How to Memorize the Quran
by Shaykh Umar Badahah
Translated by Ammar AlShukry
An abridged translation of the work of Shaykh Umar Badahdah: Part I
I. The Beginning Steps
There are a number of steps that must be taken at the onset of memorizing, and it may be that one cannot be successful without fulfilling these requirements:
1. Pure intention.
A pure intention is the key to the acceptance of our deeds. If the intention is lacking then the actions will not bear the desired fruits, even if they do bring forth some of the fruits.
2. Minimalize sins.
Allāh says:
“Fear Allāh; and Allāh teaches you” [Al-Baqarah: 282]
Ibn Mas'ūd raḍyAllāhu 'anhu said: “A man may lose knowledge due to a sin that he had committed.”
Sins extinguish the light of the heart and cause a person to be prevented from success. Therefore to fear Allāh and have Allāh teach you is a practical approach. The heart is then filled with the light of īmān, the soul is at ease with what Allāh loves, and the person prepares for this great affair of memorizing the Qurʾān.
3. Sincere commitment.
A person who is not fully committed and lazy will not be able to memorize the Qurʾān. This matter requires strong commitment and a person will no doubt have to exchange old habits for new ones, such as decreasing the amount of sleep and increasing in good deeds. Most importantly, a person must equip himself with a will never to give up, so that when encountering the first obstacle, surrender is not an option.
4. Correct methodology.
More shall be explored regarding this topic, inshā'Allāh. Some who set out to memorize the Qurʾān begin with great energy but go about it in the wrong way. Their energy is soon extinguished and, in many cases, they become incapable of continuing. An example of this is the one who starts by memorizing a sūrah from one part of the Qurʾān and another from some other part. A further example is someone who memorizes juz after juz but not in the original order of sequence. The problem with this method is that a juz that stands alone does not encourage the person to retain it as well as two that are connected (one juz before it or the one after it). Of course, it is beneficial to memorize any Sūrah; however, this is not the most beneficial way for the one who wishes to memorize the entire Qurʾān. Also, one should have a set program for memorizing. Going about it 'on the fly' will, in most cases, not bring about the desired outcome. Furthermore, one should consult those who have memorized and those who are currently engaged in memorizing and/or teaching regarding additional strategies and tips. In short, this is not a solitary effort.
5. A continuous effort.
Keep in mind that memorizing the Qurʾān is a great task that requires a lengthy commitment. The Prophet Muḥammad ﷺ was asked what actions were most beloved to Allāh. He said the ones that are most consistent, even if they are small. Remember: a little that is consistent is better than a great deal that is cut off!
II. Memorization
The benefit of this method is that you will not stop or stumble when you are continuing from page to page. Instead of memorizing disconnected verses and being unable to recall what comes next, you will see the entire page in your mind's eye. This will help you not only in memorizing but also in future recollection.
2. One verse at a time.
The second method is that of memorizing one verse at a time.
The memorizer reads one verse a number of times before trying to recite it, and, once successful, moves on to the next verse. When the second verse is memorized correctly, the first and the second are read together, and so on with the third verse until the end of the page, at which point the entire page is recited from memory three times. It is very important to connect all of the verses on a page together. Do not memorize the second half of the page without linking it to the first, as this will cause your memory to stumble later when reciting that page.
The difference between the first method and the second is that the second method generally takes longer and is weaker if one does not link all of the verses together.
Prerequisites for memorization
6) Helpful activities
a. Reciting in superogatory prayers- instead of reciting Sūrat'l-Nās, Kawthar andIkhlāṣ, recite from what you have memorized that day. If you have memorized a page, divide it into two and repeat it in your nafl prayers throughout the day.
b. Reciting at all times- think of all the times in your day where you are waiting for something: your at the bus stop waiting, your on the train waiting, your meeting a friend and your waiting, if you kept a Qurʾān
c. Leading people in prayer- the ultimate test. This is what will show whether what you have memorized is deeply embedded in your mind, easily recalled, or whether it isn't.
d. Listening to Qurʾānic recitations with tajweed- use this as much as you can and have a set schedule. For example, say you have this much to memorize in a week, or this much to revise. Sometimes you will have heard a recitation so much that when you come to memorize you'll find that you've already memorized it.
e. Using the same muṣḥaf- if you are going to start memorizing try to keep the samemuṣḥaf and don't change. This is because you picture the page in front of you in your mind, you visualize this āyah being at the top of this page and this Sūrah starting in the middle of that page. If you start memorizing from another muṣḥaf it is likely to cause confusion.
