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 When you listen to a little child memorizes the Qur'an although he did not exceed seven years old and perhaps less. This is, in fact,  a realistic embodiment of the meaning referred to in Surat Al-Qamar (The Moon), chapter 22:

"وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ"  (القمر:22)

Translation: "And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?" (54:22)

The verse means that Allah Almighty facilitates pronouncing and understanding the Qur'an for those who want to memorize it, as indicated by Allah in the verse:

"كتاب أنزلناه إليك مبارك ليدبروا آياته وليتذكر أولوا الألباب (ص:29)

Translation: " [This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded." (38:29)

He also says:

"فإنما يسرناه بلسانك لتبشر به المتقين وتنذر به قوما لدا" (مريم:97)

Translation: " So, [O Muhammad], We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people." (19:97)

Mujahid said, the verse " And We have certainly made the Qur'an easy for remembrance" means "easy for reading it.

Al-Sadi said: it means: "We made it easy for tongues to read it" .

Al-Dahhaq, on the authority of Ibn Abbas, said: If Allah did not make it easy for people to read it, no one of creation could speak the words of Allah, and " so is there any who will remember?"  means:  is  there any  who will memorize this Quran which Allah has made easy  for remembrance and understanding? , while Muhammad ibn Ka'b al-Qurazi said: it means: " is there any who will refrain from doing sin?

Ibn Abi Hatim also interpreted the above verse, he said that  it means: " is there any who seeks knowledge through the Qur'an, therefore, it will be easy for him?"

Purity of Intention

Reciting and memorizing the Qur'an with pure intention for Allah (i.e. seeking thereby to win Allah's pleasure only and nothing else) is a stipulation for accepting this act and all acts of worship, otherwise, they are vain. Allah says:

"وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ" (الزمر:65)


Translation: "And it was already revealed to you and to those before you that if you should associate [anything] with Allah , your work would surely become worthless, and you would surely be among the losers." (39:65)

Beware to memorize the Qur'an with the intention to get high standing or position in society, or in order to that it might be said [of you]: she is a reciter. It has been narrated on the authority of Umar b. al-Khattab that the Messenger of Allah (peace be upon him) said:

"(The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allah and His Messenger (peace be upon him) is for the sake of Allah and His Messenger (peace be upon him) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated." (Sahih Al-Bukhari and Muslim).

Show The Ethics of The Reciter

Abu Hamid al-Ghazali has his own theory in dealing with the Qur'an. It depends on conditions of people whom he described as no longer give the Qur'an its right. They do not seek knowledge for Allah's sake. They read the Qur'an for gaining money and fame. For Al-Ghazali, reading the Qur'an depends on two things:

First: the reader and the literatures of the reading; including the complete purification according the Shafi'i doctrine, facing towards Qibla, and seeking refuge with Allah from Satan.  Also, if you recite an Ayah which mentions the tasbeeh, you should say Subhan Allah. If you recite an Ayah which mentions Du'a and istighfar, you should seek pardon (from Allah). If you recite an Ayah which tells how Allah is to be asked, you ask from Him. If you recite an Ayah which mentions seeking protection of Allah, you should seek protection of Allah, and if you recite an Ayah which mentions prostration, you should prostrate. In addition, you should recite it aloud enough to hear yourself, and it is desirable if others can hear you.

Second: what relates to recitation. It is desirable to recite the Qur’an (melodiously), because this manner of recitation affects on thinking and this is how the Messenger of Allah (peace be upon him) was reciting it. However, it is desirable, not just for the sake of reflection. Moreover, it is a kind of reverence and respect of the Qur’an.


Keep The Qur’an With you Always in Life

i.e. study meanings of its basic words and phrases In the Qur’an, especially those that are often repeated. When you memorize a specific part of the Holy Quran. you should read the easy interpretation of the most important events, the Quranic stories and sermons, and the desired lessons of that part. It may take much time and effort, but it establishes the verses in memory and makes them live animated images when you close your eyes. Also, this way involves as many senses as possible In memorization process and makes the memorized parts unforgettable.


Listen, Repeat, and Review

You should listen to a sheikh who reads the Quran well with a good beautiful voice, because if you make a mistake during memorization, it is difficult to correct it again. Thank to Allah, this has become easy through mobile applications. You have to review constantly because the natural man may forget about 90% of what he memorizes in a few days.


Take a Helper

Select a person who wants you all the best to help you memorize the Qur'an, so he reminds you when you forget your duties. It should not be a person, rather it could be a printed paper of the verses that you want to memorize in the main places at home, or a decision to review the required pages three times before opening your email.


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