Kalmomin Larabci da ake amfani da su domin "karatu" su ne qiraat da tilawat. Dukkan waɗannan kalmomi biyu Alƙur'ani ya yi amfani da su dangane da karatun Alƙur'ani.

he Arabic equivalents for "reading" are qifaat and tilawat. Both these terms have been employed by the Qur'an in connection with the reading of the Qur'an.

Ana amfani da kalmar tilawat wajen karatun Littafi Mai Tsarki da dukkan girmamawar da ya cancanta a matsayin nassi mai tsarki, tare da buɗaɗɗen zuciya cikakkiyar shiri don karɓar tasirinsa, da kuma marmarin tsara rayuwarmu bisa koyarwarsa. Kalma ce da ake amfani da ita musamman wajen karatun littattafan sama. Qir'aat kuwa, kalma ce ta gaba ɗaya da ake amfani da ita wajen karanta kowane irin littafi.

The term tilawat is used for reading the Holy Book with all the reverence due to it as a sacred scrip{ure, with an open mind fully disposed to imbibing its influence, and with a keen desire to model our lives upon its teaching. It is a term specifically used for the reading of heavenly books. Qir'aat, however, is a general term used for reading any kind of book.

Wannan bambancin ma'anar kalmomin biyu a matsayin daidai da "karatu" yana tabbata ta ma'anarsu ta zahiri; domin tilawat na nufin "bin wani ko tafiya a bayan wani," yayin da qir'aat kuwa kawai na nufin "zana ko haɗa abubuwa tare." A farko, an yi amfani da kalmar qir'aat wajen koyon Alƙur'ani da samun ilimin sa, kuma qaari asalinsa malamin Alƙur'ani ne. Yayin da lokaci ya wuce, an...

This difference in the connotation of these two words as equivalents of "reading" is borne out by their literal meanings; for tilawat means "to follow or walk behind some one," while qir'aat means just "to draw or combine things together." In the beginning, the word qir'aat was used for learning the Qur'an and acquiring its knowledge, and a qaan was originally a scholar of the Qur'an. As time passed, the .

kalmar nan a hankali aka karkatar da ita daga ainihin ma'anarta, har aka fara amfani da ita wajen karatun Alƙur'ani da lafazi mai kyau da bin ƙa'idojin tajwidi, yayin da kalmar tilawa kuwa ta zama kalmar gama-gari ga karatun littafi mai tsarki da ƙwazo da ibada, don neman shiriya da albarka.

term was gradually torn from its original meaning and came to be used for reading the Qur'an with correct pronunciation and modulation according to the rules of tajweed, whereas the word tilawat came to be used as a general term for reading the sacred book with fervor and devotion, for the purpose of seeking guidance and blessings.

Tilawar Alkur'ani mai girma ba ibada ce mai muhimmanci kawai ba, har ma hanya ce mai amfani ta ci gaba da sabunta imani (iman) a zukatanmu. Alkur'ani ba littafi ba ne da za a fahimta sau ɗaya tak har abada ba. Littafi ne da ake karantawa sau da sau, kuma ana nazarinsa har abada, domin yana ba da abinci ga ruhin ɗan Adam. Kamar yadda jikinmu na duniya yake bukatar abinci da ake samu daga ƙasa a kowane lokaci, haka ruhinmu, wanda asalinsa daga sama yake, yana bukatar taimakon Wahayin Ubangiji a kowane lokaci don renonsa da ƙarfafa shi. Da an fahimci Alkur'ani sau ɗaya tak har abada, da ba a buƙaci Annabi mai tsarki ﷺ ba.

Tilawat of the Holy Qur'an is not only an important form of worship but also an effective method of continually refreshing our /man (faith). The Qur'an is not a book to be understood once and for all. It is a book to be read again and again and to be studied forever, because it provides sustenance to the human soul. As our earthly body is in constant need of food that is obtained from the.earth, so too our soul, which is of heavenly origin, constantly needs the help of Divine Revelation for fostering and strengthening itself. If the Qur'an were to be understood once and for all, there would have been no need for the Holy Prophet (SAW)

— na mutane ne - domin a karanta shi sau da sau. Akasin haka, daga nazarin Alkur'ani kansa muna samun cewa an umarce shi da yin haka. A farkon kwanakin annabcinsa, Manzon Allah ﷺ an umarce shi musamman da ya tsaya a cikin dare mafi yawancinsa yana salla a gaban Ubangijinsa, yana karanta Alkur'ani cikin sautuka a hankali masu bin tsari. A matakai na gaba na aikin annabcinsa, musamman a lokacin da ya fuskanci manyan matsaloli kuma ya zama wajibi ya tara ƙarfin zuciya da jurewa na musamman don ya dage, umarnin musamman da ya samu daga Ubangijinsa shi ne ya karanta Alkur'ani.