f. Engaging as many senses as possible- it is known scientifically that if you use two senses to memorize, your recollection of it will be stronger than if you use only one. And if you use three it is stronger still, and if you use four…etc. How do you use more? Instead of just reading silently, read out loud. While reading out loud raise your voice so that your ears hear what you are reciting. Now if you can (and this is somewhat difficult) but if you are able to write out what you wish to memorize, this will exponentially increase your memory of it. The sheikh mentions when he went to West Africa he visited some countries like Morocco and Mauritania and others. He found them to still be writing on Alwah (tablets) to memorize Qurʾān. They would write on them and then read what they had written until they had memorized it and then would dunk the tablet in water and erase it, fully confident that what they had memorized would not leave them.
III. Revision
Translated by Ammar AlShukry
An abridged translation of the work of Shaykh Umar Badahdah: Part I
- The Beginning Steps
- Memorizing
- Revising
- Tying It All Together
- Differences
I. The Beginning Steps
There are a number of steps that must be taken at the onset of memorizing, and it may be that one cannot be successful without fulfilling these requirements:
1. Pure intention.
A pure intention is the key to the acceptance of our deeds. If the intention is lacking then the actions will not bear the desired fruits, even if they do bring forth some of the fruits.
2. Minimalize sins.
Allāh says:
“Fear Allāh; and Allāh teaches you” [Al-Baqarah: 282]
Ibn Mas'ūd raḍyAllāhu 'anhu said: “A man may lose knowledge due to a sin that he had committed.”
Sins extinguish the light of the heart and cause a person to be prevented from success. Therefore to fear Allāh and have Allāh teach you is a practical approach. The heart is then filled with the light of īmān, the soul is at ease with what Allāh loves, and the person prepares for this great affair of memorizing the Qurʾān.
3. Sincere commitment.
A person who is not fully committed and lazy will not be able to memorize the Qurʾān. This matter requires strong commitment and a person will no doubt have to exchange old habits for new ones, such as decreasing the amount of sleep and increasing in good deeds. Most importantly, a person must equip himself with a will never to give up, so that when encountering the first obstacle, surrender is not an option.
4. Correct methodology.
More shall be explored regarding this topic, inshā'Allāh. Some who set out to memorize the Qurʾān begin with great energy but go about it in the wrong way. Their energy is soon extinguished and, in many cases, they become incapable of continuing. An example of this is the one who starts by memorizing a sūrah from one part of the Qurʾān and another from some other part. A further example is someone who memorizes juz after juz but not in the original order of sequence. The problem with this method is that a juz that stands alone does not encourage the person to retain it as well as two that are connected (one juz before it or the one after it). Of course, it is beneficial to memorize any Sūrah; however, this is not the most beneficial way for the one who wishes to memorize the entire Qurʾān. Also, one should have a set program for memorizing. Going about it 'on the fly' will, in most cases, not bring about the desired outcome. Furthermore, one should consult those who have memorized and those who are currently engaged in memorizing and/or teaching regarding additional strategies and tips. In short, this is not a solitary effort.
5. A continuous effort.
Keep in mind that memorizing the Qurʾān is a great task that requires a lengthy commitment. The Prophet Muḥammad ﷺ was asked what actions were most beloved to Allāh. He said the ones that are most consistent, even if they are small. Remember: a little that is consistent is better than a great deal that is cut off!
II. Memorization
The method of memorization and its necessary preconditions will be expounded upon below.
1. One page at a time.
Firstly, there is the method of memorizing by looking at the 'whole page', in which the individual reads the page that he wants to memorize three or five times, with focus and full awareness as to what is being read, so that when he has read the page a number of times, he is able to close the Book and recite from memory. Most likely, he will be unable to recite the entire page flawlessly and will pause often, at which point he is to open the Book and carry on from where he stopped. This step-by-step process will prevent the memorizer from making the same mistakes: the place that he stopped the first time, he will not stop the second time. This is to be repeated until the memorizer is able to recite the entire page without stopping, so that after he has read the page five times and recited from memory, without impediment, he will have read the page approximately eight or more times. When this occurs, the page should be recited three times in totality, from memory, without error or visual aid from the Book. If the page is read three or five times with attentiveness, and then recited (from memory) between three and five times, then tied it all together three times, the page will be ingrained in your memory in a firm fashion, inshā'Allāh.
