understand (and look them up in a tafsir)
Find some key words (for example, in the ayah we read previously we found liyataddabaru as a
key word)
Find main/specific points (perhaps write them down in a note book so that multiple senses are
being used, keeping you more alert.)
4. Observe the etiquettes of the Quran. Tahara, facing the Qibla, using a siwaak, beginning with
the isti3atha to ward off the shaytan.
5. Prevent concentration stoppers while reading e.g. phone calls, interruptions etc. This is a very
simple tip that we are given for studying or working this is even more important when reading the
words of The Most High.
Summary
Finally, there is a hadith where Rasul Allah saaw says:
Groups of people will emerge from my Ummah who will drink the Quran as they drink
milk(Tabarani).
In commenting on this hadith, Al-Munawi says in his Fayd al-Qadir: that is, they will raise their
voices with their tongues without contemplating and reflecting on its meanings and pondering over
its rulings; instead it (i.e. the Quran) passes over their tongues as milk which they drink passes over
them quickly
The Quran is our guide, our ideology, our remedy, our inspiration and our intercessor yawm al
qiyama. It sharpens the determination of those who have set their hearts and minds toward making
the phrase la illahaillaha Muhammad alrasul Allah reign supreme. We need to remind ourselves of
the importance of contemplation, reflection and pondering over the meanings and rulings of the
Quran, and making sure that it is read in a way that penetrates our hearts and leaves a lasting and
permanent impact. The result of this kind of reading is the development of a dynamic Islamic
personality where a Muslim embraces the Islamic Aqidah, making the Shariah the code of conduct
for their lives allowing them to engage in the dawah to revive the Islamic way of life at a state level.
We ask Allah (swt) to give us fiqh (understanding) of His Religion and to allow this understanding to
aid us in our call, Ameen.

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Tadabbul Al Quran: Rules for Optimal Reflection

The following is a list of about 40 rules for enhancing the activity of al-Tadabbur taken from
Sh.AbdurrahmanHasanHabannakah al-MidanisQawa-id al-Tadabbur al-Amthal (Rules for Optimal
Reflection).
Rule 1: concerning the relation of the Quranic sentence (under reflection) to the general theme or
topic of the Surah, and its thematic relation to other relevant verses dispersed throughout the
Quran
Rule 2: concerning the unity of the Surahs subject matter
Rule 3: concerning the multiple objectives that the text aims at achieving
Rule 4: concerning the human, temporal, local, psychological, ideological (conceptual), individual
and collective aspects of the context and environment in which the text was revealed
Rule 5: concerning specific and narrow interpretations on the one hand and a more general and allencompassing interpretation on the other
Rule 6: concerning the complementary nature of the Quranic texts with respect to the various
themes and topics that it covers, and to avoid as much as possible the explanation that a particular
instance of repetition is merely the result of emphasis and corroboration
Rule 7: concerning following narrative exegesis (tafsir) in determining the meaning of a text
Rule 8: concerning the mutual equivalence of Quranic texts and the necessity of harmonizing them
within a complete and coherent conceptual system or framework without having to resort to
abrogation except if it has been categorically established on the basis of sound, clear and explicit
proof
Rule 9: concerning tracing the stages and phases of revelation
Rule 10: concerning the significance and wisdom behind placing (in some cases) Medinan verses in
Meccansurahs and Meccan verses in Medinansurahs
Rule 11: concerning investigating the occasions of descension or causes of revelation
Rule 12: concerning the necessity of understanding a verse according to its order or sequence
amongst other verses in the Surah
Rule 13: concerning the fact that there are no contradictions and inconsistencies in the Quran, nor
is there any disagreement between the Quran and the scientific facts established through human
means
Rule 14: concerning implied meanings and conceptual links in the text, ellipted elements that have
been ellipted for the purpose of brevity and lexical incorporations that expressions are made to
incorporate
Rule 15: concerning repetition and the aims it is meant to realize