- of all people - to read it again and again. On the contrary, we find from the study of the Qur'an itself that he was commanded to do so. In the earliest days of his prophethood, the Holy Prophet (SAW) was especially instructed to stand for the greater part of the night in prayer before his Lord, reciting the Qur'an in slow, rhythmic tones. In the later stages of his prophetic career, particularly when he was faced with heavy odds and was required to muster up special courage and fortitude to sustain himself, the special instruction he received from his Lord was to recite the Qur'an.

A cikin Suratul Kahf, an umurce shi da waɗannan umarni:

In Surah Al-Kahf, he was given the following instructions:

Kuma ka karanta abin da aka yi maka wahayi daga Littafin Ubangijinka: Babu wanda zai iya canza Maganarsa, kuma ba za ka sami mafaka ba sai Shi.

And recite what has been revealed to you of the Book of your Lord: None can change His Words, and none will you find as a refuge other than Him.

(ACKahf 18:27)

(ACKahf 18:27)

Kuma, a Suratul Ankabut an maimaita irin wannan umarni:

And again, in Surah Al-Ankaboot a similar instruction was repeated:

Ka karanta abin da aka yi maka wahayi daga Littafi, kuma ka tsayar da salla.

Recite what has been revealed to you of the Book and establish regular prayer.. . . (Al-Ankaboot 29:45)

Daga abubuwan da aka bayyana a sama, ya bayyana cewa karatun Alkur'ani mai girma akai-akai kuma a kai a kai yana da matukar muhimmanci, domin yana ba rai abinci, yana kuma zama hanyar wartsakewa da farfado da imani, da kuma makami abin dogaro wajen shawo kan matsaloli da cikas da mutum ke fuskanta a hanyar Allah (SWT). Aya ta gaba daga Suratul Baqara tana bayyana yadda masoya Alkur'ani suka nuna matsananciyar girmamawarsu ga wannan Littafi:

It follows from the facts stated above that constant and regular study of the Holy Qur'an is essential because it provides food for the soul, because it is a mean of refreshing and reviving faith, and a reliable weapon for surmounting difficulties and obstacles that one encounters in the way of Allah (SVVT). The following ayah from Surah Al-Baqarah describes how the lovers of the Qur'an manifested their great regard for this Book:

Waɗanda muka bai wa Littafi suna karanta shi yadda ya kamata a karanta shi ....

Those to whom we have delivered the Book recite it as it ought to be recited .... (Al-Baqarah 2:121)

Allah (SWT) ya ba mu ƙarfin da za mu iya karanta Alƙur'ani kamar yadda ya kamata a karanta shi. Abu na farko da ya kamata mu fahimta shi ne yadda ya kamata a karanta Alƙur'ani, da kuma matakan da ya kamata a bi idan ana son a kai ga matsayin karatun da ake buƙata.

May Allah (SVVT) give us strength that we may be able to study the Qur'an as it should be studied. We have, first of all, to understand how the Qur'an ought to be recited and what steps should be taken if the required standard of recitation is to be attained.

