حفظ القرأن (Memorization of The Holy Qur‘an) with the English Translation

بِـسْمِ‮ ‬اللَّهِ‮ ‬الرَّحْـمـاـنِ‮ ‬الرَّحِـيمِِ

For the purpose of memorizing The Holy Qur‘an with the English translation, these pages have been organized in a way that will help to facilitate the memorization process.  Starting from the left side of the page, the verse in Arabic comes first for you to memorize and then the English translation of the verse follows for you to memorize simultaneously with the Arabic verse. Beneath each verse you‘ll find the ʿiraab (an explanation about the inflection) of each word of the verse, due to its role in the grammatical construct.

Each learning section is divided into a ‮ ‬ثُـمُنُ‮ ‬جُزْءِ‮ ‬الْـقُرءَان([thumunu juzi‘-l-Qur‘an] an eighth of a juz) which by Allah‘s permission make memorization easier. Please note that some of the differences between Warsh and Ḥafs in spelling, pronunciation, and stopping places have been in the footnotes. To learn more about the recitation of the Warsh reading and the rules of tajwīd connected to it, we recommend that you click on the following link Tajwīd – The Warsh Reading From Imaam Naafiʿ For grammar, morphology and a word by word translation, we recommend that you click on the following link: corpus.quran.com

For a fuller understanding of the Seven modes of recitaion of of the Holy Qur’an, we recommend that you read: Kitaabu-s-Sabʿati fi-l-Qiraa’aat (The Book of the Seven Recitations) (Arabic Text).

We will start from Suratu-l-Fātiḥah and work our way towards Suratu-n-Nās إِنْ شَاءَ الله. We pray that this effort will benefit you and us in this life and the Hereafter.

الجزء الأول

سورة الفاتحة (1)

بِـسْمِ اللَّهِ الرَّحْـمـاـنِ الرَّحِـيمِِ (In the Name of Allah the Compassionate, the Merciful), [1]

(1:1:1) بِـسْمِ In the name of is a prepositional phrase which consists of جار ومجرور (prefixed preposition بِـ and masculine noun اِسْـمِ in the case of jarr1 because it is the object of the preposition. اِسْـمِ is also مضاف (an adjoined noun).

((1:1:2) اللَّهِ Allah is لفظ الجلالة مجرور (The proper name Allah (untranslatable) in the case of jarr because it is also مضاف إليه (adjoined to it [اِسْـمِ]) as the second member of an iḍaafah2 construction.

((1:1:3) الرَّحْـمـاـنِ the Compassionate is صفة مجرورة  (a masculine singular noun in the case of jarr because it is an adjective for the noun Allah which is in the case of jarr and because it is بدل (a substitute noun Allah).

((1:1:4) الرَّحِـيمِِ the Merciful is صفة مجرورة (a masculine singular noun in the case of jarr because it is an adjective for the noun Allah which is in the case of jarr and because it is بدل (a substitute noun Allah).

الْحَـمْدُ لِلَّهِ رَبِّ الْـعَالَـمِـينَ (Praise belongs to Allah the Lord of the worlds), [2]

((1:2:1) الْحَـمْدُ All praises is اسم مرفوع (a masculine noun in the case of rafʿ3, because it is the subject of the sentence)

((1:2:2) لِـلَّهِ belongs to Allah is a phrase which consists of جار ومجرور (the prefixed preposition لِ and the masculine noun الله in the case of jarr because it is the object of the preposition.)

((1:2:3) رَبِّ the Lord (of) is اسم مجرور (a masculine singular noun in the case of jarr because it is بدل (a substitute noun Allah). رَبِّ is also مضاف (an adjoined noun).

((1:2:4) الْـعَالَـمِـينَ all the worlds is اسم مجرور (a noun in the case of jarr because it is also مضاف إليه (adjoined to it [رَبِّ]).

الرَّحْـمـنِ الرَّحِـيمِ (the Compassionate, the Merciful), [3]

((1:3:1) الرَّحْـمـاـنِ the Compassionate is صفة مجرورة (a masculine singular noun in the case of jarr because it is an adjective for the noun Allah which is in the case of jarr, and because it is بدل (a substitute noun Allah).

((1:3:2) الرَّحِـيمِِ the Merciful is صفة مجرورة (a masculine singular noun in the case of jarr because it is an adjective for the noun Allah, and because it is بدل (a substitute noun Allah).