1. One page at a time.
Firstly, there is the method of memorizing by looking at the 'whole page', in which the individual reads the page that he wants to memorize three or five times, with focus and full awareness as to what is being read, so that when he has read the page a number of times, he is able to close the Book and recite from memory. Most likely, he will be unable to recite the entire page flawlessly and will pause often, at which point he is to open the Book and carry on from where he stopped. This step-by-step process will prevent the memorizer from making the same mistakes: the place that he stopped the first time, he will not stop the second time. This is to be repeated until the memorizer is able to recite the entire page without stopping, so that after he has read the page five times and recited from memory, without impediment, he will have read the page approximately eight or more times. When this occurs, the page should be recited three times in totality, from memory, without error or visual aid from the Book. If the page is read three or five times with attentiveness, and then recited (from memory) between three and five times, then tied it all together three times, the page will be ingrained in your memory in a firm fashion, inshā'Allāh.
The benefit of this method is that you will not stop or stumble when you are continuing from page to page. Instead of memorizing disconnected verses and being unable to recall what comes next, you will see the entire page in your mind's eye. This will help you not only in memorizing but also in future recollection.
2. One verse at a time.
The second method is that of memorizing one verse at a time.
The memorizer reads one verse a number of times before trying to recite it, and, once successful, moves on to the next verse. When the second verse is memorized correctly, the first and the second are read together, and so on with the third verse until the end of the page, at which point the entire page is recited from memory three times. It is very important to connect all of the verses on a page together. Do not memorize the second half of the page without linking it to the first, as this will cause your memory to stumble later when reciting that page.
The difference between the first method and the second is that the second method generally takes longer and is weaker if one does not link all of the verses together.
Prerequisites for memorization
1) Reading correctly- and in this alone are a number of issues.
a) Correcting the makharij- if Ramaḍān to you is Ramazaan, if الذين is read Allazeenathen correct your pronunciation of the letters before you start.
b) Correcting the harakat- the symbols of I'rab (the damma, fatha, kasra, sukoon) are all very important and it is imperative to learn them correctly. A change in I'rab can change the meaning and thus is worthy of a great deal of attention. Also one must pay attention to the similar sounding words and 'seemingly' similar ending verses.
2) Strong Memorization- whatever is newly memorized must have been done so in the strongest manner, free from any mistakes, with the ability to be recited without stopping or stumbling. What is newly memorized is like a foundation on which you build, and if the foundation is faulty or weak than the building will collapse. Just think of how you recite Al-Fātiḥah and set that as the standard for which to compare everything else that you memorize.
3) Reciting to others- very important. This is what will cause you to discover mistakes that you may have not been aware of in your memorization. If you memorize three to four pages without reciting it to someone than that's not a problem, however after five pages you should. Do not wait until you have memorized 10 Juz' filled with mistakes that will be extremely difficult for you to correct!
4) Repetition- doing all of the above will not help you unless you continuously repeat what you have memorized. If you memorize after fajr and wait till the next fajr you will find that you have already forgotten a portion or struggle to recall the ayahs. If you memorize the pages how they were mentioned earlier i.e. 3 times each, you still need to repeat what you have memorized another 5 times throughout the day which will be elaborated on..
5) Connecting with what was previously memorized- this will be discussed later.
a) Correcting the makharij- if Ramaḍān to you is Ramazaan, if الذين is read Allazeenathen correct your pronunciation of the letters before you start.
b) Correcting the harakat- the symbols of I'rab (the damma, fatha, kasra, sukoon) are all very important and it is imperative to learn them correctly. A change in I'rab can change the meaning and thus is worthy of a great deal of attention. Also one must pay attention to the similar sounding words and 'seemingly' similar ending verses.
2) Strong Memorization- whatever is newly memorized must have been done so in the strongest manner, free from any mistakes, with the ability to be recited without stopping or stumbling. What is newly memorized is like a foundation on which you build, and if the foundation is faulty or weak than the building will collapse. Just think of how you recite Al-Fātiḥah and set that as the standard for which to compare everything else that you memorize.
3) Reciting to others- very important. This is what will cause you to discover mistakes that you may have not been aware of in your memorization. If you memorize three to four pages without reciting it to someone than that's not a problem, however after five pages you should. Do not wait until you have memorized 10 Juz' filled with mistakes that will be extremely difficult for you to correct!
4) Repetition- doing all of the above will not help you unless you continuously repeat what you have memorized. If you memorize after fajr and wait till the next fajr you will find that you have already forgotten a portion or struggle to recall the ayahs. If you memorize the pages how they were mentioned earlier i.e. 3 times each, you still need to repeat what you have memorized another 5 times throughout the day which will be elaborated on..