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Rule 16: concerning the necessity of doing proper scientific and linguistic research into the
meanings of Quranic words
Rule 17: concerning linking between verses and their endings
Rule 18: concerning looking into words that are close or synonymous in meaning
Rule 19: concerning the vacillation of text between two or more meanings
Rule 20: concerning the oath in the Quran
Rule 21: concerning agreement between the literary style used and the objective to be realized
Rule 22: concerning searching for stylistic and rhetorical devices used in the text and the purpose
behind their use
Rule 23: concerning the adequacy of using different expressions that are spread over similar
meaning concepts for the purpose of indicating stylistic complementarity and how their usages can
be extended to the rest of group of similar meaning concepts in complementary fashion
Rule 24: concerning the diverse use of devices in stylistic expression
Rule 25: concerning investigating the aims in the use of different expressions in various but similar
meaning passages (i.e. various passages with a single theme running through them)
Rule 26: concerning the necessity of observing the rules of Arabic grammar, the meanings of the
morphological patterns and the importance of searching for the significance of apparent
discrepancies in declension and how they are explained away
Rule 27: concerning the care that the Quran takes with regard to verse endings because of the
importance placed on the overall balance and uniformity of the texts outward form and structure
Rule 28: concerning the use of an expression to signify more than one meaning simultaneously
Rule 29: concerning explaining the reason for action by means of the infinitival together with that
which follows it, and the necessity of assuming an elipted element before it in certain Quranic
verses
Rule 30: concerning the use of the perfect verb in the case of (a) that which has perpetual and
eternal existence, (b) that which has actually happened, (c) that which has been decreed in the
future and exists in Allahs Infinite & Eternal Knowledge, and will definitely happen in the future, and
the time in which it will happen is being awaited
Rule 31: concerning looking into those to whom the Divine text is addressed
Rule 32: concerning the word ( ) that occurs in the Quran in expressions such as ( )
Rule 33: concerning the word ( )in the Quran
Rule 34: concerning the structure ( ... )in the Quran

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Rule 35: concerning the transitivity of the verb ( ) in the Quran

Rule 36: concerning the expressions (
and likewise (
)
and )
Rule 37: concerning predicating the verb or that which shares its meaning of its agent or its bearer /
possessor, its effect, the one motivating its execution, the one ascribing it to someone, the one
finding someone to possess it, the one who desires it, etc.
( disjunctive exception or exclusion)
Rule 38: concerning what is called
Rule 39: concerning the word in the Quran
Rule 40: concerning the 10 Quranic variant readings

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Tadabbur al Quran Syllabus

(a) Definition of al-Tadabbur, lughatan and shar'an

(b) Defining related terms such as tafakkur, i'tibar, tadhakkur, nathar, sayrfil-ard, etc. also terms
denoting other human activities vis--vis the Qur'an, e.g. qiraah, tilawah, tartil, sam &istima and so
on. Moreover, these human activities can be divided into two groups: positive activities and negative
activities. The aforementioned activities are all positive. Negative activities include kufr (both in the
sense of "rejection / denial" and "being ungrateful"), juhuud (rejection), taktheeb (rejection,
belying), istikbaar (haughtiness and arrogance), i'raadh (turning away, ignoring), nisyaan (forgetting),
etc.
(c) Excellence of al-Tadabbur from Qur'an &Sunnah, and scholarly opinions.
(d) Aim and Benefits of al-Tadabbur
(e) Keywords: al-Tadabbur, Qalb, Aqfal, Qur'an, al-Fafakkur, al-I'tibar, Ayat, 'Ibrah, etc.
Exploring al-Tadabbur, al-Tafakkur, & other related concepts in the Qur'an:
Components / Elements of al-Tadabbur:
(a) the Object of al-Tadabbur (i.e. the Qur'an) verbal / written Quran & visual Qur'an (i.e.
ayatquraniyyah&ayatkawniyyah)
(b) the Subject (al-Mutadabbir)
(c) the Method of al-Tadabbur
Types of al-Tadabbur:
Linguistic Aspects (Grammatical & Rhetorical Devices)
Scientific Aspects
Historical Aspects
Divine Aspects (e.g. Divine Attributes, Beautiful Names)
Prophetic Aspects
Narrative Aspects
Eschatological Aspects (e.g. Final Day, Hereafter, Resurrection, Different Names & Attributes for Last
Hour / Day, Death, Grave, etc.)
Instrument(s) of al-Tadabbur:
The Heart
The Mind / Intellect
Factors that Enhance / Curtail al-Tadabbur:
(a) presence or absence of locks (aqfal) on the heart [i.e. locks that are specific to hearts (aqfaluha)]
(b) subjects spiritual level
(c) time of day or night (early hours of the day)
(d) setting / environment
(e) mental state / condition (motivated, tired, etc.)
(f) etc.
Al-Tadabbur& the Organizational Structure of the Qur'an & its Surahs:
Rules of al-Tadabbur:
Examing Instances & Examples of al-Tadabbur from the Qur'an &Tafsir literature:

