How to learn to read the Qur’an in a correct way Being keen to recite the Holy Qur’an correctly is considered one of the important things that guarantee you great reward in addition to an increase in reward, as well as making it an intercessor for a Muslim on the Day of Resurrection. To learn to recite the Noble Qur’an correctly, many methods help in this, and this is what we will learn in this article.
How to learn to read the Qur’an correctly
Several methods help in learning to read the Qur’an correctly, including the following:
Wake up early, that is, after the Fajr prayer, because the mind is active at this time.
Start by reciting the short surahs in Juz Amma.
Learn new information every day from the provisions of intonation, whether from a paper book on the provisions of the Noble Qur’an or through the Internet or YouTube.
When you have finished writing the provisions of intonation, open your Mushaf and try to read any verse and extract the provisions in it, then write it in your notebook.
Use a Quran with colored letters and be sure to review the ruling every day.
Read the verses aloud to strengthen your voice and to be able to pronounce the letters properly. Because recitation of the Noble Qur’an with intonation is obligatory.
Reward yourself whenever you learn a new rule of intonation. And when you improve your pronunciation of the letters.
Read in front of one of your friends who memorize the Qur’an and learn from their advice.
Beautify the Qur’an with your voice Al-Bara bin Azib – may God be pleased with him – narrated on the authority of the Messenger of God – may God’s prayers and peace be upon him – that he said: “Beautify the Qur’an with your voices. A good voice enhances the Qur’an more beautifully.”
Record your readings and then listen to them to evaluate yourself.
Know the similarities and compare them. This helps you focus on memorizing.
Learn to read the Qur’an correctly, as explained by Dr. Ali Al-Rubaie
It is possible to learn to read the Qur’an correctly by knowing the exits of the letters and carefully pronouncing the verses. Understanding their meanings and giving each letter it’s right and due is one of the characteristics of the director and the provisions of intonation in general. The following are the most important provisions of intonation that you can learn easily:
Noon and the provisions of the static Tanween
Static nun means the nun that is devoid of movements. Tanween is at the end of some words. Tanween is written in the form of two holes, two breaks, or two dams. The provisions of the Noun Sakinah and Tanween include 4 provisions, which are as follows:
Idhiyahar: In the language, al-Idhiyar means the statement, either idiomatically, it means uttering a tanween or a soakin’ noun without singing. It should be noted that the ruling on pronouncing is obligatory if one of the following letters appears after the Sakinah Noun or Tanween: (Ha’a, Hamzah, Ha’a, Ain, Ghayn, or Kha’a).
Diphthong: It means diphthong in the input language. Conventionally, it means pronouncing the two letters like the second stressed. We can say that the diphthong of the noun shekinah or tanween enables it to be inserted with the letter that follows it from the diphthong letters. Thus, the accent character is stressed. Thus, the static nun or tanween is included in it and is not visible. It is worth mentioning that the diphthong rule is obligatory if it comes after the shekinah nun or after the tanween letter of the diphthong letters that were collected in the word ramaloun. And diphthongs are of two parts:
If it comes after the shekinah nun or tanween and one of the four letters in the word grow, we say it is a singing diphthong, and the letter sings with two vowels.
A diphthong is without a sunnah, and it is done if the letter Ra’ or Lam comes after the shekinah or after the noun.
Inversion: In the language, inversion means turning or changing something from its face. Conventionally, it means replacing a letter in place of a letter. Inversion is obligatory if the letter Baa comes after the Sakinah Noun or Tanween. Where the static tanween or nun is transformed into a diluted meem with the sunnah, and that is in the amount of two movements.
Real concealment: means in the language of concealment. Conventionally, it means pronouncing the static tanween or nun in a manner between showing and diphthongizing, in addition to stripping the letter from stress, and the Hannah remains only with two vowels. Concealment is obligatory if one of the following 15 letters comes after the Sakinah Noun or Tanween: Taa’, Tha’a, Daal, Jeem, Dhal, Seen, Zai, Sad, Shin, Taa’, Dhaa’, Kaf, Or F, or Qaf. There are several ranks for concealment, the highest if the letter “dal”, “ta’” or “ta’’” comes after the Sakinah and Tanween, and the lowest if the letter “Qaf” or “Kaf” comes after it, and the middle one is if one of the remaining letters comes after it.
What is meant by “madd” in the language is the addition, and idiomatically means the lengthening of the sound with one of the three letters of the madd, namely: the “waw” and what comes before it is joined, the “alif” and what comes before it is open, and the “ya” before it is broken. The tide is divided into two main parts: the original tide and the secondary tide.
The provisions of the static meme
The static meme is the meme whose static is proven in the connection and the endowment. There are 3 rulings for the static meme, which are as follows:
Oral invisibility: The rule for the consonant meem is verbal invisibility if the letter Baa comes after it. Where the meme is hidden in the baa, with the appearance of the song, for example: “I will hold fast to God.”
Minor diphthongs: which are of two types:
Hyphenation of two small proverbs with Hannah, and it is obligatory if there is also a meem like it after the consonant meem. Here, the static meme must be merged into the moving meme, for example: “And you have what.”
A diphthong of two small proverbs, and it comes when the noun shekinah or tanween comes before the meem. Example: “A clear book.” Whether the meme came original or turned from the tanween or the static nun.
Oral manifestation: The word “meem” means a phenomenon without anything other than singing. The oral pronouncement is obligatory if any letter of the alphabet comes after the consonant meem, except for the baa’ and the meem, for example: “Umm you say.”
Etiquette of reading the Holy Quran
There is a set of etiquette that is desirable for the reader of the Qur’an to perform, including the following:
The sincerity of your intention to God Almighty in the recitation.
Evoking the status and greatness of the Holy Qur’an, praying for help, and invoking God Almighty in recitation.
Cleaning the mouth before proceeding to read the Holy Quran.
It is desirable to recite the Holy Qur’an in purity and ablution. It is also permissible to read without ablution, and its time cannot be read from the Qur’an, as the Qur’an can be read from the phone.
Choose a suitable and clean place when reading the Holy Quran.
It is desirable to face the Qiblah, in addition to reading with all humility and serenity, with the presence of the heart.
Seeking refuge and basmalah when initiating the recitation.
Repeating and repeating the verses to reflect on them. In addition to sensing the words of God Almighty when passing through a sign of heaven or signs of torment. Or any praise to God Almighty.
The virtue of learning to read the Qur’an correctly, as explained by Dr. Ali Al-Rubaie
Whoever is keen to learn to read the Qur’an correctly and to adapt to it will attain many virtues, including the following:
The Qur’an will intercede for its companions on the Day of Resurrection.
It brings its owner good deeds in addition to the great reward.
The slave is protected from falling into taboos and slips.
He offers his family charity to all people. The Prophet – may God bless him and grant him peace – said: “The best of you is he who learns the Qur’an and teaches it.”
After today’s topic on how to learn to read the Qur’an correctly, the methods that help learn to read the Qur’an correctly were identified. In addition to the etiquette of reciting and memorizing the Holy Qur’an and the virtue of learning the Holy Qur’an.