A wannan mahallin, mataki na farko da ya kamata mu ɗauka shi ne mu sami cikakken ilimi game da haruffan Larabci, sautunansu na furuci, da muhimmancin nau'o'in tsayawa daban-daban da ake amfani da su a cikin Alƙur'ani. Sunan fasaha da ake amfani da shi ga wannan ilimi shi ne tajwidi, wanda wajibi ne ga karatun Alƙur'ani mai kyau da sauƙi. A shekarun talatin da arba'in, kusan kowane yaron Musulmi a yankin Indo-Pakistan yakan fara karatunsa da koyon tajwidi. Tun a farkon lokaci ana ba shi cikakken fahimta game da haruffan Alƙur'ani da sautunansu na furuci daidai. Duk da cewa, kamar yadda aka riga aka faɗa a farkon wannan littafi, an yi wasu ƙoƙari a Pakistan da sauran ƙasashen Musulmi don yaɗa tajwidi, abin da ya tabbata shi ne cewa mafi yawan matasan Musulmi, har ma da yawan manya da tsofaffi a cikinmu, ba sa iya karanta Alƙur'ani yadda ya kamata. Wannan rashin iyawar karanta ko da rubutun Alƙur'ani kawai, na faruwa ne, a gefe guda, saboda raguwar tsarin ilimi na gargajiya da ake koyarwa a masallatai da makarantun allo ga dukkan yaran al'umma, masu arziki da talakawa, a gefe guda kuma, saboda yaɗuwar makarantun kindergarten da sauran nau'ikan makarantun firamare na zamani waɗanda ba su haɗa karatun Alƙur'ani a cikin tsarin karatunsu ba. A nan zan ba da shawara cewa duk irin waɗannan mutane, a kowane rukunin shekaru da suke ciki, waɗanda ba su da ikon karanta Alƙur'ani yadda ya kamata, su fahimci rashin wannan ƙwarewa tasu, su ɗauki matakan da suka dace don kawar da ita. Haka kuma ya kamata mu karɓi wata shawara ta ƙwarai cewa ilimin 'ya'yanmu zai fara da tajwidi, kuma abu na farko da za su koya shi ne yadda ake karanta Alƙur'ani daidai. Yin tsananin jaddada wannan batu bazai zama abin so sosai ba, duk da haka, ya wajaba ga kowane mutum mai ilimi ya sami ikon karanta Alƙur'ani da lafazi da furuci daidai, yana lura sosai da tsayawar da ake amfani da su a cikinsa.

In this connection, the first step we are required to take is to acquire a thorough knowledge of the Arabic alphabet, their phonetic sounds, and the significance of the different kinds of pauses used in the ~ur'an.T' he technical term used for this knowledge is tajweed, which is a must for a good fluent recitation. In the thirties and forties, almost every Muslim child in the Indo-Pakistan subcontinent would start his education with the learning of tajweed. At the very outset he was given a clear idea of the letters of the Qur'an and their correct phonetic sounds. Although, as already stated in the beginning of this booklet, some efforts have been made in Pakistan and other Muslim countries to popularize tajweed, still the fact remains that a vast majority of the Muslim youth, even a large number of adults and old people among us, cannot read the Qur'an properly. This lack of ability to read even the bare text of the Qur'an is due, on the one hand, to the decline of the classical system of education that was imparted in the mosques and maktabs to all the children of the community, rich and poor, and, on the other hand, to the popularity of the kindergarten and other types of modern primary schools which do not include the recitation of the Qur'an in their curriculum. Here I will suggest that all such persons, to whichever age group they may belong, as do not possess the ability to read the Qur'an properly should realize their deficiency and take necessary steps to remove it. We should also adopt it as a decided policy that the education of our children will start with tajweed and the first thing they will learn will be how to read the Qur'an correctly. Over-emphasis on this point may not be very desirable, nevertheless it is incumbent upon every educated person to acquire the ability of reading the Qur'an with a correct accent and pronunciation, carefully observing the pauses used in it.

Idan muna son mu cika wajibcinmu na karatun Alƙur'ani, abu na biyu da ake bukata daga gare mu shi ne mu sanya karatun Alƙur'ani cikin tsarin rayuwarmu ta yau da kullum, kuma kowannenmu ya karanta wani kaso na Littafi Mai Tsarki akai-akai kowace rana. Kason da aka tsara domin karatun yau da kullum na iya bambanta ga mutane daban-daban. Matsakaicin kason da Manzon Allah (SAW) ya goyi bayansa shi ne kashi ɗaya bisa uku na Alƙur'ani. Ma'ana, ya kamata a karanta juzu'i goma kowace rana, domin a kammala karatun dukkan Alƙur'ani cikin kwanaki uku. Mafi ƙarancin kaso - kuma ku sani cewa abin da ya gaza wannan mafi ƙarancin ba a iya tunaninsa ba sai a shekarun baya-bayan nan - zai iya zama juzu'i ɗaya a kowace rana, ta yadda za a karanta dukkan Alƙur'ani cikin wata guda. A zahiri, wannan ne mafi ƙarancin karatun da ya kamata a yi kowace rana, kuma duk abin da ya gaza wannan ba zai cancanci a kira shi karatu ba.