مَـلِـكِ4 يَـوْمِ الدِّينِ (Sovereign Ruler of the Day of Judgement). [4]

((1:4:1) مَـلِـكِ The Sovereign Ruler (of) is اسم مجرور (a masculine singular noun in the case of jarr because it is بدل (a substitute noun Allah). مَـلِـكِ is also مضاف (adjoined noun).

((1:4:2) يَـوْمِ the Day (of) is اسم مجرور (a noun in the case of jarr because it is مضاف إليه (adjoined to it [مَـلِـكِ].

((1:4:3) الدِّينِ Judgment (Day of Resurrection). اسم مجرور  (a noun in the case of jarr because it is مضاف إليه (adjoined to it [يَوْمِ].

إِيَّاكَ نَـعْبُدُ (It is You Whom we worship)

((1:5:1) إِيَّاكَ You (Allah, Alone) is a phrase which consists of the particle  إِيَّ and ضمير منفصل (the second person masculine independent singular pronoun كَ which is the object of the verb نَـعْبُدُ that follows it).

(1:5:2) نَـعْبُدُ we worship,  is فعل مضارع (a first person plural present tense verb in the case of rafʿ)

 وإِيَّاكَ نَسْـتَعِيـنُ (and it is You to Whom we turn for assistance). [5]

(1:5:3) وإِيَّاكَ (and You Alone [Allah]) is a phrase which consists of  الواو عاطفة  [prefixed conjunction وَ – and], the particle إِيَّ and ضمير منفصل [a second person masculine singular pronoun] which is the object of the verb نَسْـتَعِيـنُ that follows it).

((1:5:4) نَسْـتَعِيـنُ we ask for help is فعل مضارع (a first person plural present tense verb in the case of rafʿ)

اِهدِنَــــا الصِّرَاطَ الـمُستَقِيمَ (Guide us towards the Straight Path), [6]

((1:6:1) اِهدِنَــــا ([Oh Allah] Guide us to) is a phrase which consists of a second person masculine singular فعل أمر (command tense/strong request verb اِهدِ which is in the case of jasm5 and ضمير متصل (first person plural object pronoun) نَا which is في محل نصب مفعول به (standing in the place of noun which is in the case of naṣb6 and which is the direct object of the verb).

((1:6:2) الصِّرَاطَ the Path is a phrase which consists of اسم منصوب (a masculine singular noun in the case of naṣb) because it is the object of the verb.

((1:6:3) الـمُستَقِيمَ the Straight is صفة منصوبة (an accusative masculine active participle being used here as an adjective).

صِـرَاطَ الَّذِينَ أَنعَمتَ عَـلَيهِمْ (the Path of those to whom You have granted Your favor),

((1:7:1) صِّرَاطَ the Path (of) is اسم منصوب (a masculine singular noun in the case of naṣb). It is also مضاف ((an adjoined noun)).

((1:7:2) الَّذِينَ those who is اسم موصول (a masculine plural relative pronoun) is also in the case of jarr because it is مضاف إليه (adjoined to it [صِّرَاطَ]. It is also مبني على الفتحة  (fixed in its construction on the fat-ḥah); it cannot carry kasrah as a final vowel, therefore its case of jarr is implied.

(7:3) أَنعَمتَ You have bestowed Your favors is a phrase which consists of فعل ماض (a second person masculine singular perfect verb and والتاء ضمير متصل (doer pronoun [أَنْتَ] You في محل رفع فاعل  (which is affixed its end and standing in the place of the noun: Allah).

((1:7:4) عَـلَيهِمْ on them, is a phrase which consists of جار ومجرور (the preposition عَـلَى and the third person masculine plural object pronoun هِـمْ).

غَـيرِ الـمَـغضُوبِ عَـلَيهِمْ (not [to the path] of those whom Your anger is upon)

((1:7:5) غَـيرِ not/other than is اسم مجرور (a masculine singular noun in the case of jarr) because it is بدل (a  substitute noun)7 for الَّذِينَ, and it is also مضاف (an adjoined noun).

((1:7:6) الـمَـغضُوبِ those who earned (Your) wrath is اسم مجرور (a masculine passive participle in the case of jarr because it is مضاف إليه (adjoined to it [غَـيرِ].

((1:7:7) عَـلَيهِمْ on them,  is a phrase which consists of جار ومجرور (the preposition) عَـلَى and the third person masculine plural object pronoun هِـمْ.