5) Connecting with what was previously memorized- this will be discussed later.
6) Helpful activities
a. Reciting in superogatory prayers- instead of reciting Sūrat'l-Nās, Kawthar andIkhlāṣ, recite from what you have memorized that day. If you have memorized a page, divide it into two and repeat it in your nafl prayers throughout the day.
b. Reciting at all times- think of all the times in your day where you are waiting for something: your at the bus stop waiting, your on the train waiting, your meeting a friend and your waiting, if you kept a Qurʾān
c. Leading people in prayer- the ultimate test. This is what will show whether what you have memorized is deeply embedded in your mind, easily recalled, or whether it isn't.
d. Listening to Qurʾānic recitations with tajweed- use this as much as you can and have a set schedule. For example, say you have this much to memorize in a week, or this much to revise. Sometimes you will have heard a recitation so much that when you come to memorize you'll find that you've already memorized it.
e. Using the same muṣḥaf- if you are going to start memorizing try to keep the samemuṣḥaf and don't change. This is because you picture the page in front of you in your mind, you visualize this āyah being at the top of this page and this Sūrah starting in the middle of that page. If you start memorizing from another muṣḥaf it is likely to cause confusion.
f. Engaging as many senses as possible- it is known scientifically that if you use two senses to memorize, your recollection of it will be stronger than if you use only one. And if you use three it is stronger still, and if you use four…etc. How do you use more? Instead of just reading silently, read out loud. While reading out loud raise your voice so that your ears hear what you are reciting. Now if you can (and this is somewhat difficult) but if you are able to write out what you wish to memorize, this will exponentially increase your memory of it. The sheikh mentions when he went to West Africa he visited some countries like Morocco and Mauritania and others. He found them to still be writing on Alwah (tablets) to memorize Qurʾān. They would write on them and then read what they had written until they had memorized it and then would dunk the tablet in water and erase it, fully confident that what they had memorized would not leave them.
III. Revision
There are three principles that must be known before delving into revision:
1) Consistent recomittment:
“Commit yourselves to the Qurʾān, for by Him in Whose Hand is my soul, it is faster in slipping away than a tied camel.” [Reported by Bukhaaree and Muslim]
A wisdom behind this may be that if someone memorizes the Qurʾān to show off or just to call himself a Hafiz then they will be able to, but they will forget it just as fast as they memorized in initially. For the one who wants to learn the Qurʾān to benefit from it then they will need to be forever vigilant in their guarding of it.
2) Revising a large portion - revising a page or less in a day is not considered revision, nor is it as beneficial as a larger amount would be.
3) Taking advantage of the 'seasons' for revision - such as Ramadan which is the greatest time for revision, when Jibreel used to meet with the Prophet (S) and they would go over the Qurʾān. As for the method of revision, if you have to stop your memorization to revise, then the Sheikh saw that as not being beneficial. Meaning you memorize 5 juz and then stop so that you can revise. The revision has to be a intertwined with the memorization, so that just as you memorize every day you revise every day.
The Method of Revision
1) Consistent recomittment:
“Commit yourselves to the Qurʾān, for by Him in Whose Hand is my soul, it is faster in slipping away than a tied camel.” [Reported by Bukhaaree and Muslim]
A wisdom behind this may be that if someone memorizes the Qurʾān to show off or just to call himself a Hafiz then they will be able to, but they will forget it just as fast as they memorized in initially. For the one who wants to learn the Qurʾān to benefit from it then they will need to be forever vigilant in their guarding of it.
2) Revising a large portion - revising a page or less in a day is not considered revision, nor is it as beneficial as a larger amount would be.
3) Taking advantage of the 'seasons' for revision - such as Ramadan which is the greatest time for revision, when Jibreel used to meet with the Prophet (S) and they would go over the Qurʾān. As for the method of revision, if you have to stop your memorization to revise, then the Sheikh saw that as not being beneficial. Meaning you memorize 5 juz and then stop so that you can revise. The revision has to be a intertwined with the memorization, so that just as you memorize every day you revise every day.
The Method of Revision
We will call this the Minor revision and the Major revision.
1) Minor revision
This is what has already been described earlier. Whenever you memorize a new page recite along with it four of the pages before it, so you are reciting 5 pages. When you memorize the next page you again will go back four pages so you will recite the page you memorized today, yesterday, the day before and so on. The page you memorized today will then be repeated 5 times in the future since every time you memorize a new page you will go back 4 pages.