If we wish to fulfill our obligation of reciting the Qur'an, the second thing we are required to do is to include the recitation of the Qur'an in the daily routine of our life, and each one of us should recite a certain portion of the Holy Book regularly every day. The portion fixed for daily recitation can be different for different people. The maximum portion which has the support of the Holy Prophet (SAW) is one-third of the Qur'an. It means that ten paras should be recited each day so that the recitation of the whole Qur'an may be completed in three days. A minimum portion - and mind you, anything less than this bare minimum could not even be imagined till recent years - could be one para daily, so that the whole Qur'an could be read in a month. In fact, this is the least amount of recitation which should be done every day and an amount less than this would not be worth the name.

Matsakaiciyar hanya tsakanin matsakaicin da mafi ƙarancin shi ce mutum ya karanta Alƙur'ani duka cikin mako guda. Wannan hakika ita ce al'adar da mafi yawan Sahabbai (RAA) suka bi, kuma bisa wata riwaya, Manzon Allah ﷺ ne ya ba Abdullahi Ibn Umar (RAA) shawarar haka. Saboda wannan dalili ne aka raba Alƙur'ani zuwa ahzaab guda bakwai (sassa) a zamanin Sahabbai (RAA). Ahzaab shida na farko sun ƙunshi surori uku (ban da Suratul Fatiha), biyar, bakwai, tara, goma sha ɗaya, da goma sha uku bi da bi, yayin da na bakwai, wanda ake kira hizbul-mufassal, ya ƙunshi sauran littafin. Kowane hizb yana ƙunshe da kusan sassa huɗu (para), waɗanda za a iya karanta su cikin gamsarwa a cikin awa biyu.

The middle position between the maximum and minimum is that one should read the whole Qur'an in a week. This, indeed, was the practice followed by the majority of the Companions (RAA) and the same according to a tradition was suggested to Abdullah Ibn Umar (RAA) by the Holy Prophet (SAW). It is for this reasbn that the Qur'an was divided into seven ahzaab (sections) in the time of the Companions (RAA).' The first six of the ahzaab consist of three (excluding Surah Al-Fatiha), five, seven, nine, eleven, and thirteen Surahs respectively, and the seventh called hizbul- mufassal consists of the rest of the Holy Book. Every hizb comprises of approximately four paras, which can be recited quite satisfactorily in two hours.

Haka kuma ya zama wajibi domin karatun Alƙur'ani ya inganta cewa mutum ya karanta shi cikin mafi kyawun salo da kuma cikin murya mafi daɗi da za a iya. Wannan wajibi ne saboda kusan kowane ɗan Adam an ba shi ƙaunar kiɗa, kuma yana da sha'awa ta halitta ga sautuka masu daɗi da kuma waɗanda suke da daɗin ji. Musulunci addini ne na halitta; ba ya hana ɗaya daga cikin ɗabi'un da ke cikinmu, sai dai yana karkata su zuwa hanyoyi masu kyau da lafiya.

It is also required for the proper recitation of the Qur'an that a person should read it in the best manner and in the most melodious voice possible. This is necessary because almost every human being is gifted with a love for music and has a natural fondness for sweet and melodious sounds. Islam is a natural region; it does not curb any of our inherent tendencies but diverts them into healthy channels.

Kamar yadda muna da ƙaunar kyan gani da kyan sauti a dabi'armu, muna nace kan buga Alkur'ani mai tsarki da kyau mai jan hankali, da karanta shi cikin murya mai laushi mai daɗin ji. Annabi ﷺ ya yi mana kira da:

As we have an instinctive love for the beauty of sight and the beauty of sound, we insist upon a fascinating printing of the Holy Qur'an and its recitation in a soft melodious voice. The Prophet (SAW) has urged us to:

Ku ƙawata Alƙur'ani da muryoyinku. (Abu Dawud da An-Nasa'i ne suka ruwaito shi)

Adorn the Qur'an with your voices. (Narrated by Abu Daud & Nasai)

Ya kuma yi mana gargaɗi game da sakacinmu a wannan al'amari a cikin kalmominsa:

He has also warned us against our negligence in this matter in the words:

Wanda bai karanta Alkur'ani da murya mai daɗi ba ba ya cikin mu! (Abu Daud ne ya ruwaito shi)

One who does not recite the Qur'an in a melodious voice is not from us! (Narrated by Abu Daud)

kuma ya ba mu waɗannan albishirai a matsayin ƙarin ƙarfafawa ga karatun Alƙur'ani cikin sautin daɗi.

and has given us the following tidings as a further inducement for melodious recitation:

Allah (SWT) ba ya sauraron komai da kulawa irin yadda yake sauraron Annabi (ﷺ).