وَلاَ الضَّالِّينَ (nor those who are astray). [7]

((1:7:8) وَلاَ nor (of) is الواو عاطفة (the prefixed conjunction وَ [and]) and حرف نفي (the particle of negationلاَ).

((1:7:9) الضَّالِّينَ those who go astray is اسم مجرور (a masculine plural active participle  noun in the case of jarr) because it is معطوف عليه (conjoined to it [الـمَـغضُوبِ]). by the particle وَ.

سورة البقرة (2)

بِـسْمِ اللَّهِ الرَّحْـمنِ الرَّحِـيمِِ (In the Name of Allah the Compassionate, the Merciful),

بِـسْمِ  In the name of – is جار ومجرور (a prefixed preposition بِـ and masculine noun اِسْـمِ in the case of jarr because it is the object of the preposition. اِسْـمِ is also مضاف (an adjoined noun).

اللَّهِ Allah is لفظ الجلالة مجرور (the proper name Allah (untranslatable) in the case of jarr because it is also مضاف إليه (adjoined to it [اِسْـمِ]) as the second member of an iḍaafah8 construction.

الرَّحْـمـاـنِ the Compassionate صفة مجرورة  (masculine singular noun in the case of jarr because it is an adjective for the noun Allah which is in the case of jarr and because it is بدل (a substitute noun Allah).

الرَّحِـيمِِ the Merciful is صفة مجرورة (a masculine singular noun in the case of jarr because it is an adjective for the noun Allah which is in the case of jarr and because it is بدل (a substitute noun Allah).

(2:1:1) الآم (Alif Laam Miim)9 [1] are  مِنْ حروف الـمُقَطَّعََة للقرأن الكريم (from among the unjoined letters of the Noble Qur’an)

ذَلِـكَ الْـكِتَابُ لاَ رَيْـبَ10 فِـيهِ هُـدًى لِّلْمُتَّقِينَ (That Book contains nothing doubtful; in it is guidance for those who guard there duty to Allah) [2]

(2:2:1)ذَلِـكَ That  is اسم اشارة (a masculine singular demonstrative pronoun)

(2:2:2 ) الْـكِتَابُ Book  is اسم مرفوع (a masculine noun in the case of rafʿ ) because it is المبتد (the subject noun)

(2:2:3) لاَ رَيْـبَ no doubt  is a phrase which consists of لا لـنفي الجنس ( the negative particle laa which  absolutely negates the existence of a species, idea, state of being or feeling, and رَيْـبَ which is اسم منصوب (a masculine noun in the case of naṣb) because is governed by لاَ.

(2:2:4) فِـيهِ in it is a prepositional phrase is a phrase which consists of جار ومجرور (the preposition فِـي and  the object ـه which is a 3rd person masculine singular object pronoun standing in the place of a noun in the case of jarr).

(2:2:5) هُـدًى is guidance  is اسم مرفوع (a masculine indefinite noun in the case of rafʿ) which is مبنىي على آخره (fixed in construction at its end), and therefore its being in the case of rafʿ is implied rather than expressed.

(2:2:6) لِّلْمُتَّقِينَ for those who guard there duty to Allah is a prepositional phrase which consists of جار ومجرور (the preposition  لِـ and مُـتَّقِينَ which is a masculine plural noun form VIII فاعل [active participle] in the case of jarr).

الَّذِينَ يُـومِـنُونَ  بِـالْـغَيْبِ وَيُـقِيمُونَ الصَّلاةَ وَمِـمَّا رَزَقْـنَاهُـمْ يُـنفِقُونَ (those who believe in the unseen, and stand for prayer, and spend out of what We provide for them) [3]

(2:3:1) الَّذِينَ those  is  اسم موصول  (a masculine plural relative pronoun)

(2:3:2)12 يُـومِـنُونَ  who believe  is فعل مضارع والواو ضمير متصل في محل رفع فاعل (a present tense 3rd person masculine plural form IV verb combine و with the of the doer pronoun which is standing in the place of a noun in the case of rafʿ).

(2:3:3) بِـالْـغَيْبِ in the unseen  is a prepositional phrase which consists of جار ومجرور (the preposition بِـ  and الْـغَيْبِ which is a masculine singular noun in the case of jarr).