2) Major revision
Major revision is longer, it is to recite ten pages from what you had memorized in the past – this inshā'Allāh wouldn't be too difficult if one utilizes the methods mentioned earlier of using them in his nafl prayers, listening to recitations, keeping aQurʾān with you and so forth. For example say that you have newly memorized the 30th page of Surah Al-Baqarah, you recite the entire page three times as earlier mentioned, then you recite the 4 previous pages including the one you have just memorized, totaling 5 pages, from the 26th to the 30th page, this is for the new memorization. As for what you have memorized from the past you read say from page 1 to page 10 of Surah Al-Baqarah. The next day you read from the 2nd page to the 11th, third day from the 3rd to the 12th, and so on.
The goal is that if someone were to keep on this method, memorizing a new page and going back four pages, and every night reciting 10 pages from what he had previously memorized, do you think that this person would have difficulty reciting the entire juz from the beginning?
Helpful activities in revision
1) Minor revision
This is what has already been described earlier. Whenever you memorize a new page recite along with it four of the pages before it, so you are reciting 5 pages. When you memorize the next page you again will go back four pages so you will recite the page you memorized today, yesterday, the day before and so on. The page you memorized today will then be repeated 5 times in the future since every time you memorize a new page you will go back 4 pages.
2) Major revision
Major revision is longer, it is to recite ten pages from what you had memorized in the past – this inshā'Allāh wouldn't be too difficult if one utilizes the methods mentioned earlier of using them in his nafl prayers, listening to recitations, keeping aQurʾān with you and so forth. For example say that you have newly memorized the 30th page of Surah Al-Baqarah, you recite the entire page three times as earlier mentioned, then you recite the 4 previous pages including the one you have just memorized, totaling 5 pages, from the 26th to the 30th page, this is for the new memorization. As for what you have memorized from the past you read say from page 1 to page 10 of Surah Al-Baqarah. The next day you read from the 2nd page to the 11th, third day from the 3rd to the 12th, and so on.
The goal is that if someone were to keep on this method, memorizing a new page and going back four pages, and every night reciting 10 pages from what he had previously memorized, do you think that this person would have difficulty reciting the entire juz from the beginning?
Helpful activities in revision
1) Leading the prayer.
2) Teaching in the area of Hifz.
When you are teaching people who are memorizing, this person is reciting to you the first juz and this person is reciting the second, this will help you in revision.
3) Participating in Hifz programs.
Being with a group is not like being alone; a little bit of competition and encouragement can go a long way in helping you reach your goal.
4) Qiyam Al-layl.
A matter that is truly beneficial due to what it contains of calm, peace, focus and clarity of thought, not to mention what Allāh may open for you due to you worshipping him while the people are asleep.
IV. Tying It All Together and Being Aware of Resembling Verses
2) Teaching in the area of Hifz.
When you are teaching people who are memorizing, this person is reciting to you the first juz and this person is reciting the second, this will help you in revision.
3) Participating in Hifz programs.
Being with a group is not like being alone; a little bit of competition and encouragement can go a long way in helping you reach your goal.
4) Qiyam Al-layl.
A matter that is truly beneficial due to what it contains of calm, peace, focus and clarity of thought, not to mention what Allāh may open for you due to you worshipping him while the people are asleep.
IV. Tying It All Together and Being Aware of Resembling Verses
Allāh says:
ٱللَّهُ نَزَّلَ أَحۡسَنَ ٱلۡحَدِيثِ كِتَـٰبً۬ا مُّتَشَـٰبِهً۬ا
Allāh has sent down the best statement, a Book (this Qurʾān), its parts resembling each other
[Sūrat'l-Zumar: 23]
There are many verses in the Qurʾān that resemble one another yet have slight differences, and the one who is memorizing must find a way to be able to differentiate when a similar verse appears in another place. There is no real method on how to remember which verse goes where, but it is up to every person to come up with any means that will enable them to get it right.
Though there is no single method on how to differentiate between resembling verses, there are a number of things one might pay attention to that are of benefit.
Of them are:
1) Knowing the exceptional cases – This is where a verse that is repeated one time in the Qurʾān in one way and numerous times in another. If you pay attention to the singular case and memorize it then you will know that every other case is going to be contrary to that.
Ex: Allāh says:
وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ
This is the case in Sūrat'l-Baqarah, but in Sūrat'l-Mā'idah, Sūrat'l-An'ām and Sūrat'l-Naḥlthe verse appears as:
وَمَا أُهِلَّ لِغَيْرِ اللَّهِ
Therefore, keeping this exception in mind will help you in deciphering which āyah to read and when.
2) Knowing how to distinguish between resembling verses - Scholars have written books just on this matter where they brought forth different āyat that seemed similar and illustrated how they were different. It helps also to understand the meaning intended behind the verses as that will also allow you to comprehend why this word was used in this verse and why another was used in a verse that is otherwise the same. An example of this is inSūrah Āle-'Imrān where Allāh, when discussing the story of Zakariyya 'alayhi'l-salām and his wife having a child in their old age, says:
قَالَ كَذَلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ
Allāh doeth what He will.
When Allāh subḥānahu wa ta'āla gives Maryam 'alayhi'l-salām the same news of a child in the same sūrah, Allāh subḥānahu wa ta'āla says:
كَذَلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ
Allāh createth what He will
Why is one “Allāh does what He wills” and the other “Allāh creates what He wills”? Because in Zakariyya's case, the two components needed for the child were present, a man and woman. With regard to Maryam's case it was that of a woman without a husband, so here Allāh subḥānahu wa ta'āla said “He createth what He will”. Understanding the verses also helps with differentiation.
3) Understanding the meanings and contemplating over them
a) If one knows the themes that are discussed in the Sūrahand the sequence of those themes, then this is something that will aid them a lot in their ḥifẓ. For example, in Sūrat'l-Ra'd Allāh discusses first the signs that are in the heavens then the signs that are on the earth, and then He discussed the stance that the disbelievers took with regards to those signs, and then mentions His Knowledge. So if you are able to know the different parts of the sūrah and their sequence, then that can only aid you.
b) Some of the sūrahs have long stories in them like Sūrah Yūsuf, and if you know the story then you should be able to get the sequence correct. Also, in some sūrahs a lot of prophets are mentioned – for example in Sūrat'l-'Arāf , try to write down the order of the prophets in the surah so that when you are done with a prophet's story you are able to remember which one is coming up next.
c) Also knowing the juz and its quarters, knowing where one juz ends and the next begins, where the hizb begins and where it ends, is very important. You can paint for each part of the juz a picture like, for example, in the first juz of Sūrat'l-Baqarah the first quarter has the story of Ādam 'alayhi'l-salām and the angels, the second quarter has the story of the Children of Israel and the Pharaoh, the third has the story of the cow, so for every quarter you have a picture that come forth in your mind. This technique is something that is a little tedious but it becomes easier with practice.
4) A general method of connecting verses – tying verses together by the method of memorization mentioned earlier.
V. DIFFERENCES
ٱللَّهُ نَزَّلَ أَحۡسَنَ ٱلۡحَدِيثِ كِتَـٰبً۬ا مُّتَشَـٰبِهً۬ا
Allāh has sent down the best statement, a Book (this Qurʾān), its parts resembling each other
[Sūrat'l-Zumar: 23]
There are many verses in the Qurʾān that resemble one another yet have slight differences, and the one who is memorizing must find a way to be able to differentiate when a similar verse appears in another place. There is no real method on how to remember which verse goes where, but it is up to every person to come up with any means that will enable them to get it right.
Though there is no single method on how to differentiate between resembling verses, there are a number of things one might pay attention to that are of benefit.
Of them are:
1) Knowing the exceptional cases – This is where a verse that is repeated one time in the Qurʾān in one way and numerous times in another. If you pay attention to the singular case and memorize it then you will know that every other case is going to be contrary to that.
Ex: Allāh says:
وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ
This is the case in Sūrat'l-Baqarah, but in Sūrat'l-Mā'idah, Sūrat'l-An'ām and Sūrat'l-Naḥlthe verse appears as:
وَمَا أُهِلَّ لِغَيْرِ اللَّهِ
Therefore, keeping this exception in mind will help you in deciphering which āyah to read and when.
2) Knowing how to distinguish between resembling verses - Scholars have written books just on this matter where they brought forth different āyat that seemed similar and illustrated how they were different. It helps also to understand the meaning intended behind the verses as that will also allow you to comprehend why this word was used in this verse and why another was used in a verse that is otherwise the same. An example of this is inSūrah Āle-'Imrān where Allāh, when discussing the story of Zakariyya 'alayhi'l-salām and his wife having a child in their old age, says:
قَالَ كَذَلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ
Allāh doeth what He will.