Allah (SVVT) does not listen to anything so attentively as He listens to the Prophet (SAW)

karanta Alkur'ani da babbar murya cikin kyakkyawar murya mai dadi.

reciting the Qur'an aloud in a sweet voice.

Karatun Alqur'ani kamar yadda ya kamata ya dogara ne ga cika wasu sharuɗɗa na zahiri da na ciki. Sharuɗɗan zahiri da ake bukatar cikawa su ne: mutum ya yi alwala kafin ya fara karatun, ya zauna yana fuskantar alƙibla, kuma ya fara karatun da ta'awwuz (neman tsari da Allah daga shedanin la'ananne). Na ciki kuwa, ya kamata ya yi tunani a kan girman Littafin da girman Wanda Ya saukar da shi, ya karanta shi da cikakkiyar hankali da nutsuwa, da zurfin jin ƙanƙan da kai da tawali'u, da matuƙar himma da ibada.

Reciting the Qur'an as it ought to be recited depends upon the fulfillment of a number of objective and subjective conditions. The objective conditions to be fulfilled are that one should perform ablution before starting the recitation, that he should sit facing the qiblah, and that he should start the recitation with taa'wwuz (seeking Allah's protection against the Satan). Subjectively, he should contemplate the greatness of the Book and the greatness of the Being Who has revealed it, and should recite it with complete concentration and absorption, a deep feeling of submissiveness and humility, and utmost fervor and devotion.

Ya kamata ya karanta Littafin Allah (SWT) da zuciya mai gaskiya da niyya mai tsanani ta neman gaskiya, tare da kudurin canza kansa bisa ga koyarwarsa. Ya kasance yana yin tunani da nazari akai-akai a kan ma'anoninsa, ba don neman tabbatar da tunaninsa da ra'ayoyinsa da ya riga ya yi ba, sai dai don neman shiriyar da yake bayarwa da gaske. Kamar yadda aka bayyana a sama, ma'anar kalmar tilawat a zahiri ita ce "bi ko tafiya kusa da bayan wani." Saboda haka, a ma'anarta ta gaskiya, tana bukatar hali na mika kai da karbar shiriya.

He should read the Book of Allah (SWT) with a sincere and earnest desire to get at the truth, and with a firm resolve to transform himself according to its teachings. He should constantly ponder and deliberate over its meanings, not with a view to finding from it a confirmation of his own preconceived thoughts and theories but genuinely seeking from it the guidance that it offers. As explained above, the literal meaning of tilawat is "to follow or walk closely behind someone." Therefore, in the real sense of the term, it demands an attitude of self-abandonment and receptivity.

Irin wannan halin shi ne ainihin ma'anar tilawah.

Such an attitude is, indeed, the essence of tilawat.

Hanyar da ya kamata a karanta Littafi Mai Tsarki ita ce mutum ya tsaya cikin sallar tsakar dare a gaban Ubangijinsa, yana haɗa hannaye cikin cikakkiyar tawali'u, yana karanta Alkur'ani cikin halin karɓa, a hankali kuma cikin haƙuri, yana tsayawa a wuraren da suka dace don zuciyarsa ta sami damar shan tasirinsa. Irin wannan karatu ana kiransa tarteel, kuma watakila umarni mafi muhimmanci da aka bai wa Annabi ﷺ a farkon matakin aikinsa na annabta shi ne ya karanta Alkur'ani ta wannan hanya:

The ideal way in which the Holy Book should be recited is that one should stand in post-midnight prayer before his Lord, with hands folded in all humility, and recite the Qur'an in a receptive state of mind, slowly and patiently, pausing at proper places so as to enable one's heart to imbibe its influence. This kind of recitation is called tarteel, and perhaps the most important instruction that was given to the Holy Prophet (SAW) in the earliest stage of his prophetic mission was to recite the Qur'an in this manner:

Ya kai wanda ka nannaɗe da tufafi! Ka tsaya (cikin salla) da dare. Amma ba duka dare ba; rabinsa, ko ƙasa da haka, ko fiye da haka kaɗan. Ka karanta Alƙur'ani a hankali, da sautuka masu tsari da rhythm. (Al-Muzzammil 73:1-4)

0 you wrapped in garments! Stand (in prayer) by night. But not all night; half of it, or a little less, or a little more. And recite the Qur'an in slow, measured rhythmic tones. (Al-Muzzammil 73:l-4)