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Use of Modern Media, Tools and Aids for Enhancing the Activity of al-Tadabbur:
(a) Recordings of selected Qur'anic portions recited by renowned Qur'anic readers (e.g. Muhammad
Siddiq al-Minshawi, Mustafa Ismail, AbdulBasit Muhammad AbdulSamad), recordings of Tarawih
renditions, recordings of whole Qur'an by renowned Qur'anic readers, etc.
(b) The Qur'anic reader's use of musicality and variation of maqamat in highlighting particular
Qur'anic meanings for the purpose of creating heightened spiritual effect
Key Readings & Studies for Developing the Skill of al-Tadabbur:
(1) IlmMarifatFawatih al-SuwarwaKhawatimiha
(2) IlmTanasub al-Ayatwa al-Suwar
(3) IlmMarifatAqsam al-Qur'an waAmthalihi
(4) IlmBinyat al-Suwar
(5) Ulum al-Balaghah
(6) IlmMarifatMufradat al-Qur'an
(7) Al-Furuq al-Lughawiyyah
(8) IlmMarifatDala-il al-Ijaz
(9) Ilm al-Sarf (Ilm al-Ishtiqaq), Ilm al-Nahw, Ilm al-Lughah (Fiqh al-Lughah)
(10) Some Tafasir that deal with the aforementioned subjects

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Educational Quranic Resources

Translations of the Quran

The Message of the Quran by Muhammad Asad

The Koran Interpreted by Arthur J Arberry
The Meaning of the Glorious Quran by Muhammad MarmadukePickthall
The Holy Quran Text, translation and Commentary by Abdullah Yusuf Ali

Arabic Grammar and Tafsir in Arabic

Al-FaridfiIrab al-Quran al-Majid by HusaynibnAbiAbi al-Izz al-Hamadani

MujamQawaid al-Lughah al-Arabiyyah fi-JadawilwaLawhat by Antoine Dahdah
Safwat al-Bayan li Maani al-Quran by Husayn M Makhluf
Safwat al-Tafsir (3 vols) by Muhammad Ali as-Sabuni

Tafsir in English

Tafsir Ibn Kathir (entireQuranin 10 Volumes)

In the Shade of the Quran by SayyidQutb (Vol. 1, 2 ,3 & 30 available)
Towards Under standing the Quran by AbulAlaMawdudi (7 volumes available)
The Glorious Quran: Text, Translation and Commentary by Abdul MajidDaryabadi
A Thematic Study of the Quran by Muhammad Al-Ghazali
The Quran and its Interpreters Volume 1 & 2 (covers Surah Faihah and Baqarah)by Mahmoud M. Ayoub
Tabaris Commentary of the Quran (covers Surah Fatiha and Surah Baqara verses 1-87)by Al Tabari
Keys to the Quran (5 Volumes)byShaykh F. Haeri
Quran and Its Exegesis: Selected Texts with Classical and Modern Muslim Interpreters by H. Gatje
The Quran: Translation and Study (Vol. 1, 2, 3, 4, 30 available) by Jamal bintRafai
The Opening to the Quran: Commentary & Vocabulary Reference of al-Fatihaby Ahmad ZakiHammad

Arabic Grammar in English

Access to Quranic Arabic by Abdul Wahid Hamid
Towards Understanding Quranic Arabic: A manual for teaching Arabic through the Quran by M. I. H. I.
Surty
First Steps in Arabic Grammar by Yasien Mohammed &MuhammedHaroon
The Arabic Course for English-Speaking Students (originally taught at MadinahUniversity) by V. Abdul
Rahim
Modern Literary Arabic by David Cowan
Grammar of the Arabic Language (2 vols.) by Wright
Linguaphone Arabic Course
Learn the language of the Quran by Abdullah Abbas Nadwi
An Easy way to the Understanding of the Quran by Hasaruddin Ahmed

Dictionaries

Mujam al-Alfazwa-l Alam al-Quraniyyah by Muhammad Ismail Ibrahim

A Dictionary and Glossary of the Koran by John Penrice
Arabic English Dictionary the Hans Wehr Dictionary of Modern Written Arabic by J M Cowan
Arabic edited by J M Cowan
Arabic-English Dictionary by E. W. Lane
Vocabulary of the Holy Quran by Abdullah Abbas Nadwi

Tajwid (Quranic Recitation)

Tajwid al-Quran by Ashraf Abdul-Fattah

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 A Course in Ilm al-Tajwid: The Science of Reciting the Quran by Muhammad I.H.I. Surty
Quran at-Tajwid, CDs, CDs, colour coded, repetition facility, (Mac & PC), Syria

Learning to read the Quran

Easy Steps in Quran Reading Series by AbdulWahid Hamid

For finding Quranic References

Al Mujam al-Mufahras li alfaz al-Quran al-Karim by Muhammad FuadAbd al-Baqi
EasyviewKuranKerim (computer programme Mac format only) by M AkifEyler, Ankara, 1993; rapid search
and find facility according to surah and verse numbers. Easy downloading. Free - Public domain software.
email:eyler@trbilun.bitnet.
Concordance of the Quran by Hanna Kassis

Quran Recordings
Muhammad Siddiq al-Minshawi, audiocassettes, CDs
Muhammad Khalil al-Husari, audiocassettes, CDs

Thematic Study of the Quran

Major Themes in the Quran by FazlurRahamn

Understanding the Quran: Themes and Styles by Muhammad Abdel Haleem
Quran and Woman by AminaAdulWadud
Coherence in the Quran by Mustansir Mir
Concepts of the Quran A Topical Readingby Fathi Osman
Themes of the Quran by Ahmad Sakr
Key to al Baqarah: the longest Surah in the Quran byKhurramMurad
The Quran: Basic Teachings by T.B. Irving, Khurshid Ahmad and ManazirAhsan
Guide to the Contents of the Quran by FaruqSherif

The Quran and Science

Geological Concept of Mountains in the Quran by Z. R. El Naggar

The Bible, Quran and Science by Maurice Baucaille
The Developing Human, Clinically Oriented Embryology, With Islamic Additions by Keith L Moore
HaroonYahya Series of books Published by Ta Ha, London

General

Way to the Quran by KhurramMurad

The Mind Al-Quran Builds by Syed Abdul Latif
Quran in the Classroom by AdelekeDirisuAjijola
Ulum al-Quran by Ahmad von Denffer
The Quranic Phenomenon by MalekBennabi
Freedom and Responsibility in the Quranic Perspective by Hasan Al-Anani
Four Basic Quranic Terms by AbdulAlaMawdudi
Quranic Foundations and Structure of Muslim Society (2 Volumes) by FazlurRahman Ansari
The Jewels of the Quran by M. Quasem
A Study of the Quran and Its Teachings by Khalid MahmoodShaikh

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