When Allāh subḥānahu wa ta'āla gives Maryam 'alayhi'l-salām the same news of a child in the same sūrah, Allāh subḥānahu wa ta'āla says:
كَذَلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ
Allāh createth what He will
Why is one “Allāh does what He wills” and the other “Allāh creates what He wills”? Because in Zakariyya's case, the two components needed for the child were present, a man and woman. With regard to Maryam's case it was that of a woman without a husband, so here Allāh subḥānahu wa ta'āla said “He createth what He will”. Understanding the verses also helps with differentiation.
3) Understanding the meanings and contemplating over them
a) If one knows the themes that are discussed in the Sūrahand the sequence of those themes, then this is something that will aid them a lot in their ḥifẓ. For example, in Sūrat'l-Ra'd Allāh discusses first the signs that are in the heavens then the signs that are on the earth, and then He discussed the stance that the disbelievers took with regards to those signs, and then mentions His Knowledge. So if you are able to know the different parts of the sūrah and their sequence, then that can only aid you.
b) Some of the sūrahs have long stories in them like Sūrah Yūsuf, and if you know the story then you should be able to get the sequence correct. Also, in some sūrahs a lot of prophets are mentioned – for example in Sūrat'l-'Arāf , try to write down the order of the prophets in the surah so that when you are done with a prophet's story you are able to remember which one is coming up next.
c) Also knowing the juz and its quarters, knowing where one juz ends and the next begins, where the hizb begins and where it ends, is very important. You can paint for each part of the juz a picture like, for example, in the first juz of Sūrat'l-Baqarah the first quarter has the story of Ādam 'alayhi'l-salām and the angels, the second quarter has the story of the Children of Israel and the Pharaoh, the third has the story of the cow, so for every quarter you have a picture that come forth in your mind. This technique is something that is a little tedious but it becomes easier with practice.
4) A general method of connecting verses – tying verses together by the method of memorization mentioned earlier.
V. DIFFERENCES
There is no doubt that people surpass each other with regards to the ability to memorize and availability of time. The principles that have already been mentioned are universal, they can be implemented by the young and old, student and working alike. However, some of the differences need to be elaborated on, and from them are:
1) Age – memorize while you are young if you can, and if you are older, then try to make up for it in your children so that you might benefit from them, inshā'Allāh. Memorizing with regards to children is free from problems such as resembling verses and things of that nature as they memorize without needing to understand. They don't have to contemplate the meanings of verses or understand them, and their memorization is strong.
2) Time and Distractions – choose the time that is most free from two things:
a) Free from distractions – meaning that you don't turn away from the ḥifẓ to anything else
b) That the time itself is purely for the memorization of the Qurʾān – turn off your phone or don't answer it, don't use that time for eating, do not use it for anything other than your goal of ḥifẓ. The best time for each person will be dependent on their schedule, and Allāh knows best about the circumstances of the people, but the best times seem to be two: after fajr and before going to sleep. These are the two most peaceful times of a person's day.
3) Schedule – Make memorizing the Qurʾān part of your daily routine. Just like it is impossible for you to go a day without praying your five prayers, without eating, and without sleeping, make memorizing the Qurʾān, even if it is only a small portion, part of your daily schedule.
Success Stories:
1) Age – memorize while you are young if you can, and if you are older, then try to make up for it in your children so that you might benefit from them, inshā'Allāh. Memorizing with regards to children is free from problems such as resembling verses and things of that nature as they memorize without needing to understand. They don't have to contemplate the meanings of verses or understand them, and their memorization is strong.
2) Time and Distractions – choose the time that is most free from two things:
a) Free from distractions – meaning that you don't turn away from the ḥifẓ to anything else
b) That the time itself is purely for the memorization of the Qurʾān – turn off your phone or don't answer it, don't use that time for eating, do not use it for anything other than your goal of ḥifẓ. The best time for each person will be dependent on their schedule, and Allāh knows best about the circumstances of the people, but the best times seem to be two: after fajr and before going to sleep. These are the two most peaceful times of a person's day.
3) Schedule – Make memorizing the Qurʾān part of your daily routine. Just like it is impossible for you to go a day without praying your five prayers, without eating, and without sleeping, make memorizing the Qurʾān, even if it is only a small portion, part of your daily schedule.
Success Stories:
From the Past and Present
From the Past:
Al-Dhahabi mentioned in Ma'rifatul Qura' Al-Kibar, that one of the qura had memorized the Qurʾān when he was five years old and completed all of the recitations of the Qurʾān when he was ten.
From the Present:
Sheikh Al-Dosary said about himself, “I memorized the Qurʾān in two months. I secluded myself from the people and locked myself in my office and did not go out except for theṣalāh.”
A story from Shaykh Badahdah:
“I remember a story that I will conclude this lesson with. I will tell it to you now, about a man that I know, and he is still amongst us. He is a youth who is originally from Sudan. His father was studying in the U.S. and this brother was born there, so he was deserving of American citizenship. He studied university in the U.S. and received his Masters in Engineering and also entered a PhD program. Once, he was in the masjid or Islamic center that one of our brothers, who lives with us in this area, participates in. This brother had memorized most of the Qurʾān and had good tajwīd and a beautiful recitation. He used to lead them in prayer and he caught the Sudanese brother's attention. The brother said that he never heard the likeness of this good and sweet (recitation of the imām). 'So when I asked,' said the Sudanese brother, 'they told me that he had memorized twenty or twenty five, so I thought, “I am a Muslim and I did not memorize the Qurʾān, nor did I learn its recitation,” so I committed to memorizing it.' So what did this man do? He stopped his education and took a vacation, and came to the Kingdom (of Saudi Arabia), free to spend his time memorizing. He came saying that he wanted to memorize and to learn some of the matters with regards to Ḥadīth and some of the Islamic Sciences. He was sent to me by that brother who is our neighbor and I found him to have a serious concern and a high commitment.
He then went to Makkah to the masjid'l-Ḥarām and got organized with some teachers who helped him so that he completed the memorization of the Qurʾān in 100 days, in Makkah. Most of his time was spent on ḥifẓ. After this, the Sudanese brother came back here and requested a teacher so that he may revise and recite the complete Qurʾān 10 or 20 times. I sent him to a halaqahof one of the outstanding teachers and I sent him to another teacher for tajwīd . Now he is committed to those classes, not missing a single day. He did not come except for this matter, and he does not use his time except for this matter, and he did not pause his education except for this matter. So it is all about the intention and the commitment inshā'Allāh, and Allāh is the one who blesses, helps and gives success.”
Source: Muslim Matters
Al-Dhahabi mentioned in Ma'rifatul Qura' Al-Kibar, that one of the qura had memorized the Qurʾān when he was five years old and completed all of the recitations of the Qurʾān when he was ten.
From the Present:
Sheikh Al-Dosary said about himself, “I memorized the Qurʾān in two months. I secluded myself from the people and locked myself in my office and did not go out except for theṣalāh.”
A story from Shaykh Badahdah:
“I remember a story that I will conclude this lesson with. I will tell it to you now, about a man that I know, and he is still amongst us. He is a youth who is originally from Sudan. His father was studying in the U.S. and this brother was born there, so he was deserving of American citizenship. He studied university in the U.S. and received his Masters in Engineering and also entered a PhD program. Once, he was in the masjid or Islamic center that one of our brothers, who lives with us in this area, participates in. This brother had memorized most of the Qurʾān and had good tajwīd and a beautiful recitation. He used to lead them in prayer and he caught the Sudanese brother's attention. The brother said that he never heard the likeness of this good and sweet (recitation of the imām). 'So when I asked,' said the Sudanese brother, 'they told me that he had memorized twenty or twenty five, so I thought, “I am a Muslim and I did not memorize the Qurʾān, nor did I learn its recitation,” so I committed to memorizing it.' So what did this man do? He stopped his education and took a vacation, and came to the Kingdom (of Saudi Arabia), free to spend his time memorizing. He came saying that he wanted to memorize and to learn some of the matters with regards to Ḥadīth and some of the Islamic Sciences. He was sent to me by that brother who is our neighbor and I found him to have a serious concern and a high commitment.
He then went to Makkah to the masjid'l-Ḥarām and got organized with some teachers who helped him so that he completed the memorization of the Qurʾān in 100 days, in Makkah. Most of his time was spent on ḥifẓ. After this, the Sudanese brother came back here and requested a teacher so that he may revise and recite the complete Qurʾān 10 or 20 times. I sent him to a halaqahof one of the outstanding teachers and I sent him to another teacher for tajwīd . Now he is committed to those classes, not missing a single day. He did not come except for this matter, and he does not use his time except for this matter, and he did not pause his education except for this matter. So it is all about the intention and the commitment inshā'Allāh, and Allāh is the one who blesses, helps and gives success.”
Source: Muslim Matters