Karanta Alƙur'ani a hankali da tunani, tare da dakatawa a wuraren da suka dace na rubutunsa, yana da kamanni da yanayin saukarsa. Kamar yadda dukanmu mun sani, ba a saukar da dukan Alƙur'ani lokaci ɗaya ba, a maimakon haka ya sauka a sassa-sassa a tsaka-tsakin lokaci. A cikin Suratul Furqan, don amsa waɗanda suka yi tambaya dalilin da ya sa ba a saukar da Alƙur'ani gaba ɗaya lokaci ɗaya ba, Allah (SWT) ya ce yana magana da Manzonsa ﷺ:

Reading the Qur'an slowly and thoughtfully, making pauses at proper points in its text, has a resemblance with the mode of its revelation. As we all know, the whole Qur'an was not revealed at once but it has descended piecemeal at intervals. In Surah Al-Furqan, by way of answering those who objected as to why the Qur'an was not revealed all at once, Allah (SWT) says addressing His Messenger (SAW):

Haka aka saukar da shi, domin Mu karfafa zuciyarka da shi, kuma Mun saukar da shi gare ka a hankali, a tsare, a kan matakai.

thus (is it revealed) that We may strengthen your heart thereby, and we have revealed it to you in slow well-arranged stages, gradually. (AI-Furqan 25:32)

Idan za a karanta Alƙur'ani kamar yadda Annabi Muhammadu ﷺ ya karanta shi, to dole mu koyi zuciya gwargwadon iyawa na Littafi Mai Tsarki. Abin takaici, al'adar haddar sassan Alƙur'ani don dogayen karatu a sallar tsakiyar dare ta kusan ɓacewa. Duk da haka, al'adar haddar dukan Alƙur'ani har yanzu tana nan. Ba shakka, don haka dole a fara tun yarinta, lokacin da batun fahimtar Alƙur'ani ba ya tasowa, amma ko wannan al'ada tana rasa ƙasa. Abin takaici, haddar dukan Alƙur'ani an bar ta ga wani ɓangare na talakawa da marasa ƙarfi a cikin al'ummarmu, waɗanda suka mai da ita sana'a. Ba haka lamarin yake ba har zuwa shekarun baya. A zamanin kafin rabuwar ƙasa, al'adar haddar dukan Alƙur'ani ta yi yawa har ma a cikin manyan iyalai masu arziki, kuma a wasu birane na Indiya kafin rabuwa kusan kowane iyalin Musulmi yana da akalla hafiz ɗaya (watau wanda ya koyi dukan Alƙur'ani zuciya). A waccan zamanin, ana ɗaukar rashin samun hafiz a cikin membobin iyali a matsayin abin kunya.

If the Qur'an is to be recited as it was recited by the Holy Prophet (SAW), we have to learn by heart as much of the Holy Book as possible. Unfortunately, the practice of memorizing portions of the Qur'an for long recitations in the post-midnight prayer has almost died out. However, the custom of memorizing the whole Qur'an still exists. Naturally, for this a start has to be made in childhood when the question of understanding the Qur'an does not arise, but even this custom is losing ground. Memorizing the whole Qur'an has unluckily bee& left to a class of poor and down-trodden people in our society who adopt it as a profession. This was not the case till recent years. In the pre-partition days, the custom of memorizing the entire Qut'an was quite common even among respectable, well-to-do families, and in some cities in undivided India almost every Muslim family had at least one hafiz (i.e., one who has learned the whole Qur'an by heart). In those days, it was considered to be discreditable on the part of a family not to have a hafiz among its members.

Babu shakka, haddace Alƙur'ani al'ada ce mai daraja.

No doubt, memorizing the Qur'an is a noble tradition.

Yana cikin tsarin Allah na kiyaye Alƙur'ani, kuma ya kamata a ci gaba da kiyaye shi da sabon ƙarfi da himma. Sai dai haddace Alƙur'ani gaba ɗaya ba abu ne da kowa zai iya ba. Abin da nake so in jaddada anan shi ne, kowannenmu ya yi iya ƙoƙarinsa wajen haddace mafi yawan Alƙur'ani, domin ya iya karanta shi ga Ubangijinsa yana tsaye a gabansa cikin sallah.

It is a part of the Divine dispensation for the preservation of the Qur'an and should be maintained with renewed vigor and enthusiasm. However, committing the whole Qur'an to memory is not within the reach of every person. What I wish to stress here is that every one of us should try his utmost to learn maximum portion of the Qur'an by heart so that he may be able to recite it to his Lord, standing before Him in prayer.