(2:3:4) وَيُـقِيمُونَ and stand (for) is a phrase which consists الواو عاطفة (the prefixed conjunction وَ) and  يُـقِيمُونَ which is  فعل مضارع  (a present tense 3rd person masculine plural verb) والواو ضمير متصل في محل رفع فاعل (and constructed with the و of the doer pronoun that is standing in the place of a noun in the case of rafʿ.

(2:3:5) الصَّلاةَ prayer is اسم منصوب  (a feminine noun in the case of naṣb) because it is  مفعول به (the object of the verb).

(2:3:6) وَمِـمَّا and from what (مِـن ما = مِـمَّا before assimilation took place) is a phrase which consists of الواو استئنافية (the prefixed resumptive particleوَ13 and حرف جرّ (the preposition مِـن) and   اسم موصول (the relative pronoun ما).

(2:3:7) رَزَقْـنَاهُـمْ We provide for them is فعل ماض (a past tense verb رَزَقْـ which has affixed to its end, the 1st person plural subject pronoun نَا that is standing in the place of فاعل  [a doer noun] in the case of rafʿ, and the 3rd person masculine plural object pronoun هُـمْ that is standing in the place of  مفعول به [a noun that is the direct object] and in the case of naṣb.

(2:3:8) يُـنفِقُونَ They spend is  فعل مضارع  (a present tense 3rd person masculine plural form IV verb) والواو ضمير متصل في محل رفع فاعل (constructed with the و of the doer pronoun located between the letters qaaf and nuun. The و  is standing in the place of a doer noun in the case of rafʿ.

والَّذِينَ يُـؤْمِـنُونَ11 ـِمَا أُنزِلَ إِلَـيْكَ  وَمَـا أُنزِلَ مِـن قَـبْلِكَ  وَبِـالآخِـرَةِ هُـمْ يُـوقِـنُونَ (and those who believe in that which was sent down to you, and what was sent down before you, and they are certain about the Hereafter). [4]

(2:4:1) والَّذِينَ and those who is a phrase which consists of الواو عاطفة (the prefixed conjunctionو) and اسم موصول (masculine plural relative pronoun الَّذِينَ).

(2:4:2) يُـومِـنُونَ  who believe  is فعل مضارع والواو ضمير متصل في محل رفع فاعل (a present tense 3rd person masculine plural form IV verb combine و with the of the doer pronoun which is standing in the place of a noun in the case of rafʿ).

(2:4:3) بِـمَا in that which is a prepositional phrase which consist of جار ومجرور (the preposition بِـ) and  اسم موصول (the relative pronoun ما).

(2:4:4) أُنزِلَ was sent down is فعل ماض مبني للمجهول  (a 3rd person masculine singular past tense  form IV verb which is fixed in its construction on the passive voice form for the verb).

(2:4:5) إِلَـيْكَ to you is a phrase is a phrase which consists of جار ومجرور (the preposition إِلَـي and the object كَ which is a 2rd person masculine singular object pronoun standing in the place of a noun in the case of jarr).

(2:4:6) وَمَـا and what is a phrase which consist of الواو عاطفة (the prefixed conjunction وَ and  اسم موصول (the relative pronoun ما).

(2:4:7) أُنزِلَ was sent down is فعل ماض مبني للمجهول  (a 3rd person masculine singular past tense  form IV verb which is fixed in its construction on the passive voice form for the verb).

(2:4:8) مِـن قَـبْلِكَ before you is a prepositional phrase which consists of جار ومجرور (the preposition مِـن and  اسم مجرور (the masculine singular noun قَـبْلِ which is object of the preposition, والكاف ضمير متصل في محل جر بالاضافة (and كَ which is a 2rd person masculine singular attached object pronoun standing in the place of a noun in the case of jarr which is مضاف إليه (adjoined to it [قَـبْلِ]).

(2:4:9) وَبِـالآخِـرَةِ and about the Hereafter is a phrase which consists of الواو استئنافية (the prefixed resumptive particle وَ and a prepositional phrase which consist s of جار ومجرور (prefixed preposition بِـ and the feminine noun الآخِـرَةِ in the case of jarr because it is the object of the preposition.

(2:4:10) هُـمْ they is ضمير منفصل (a 3rd person masculine plural personal pronoun).

(2:4:11) يُـوقِـنُونَ (they are certain) a present tense 3rd person masculine plural form IV verb) والواو ضمير متصل في محل رفع فاعل (constructed with the و of the doer pronoun that is standing in the place of a noun in the case of rafʿ.

Footnotes:

1.1 The  case of jarr (khafḍ) is the case wherein a word has kasrah ــِـ or a substitute for kasrah affixed to its  end.

2.2 The iḍaafah construction has two parts: الْـمُضَافُ and الْـمُضَافُ‏ ‬إِليْهِ. The iḍaafah construction demonstrates one of five relationship: 1. the relationship between a possessed thing and the possessor of it, like when you say: بَيْتُ‏ ‬الرَّجُلُ (the house of the man); 2. the relationship between (a noun and its adjective), like when you say: إِمْـرَأَةُ‏ ‬الْـجَـمِيلَةِ (the woman of beauty [that is to say: the beautiful woman]) or كَـرِيمُ‏ ‬النَّفْسِ (the generous of spirit [ that is to say: the generous spirit]); 3. the relationship between a masdar (verbal noun) and (the noun over which it has verbal force, like when you say: قَـتْلُ‏ ‬الْـعَدُوِّ (the killing of the enemy); 4. the relationship between the doer noun and the receiver of its action, like when you say: فَـارِسُ‏ ‬الْخَـيْلِ (the rider of the stallion); and 5. the dharf makaan (the adverb of place) and the noun that accompanies it, like when you say: مَـعَ‏ ‬مُحَـمَّدٍ (with Muhammad) and قَـوْقَ‏ ‬الأرْضَِ (above the ground).

3.3 The case  of rafʿ is the case wherein a word has ḍammah ــُـ or a substitute for ḍammah affixed to its end.

4.4 read  مَالِكِ (Owner) in the Ḥafṣ reading

5.5 The case of jazm is the case wherein a word has sukuun ــْـ or a substitute for sukuun affixed to its end. In the case of the verb اِهدِ a substitute for sukuun has been employed. That substitute is the dropping of a the letter yaa which is found in its present tense form يَهدِي from the end of اِهدِ. This dropping of ي  takes the place of sukuun at the end of the verb, while اِ replaces the  يَـ at the front of the verb. and substitutes for sukuun as a sign of the case of jasm.

6.6 The naṣb case is the case wherein  a word has fat-ḥah ــَـ or a substitute for fat-ḥah affixed to its end.

7. 7  That is to say, the entire phrase headed by غَـيرِ can replace the clause headed by الَّذِينَ in speech, and you can say: صِّرَاطَ غَـيرِ الـمَـغضُوبِ عَـلَيهِمْ (the path of those other than whom You are angry with). This is a complex iḍaafah: صِّرَاطَ is the first member of the construct, غَـيرِ is the second member and الـمَـغضُوبِ is the third member.

8. 8 See footnote 2

9. 9  الآم (Alif Laam Miim) and other similar letter combinations like them are initial unjoined letters which introduce 29 chapters of the Qur’ān. The are known as حروف مُقَطَّعََة (unjoined letters).  In truth, no particular meaning can be ascribed to these letters. The meaning of these letters is only known by Allah. Ibn Kathîr, in his Tafsîr, informs us that Abu Bakr, `Umar, `Uthman, `Ali and Ibn Mas`ud all said that “the disjoined letters in the beginning of some chapters are among those things about which Allah has reserved knowledge to Himself.”

10.10  In the Warsh reading, the sign of stopping is ص .  The place of stopping is therefore رَيْبَ  whereas in Ḥafṣ reading the stopping place can also be at فِيْهِ. As a result, there are different rendering of the verse. Observe the following examples:

This is the Book; in it is guidance sure, without doubt, to those who fear Allah

This is the Book about which there is no doubt, a guidance for those conscious of Allah

This Book whereof there is no doubt, is a guidance unto the God-fearing

This is the Book; there is no doubt in it. It is a guide for those who are mindful of there duty to Allah

11. 11  In the Ḥafṣ reading: يُـؤْمِـنُونَ with hamza on the waaw = ؤ after yaa.

12. 12 In the Ḥafṣ reading: يُـؤْمِـنُونَ see footnote 11.

13.13 A particle of resumption (حرف استئنافية) is used to indicate a sequence of events, and provides a close connection between elements of the sentence.

Advertisements
Published on March 6, 2012 at 00:13  Leave a Comment  

The URI to TrackBack this entry is: https://madanitimbukti.wordpress.com/memorization-of-the-holy-quran-with-the-english-translation/trackback/

RSS feed for comments on this post.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: