The Rewards and Benefits of Memorising the Quran [Hifz]

There are many rewards and benefits of reciting, memorizing, teaching and implementing the Qur’ān.

We’re living in a time where our Dīn is being challenged through multiple avenues. These challenges are not only internal but external. Amongst these challenges is the idea that the Qur’ān no longer needs to be memorised. It’s important to address these.

In this article. I’ll be sharing the rewards and benefits of memorising the Qur’ān in light of scripture, tradition, and experience. The focus won’t be on the why.

There are two basic aspects to the rewards and benefits of memorising the Qur’ān:

  1. The encouragement for the memorisation of the Qur’ān
  2. The virtues, rewards, and benefits for those who successfully memorise the Qur’ān in this world and the hereafter

When considering the encouragement for memorisation of the Qur’ān, there are many traditions that encourage engaging and spending time with the Qur’ān.

Memorising the Qur’ān gives you a higher rank

In ahādīth ranked as ‘sahīh’ narrated by Sayyiduna ‘Uthmān ibn ‘Affān (Allāh be pleased with him), the beloved Prophet (ﷺ) conveyed that:

خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
“The best among you are those who learn the Qur’ān and teach it.” (Sahīh al-Bukhārī)

إِنَّ أَفْضَلَكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ‏
“Indeed, the most superior among you are those who learn the Qur’ān and teach it.” (Sahīh al-Bukhārī)

أَفْضَلُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
“The most excellent of you is the one who learns the Qur’ān and teaches it.” (Ibn Mājah)

إِنَّ خَيْرَكُمْ مَنْ عَلَّمَ الْقُرْآنَ أَوْ تَعَلَّمَهُ
“The best of you is the one who teaches Qur’ān or learns it.” (Musnad Ahmad)

The Islamic tradition is rooted in seeking and spreading knowledge. It is ‘knowledge’ that raises your rank. Seeking knowledge of the Qur’ān is the greatest knowledge. The virtues and incredible treasures of the Qur’ān are infinite. In these traditions, the use of the verbs ta’allama (learn) and ‘allama (teach) are significant. Words that use this format (fa’ala/tafa’ala) in Arabic are used for an action that has a continuity of effort and time. When the Prophet (ﷺ) said the best are those that learn/study and teach the Qur’ān, it is those who do so continuously. They make effort and struggle in doing so. Of course, this is a virtue that isn’t limited to those who memorise.

There are other hadīth that mention the rank of the one who has memorised the Qur’ān. Specifically that they are worthy of being envied, of leading others in prayer and in a weak hadīth regarded as the ‘ashrāf’ (the noble) of the ummah. In another, it is mentioned that those who would be the carriers (Hāmil) of the Qur’ān will be the leaders of the People of Paradise on the Day of Judgement (al-Mu’jam al-Kabeer).

Memorising the Qur’ān gives you priceless friendships

In Sunan Ibn Mājah as narrated by Ibn Buraydah, the beloved Prophet (ﷺ) said:

يَجِيءُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ كَالرَّجُلِ الشَّاحِبِ فَيَقُولُ أَنَا الَّذِي أَسْهَرْتُ لَيْلَكَ وَأَظْمَأْتُ نَهَارَكَ
“The Qur’ān will come on the Day of Judgement, like a pale man, and will say: ‘I am the one that kept you awake at night and made you thirsty during the day.” (Hadīth is Hasan)

This ḥadīth highlights another virtue for the one who is memorising or memorised the Qur’ān. Imām as-Suyūṭi, in explanation of this ḥadīth, states that the Qur’ān will come in such a form so as to resemble the condition of its companion in this world. Or in the same way that the colour and complexion of the companion of the Qur’ān changes due to him/her exerting himself/herself in upholding the Qur’ān, so too will the appearance of the Qur’ān be altered due to its exerting itself in pleading on behalf of its Companion until it causes him to reach the highest of stations in the ākhirah.

This means that the Qur’ān will intercede for you in your hour of need. If you are memorising the Qur’ān, you will spend day and night in memorising and revising it. You keep close to it throughout your life. No matter what happens. No matter how tough things get, even if things go to zero, through thick and thin, money can’t buy you anything as priceless. The Qur’ān will always have your back. Show it love and it will return you mulfifold.

This is a priceless friendship. Through this engagement, you will also befriend others that are memorising the Qur’ān – what a friendship that is.

Memorising the Qur’ān gives you an audience with Allāh

In Jāmi’ at-Tirmidhī, a sahīh tradition narrated by Abu Hurayrah (Allāh be pleased with him) says:

يَجِيءُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ فَيَقُولُ يَا رَبِّ حَلِّهِ فَيُلْبَسَ تَاجَ الْكَرَامَةِ ثُمَّ يَقُولُ يَا رَبِّ زِدْهُ فَيُلْبَسَ حُلَّةَ الْكَرَامَةِ ثُمَّ يَقُولُ يَا رَبِّ ارْضَ عَنْهُ فَيَرْضَى عَنْهُ فَيُقَالُ لَهُ اقْرَأْ وَارْقَ وَيُزَادُ بِكُلِّ آيَةٍ حَسَنَةً
The Prophet (ﷺ) said: “The Qur’ān will come on the Day of Judgement (for its companion (who memorised it) and say: ‘O my Master, adorn him!’, He will then be crowned with a crown of nobility. Thereafter the Qur’ān will plead, ‘O my Master, increase him (give more)!’ He will then be clothed in a garment of nobility. Thereafter the Qur’ān will beg, ‘O my Master, be pleased with him!’ Allāh will then be pleased with him. After that, he will be told, ‘Recite and ascend (the levels of Jannah)! And with each āyah [that you recite], you will gain another good deed.'”

Another tradition in the same chapter of Jāmi’ at-Tirmidhī (‘Indeed, The One Who Does Not Have The Qur’ān Inside Him (His Heart), Is Like The Ruined House’), he mentions:

يُقَالُ يَعْنِي لِصَاحِبِ الْقُرْآنِ اقْرَأْ وَارْتَقِ وَرَتِّلْ كَمَا كُنْتَ تُرَتِّلُ فِي الدُّنْيَا فَإِنَّ مَنْزِلَتَكَ عِنْدَ آخِرِ آيَةٍ تَقْرَأُ بِهَا
“It shall be said to the Companion of the Qur’ān: ‘Recite, and rise up, recite as you would recite in the world. For indeed your rank shall be at the last āyah you recite.'”

And in Sunan Ibn Mājah:

يُقَالُ لِصَاحِبِ الْقُرْآنِ إِذَا دَخَلَ الْجَنَّةَ اقْرَأْ وَاصْعَدْ ‏.‏ فَيَقْرَأُ وَيَصْعَدُ بِكُلِّ آيَةٍ دَرَجَةً حَتَّى يَقْرَأَ آخِرَ شَىْءٍ مَعَهُ
“It will be said to the Companion of the Qur’ān, when he enters Paradise: ‘Recite and rise one degree for every āyah,’ until he recites the last thing that he knows.”

This is the degree of the loyalty and honour that Qur’ān will seek to help you with. On a day when everyone will be naked, you will be clothed like a king or queen. The greatest honour and grace is that Allāh will be pleased with you.

The levels or ranks of Paradise are in accordance with the number of verses in the Qur’ān according to a few traditions like ‘Amr Ibn Al-‘Ās (May Allāh be pleased with him) who said: “Each verse in the Qur”ān is one level in Paradise and a light in your houses.” (Imām Abu Hamid Al-Ghazali in his Secrets of reading the Qur’ān). Lady ‘A’isha (Allāh bless her soul) said I heard the Messenger of Allāh (ﷺ) say: “The number of levels in Paradise are on the number of verses of the Qur’ān, so whosoever from the people of the Qur’ān enter Paradise then there is no level above it.” (Abi Shaybah, Bayhaqi, Daylami).

The above traditions demonstrate how important our behaviour and approach with the Qur’ān is while we live in this world. The way you spend your day and night with the Qur’ān will reflect in the form that the Qur’ān will appear in. The way you recite the Qur’ān today will reflect in the way you recite on the Day you will be asked to recite before Allāh. Whenever you’re memorising the Qur’ān, remember this: you are in a dress rehearsal for live performance before your Rabb. Show up with attention, love, and care. Be prepared. The way you approach it will change everything.

Memorising the Qur’ān honours your parents

Not only does memorising the Qur’ān honour your parents and family in this world but also in the hereafter.

مَنْ قَرَأَ الْقُرْآنَ وَعَمِلَ بِمَا فِيهِ أُلْبِسَ وَالِدَاهُ تَاجًا يَوْمَ الْقِيَامَةِ ضَوْؤُهُ أَحْسَنُ مِنْ ضَوْءِ الشَّمْسِ فِي بُيُوتِ الدُّنْيَا لَوْ كَانَتْ فِيكُمْ فَمَا ظَنُّكُمْ بِالَّذِي عَمِلَ بِهَذَا
Mu’ādh al-Juhaniy reported the Messenger of Allāh (ﷺ) as saying: “If anyone recites the Qur’ān and acts according to its content, on the Day of Judgement his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So what do you think of him who acts according to this?” (Musnad Ahmad and Sunan Abū Dāwūd)

مَنْ قَرَأَ الْقُرْآنَ، وتعلمه، وَعَمِلَ به، أُلْبِسَ وَالِدَاهُ يوم القيامة تاجا من نور، ضوؤه مثل ضوء الشمس، ويكسى والداه حلتين لا تقوم بهما الدنيا! فيقولان: بم كسينا؟! فيقال: بأخذ ولدكما القرآن
Buraydah al-Aslamī narrated that the Messenger of Allāh (ﷺ) said, “Whoever recites the Qur’ān, learns it and acts according to it will be crowned with a crown of light on the Day of Resurrection, the brightness of which is like the brightness of the sun. And his parents will be clothed with two garments, [the likes of] which cannot exist in this dunyā. They will ask [in astonishment], ‘Why have we been clothed [with this]!?’ The reply will come, ‘Because of your son’s grabbing hold of the Qur’ān.'” (Mustadrak al-Ḥākim)

While both of these ahādīth may have been graded as being da’īf (weak in the chain of transmission) by some, most including the compilers of the hadīth themselves graded them as being sound on the criteria of Muslim (sahīh ‘alā shart Muslim) and or good due to corroborating evidence (hasan li-ghayrihi).

Parents do a lot for their children and sacrifice so much for them that no one could ever hope to repay them. even if we spend the rest of our lives attempting to do so. Imagine you could repay them? Parents of those that memorise the Qur’ān and live by it will be granted the honour of wearing such garments as described in these aḥādīth. It is not only the ḥāfiẓ himself who gets rewarded for memorising the Qur’ān, but even those who are connected to him as well. If these are the rewards for the parents, then we can only wonder at how much greater the reward of the ḥāfiẓ himself is going to be.

إِنَّ الْقُرْآنَ يَلْقَى صَاحِبَهُ يَوْمَ الْقِيَامَةِ حِينَ يَنْشَقُّ عَنْهُ قَبْرُهُ كَالرَّجُلِ الشَّاحِبِ فَيَقُولُ لَهُ هَلْ تَعْرِفُنِي فَيَقُولُ مَا أَعْرِفُكَ فَيَقُولُ أَنَا صَاحِبُكَ الْقُرْآنُ الَّذِي أَظْمَأْتُكَ فِي الْهَوَاجِرِ وَأَسْهَرْتُ لَيْلَكَ وَإِنَّ كُلَّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ وَإِنَّكَ الْيَوْمَ مِنْ وَرَاءِ كُلِّ تِجَارَةٍ فَيُعْطَى الْمُلْكَ بِيَمِينِهِ وَالْخُلْدَ بِشِمَالِهِ وَيُوضَعُ عَلَى رَأْسِهِ تَاجُ الْوَقَارِ وَيُكْسَى وَالِدَاهُ حُلَّتَيْنِ لَا يُقَوَّمُ لَهُمَا أَهْلُ الدُّنْيَا فَيَقُولَانِ بِمَ كُسِينَا هَذَا فَيُقَالُ بِأَخْذِ وَلَدِكُمَا الْقُرْآنَ ثُمَّ يُقَالُ لَهُ اقْرَأْ وَاصْعَدْ فِي دَرَجِ الْجَنَّةِ وَغُرَفِهَا فَهُوَ فِي صُعُودٍ مَا دَامَ يَقْرَأُ هَذًّا كَانَ أَوْ تَرْتِيلً
Buraydah reported: The Messenger of Allāh (ﷺ) said, “Verily, the Qur’ān will meet its companion on the Day of Resurrection, when his grave is cleaved open, as a pale man, saying: Do you recognise me? He will say: I do not recognise you. The pale man will say: I am your companion, the Qur’ān, who made you thirsty in the midday heat and sleepless at night, for every trader receives [the profits of] his merchandise, and today you will certainly receive [the profits of] all merchandise. He will be given the dominion in his right hand and eternal life in his left hand. A crown of dignity will be placed on his head and his parents will be clothed in two garments, which no people from the world could ever afford. They will say: Why have you dressed us with this? It will be said: Your child held to the Qur’ān. Then it will be said to him: Recite and ascend the levels of Paradise and its chambers! He will continue to ascend as long as he recites, whether slowly or quickly.” (Musnad Aḥmad 22950 Grade: Hasan (good) according to Ibn Hajar)

How incredible.

Memorising the Qur’ān honours your family

In Sunan Ibn Mājah, it’s narrated that Sayyidunā ‘Ali ibn Abī Tālib (May Allāh ennoble his face) said:

“The Messenger of Allāh (ﷺ) said:

مَنْ قَرَأَ الْقُرْآنَ وَحَفِظَهُ أَدْخَلَهُ اللَّهُ الْجَنَّةَ وَشَفَّعَهُ فِي عَشَرَةٍ مِنْ أَهْلِ بَيْتِهِ كُلُّهُمْ قَدِ اسْتَوْجَبُوا النَّارَ
“Whoever recites the Qur’ān and memorises it, Allāh will enter him into Jannah and will accept his intercession on behalf of ten people from his household, each one of whom had deserved [to enter] the Fire.”

Also in Jāmi’ at-Tirmidhī –

مَنْ قَرَأَ الْقُرْآنَ وَاسْتَظْهَرَهُ فَأَحَلَّ حَلاَلَهُ وَحَرَّمَ حَرَامَهُ أَدْخَلَهُ اللَّهُ بِهِ الْجَنَّةَ وَشَفَّعَهُ فِي عَشَرَةٍ مِنْ أَهْلِ بَيْتِهِ كُلُّهُمْ وَجَبَتْ لَهُ النَّارُ
“Whoever recites the Qur’ān and commits it to memory, believing firmly that what it declares as being ḥalāl is ḥalāl and that what it declares as being ḥarām is ḥarām, Allāh will enter him into Jannah through it and will accept his intercession on behalf of ten people from his household, upon each of whom [entry into] the Fire had been obligatory.”

These hadīth are also found in Musnad Ahmad, ad-Dārimī and Mishkāt al-Masābīh. They have been graded as containing weakness (da’īf) and uniqueness (gharīb) in their chain of transmission. What is very interesting about this is that the narrator in the chain who is regarded as unreliable is none other than Imām Ḥafṣ – the reciter whose recitation we all read according to! His narrations were regarded as weak by Tirmidhī. For reasons of weakness many today, automatically reject them. This shouldn’t be done. A chain of transmission having weakness in it doesn’t mean that it’s no longer a hadīth. There are many types of weaknesses (up to 15-80 according to various scholars) and each of them has different legal implications. There are thousands of virtuous actions that have been established based upon weak hadīth.

On the Day of Judgement, there will be many sources of intercession and none will be greater than the intercession of the Prophet (ﷺ). There will be different types of intercession and the one who memorised the Qur’ān, he/she will definitely have the intercession of the Qur’ān. For example, the Prophet (ﷺ) spoke about Sūrah al-Mulk and how that will intercede its reciter until he is forgiven. That is a tradition in Jāmi’ at-Tirmidhī and others graded as being good in its chain (Hasan). What would be the case for the one who memorised and recited more than al-Mulk? What would be the case for the one whose parents are honoured?

In Ramadān, we increase our recitation alongside fasting for the sake of Allāh. The Prophet (ﷺ) says, “Fasting and the Qur’ān will intercede for the servant on the Day of Resurrection. Fasting will say: O Lord, I prevented him from food and desires during the day, so let me intercede for him. The Quran will say: O Lord, I prevented him from sleeping during the night, so let me intercede for him. Thus, they will both intercede for him.” (Gradid Sahīh, Musnad Aḥmad 6626).

The Prophet (ﷺ) said, “The Qur’ān is an intercessor and a truthful prosecutor. Whoever puts it in front of himself, it will lead him to Paradise. Whoever throws it behind his back, it will drive him into the Hellfire.” (Graded good, Ṣaḥīḥ Ibn Ḥibbān 124).

The Messenger of Allāh (ﷺ) said, “Recite the Qur’ān, for on the Day of Judgement it will come as an intercessor for its Companion. Recite the two brightly illuminated chapters, Surat al-Baqarah and Āli ‘Imrān, for on the Day of Judgement they will come as two clouds, or two shades, or two flocks of birds pleading for their companions. Recite Surat al-Baqarah as there is blessing in it, there is sorrow in leaving it, and the sorcerers cannot defeat it.” (Graded Sahīh, Ṣaḥīḥ Muslim 804).

One of the characteristics of intercessions on the Day of Judgement will people connected to sources of good. Actions of virtue and piety, but also people or places of piety. Everything will link up like chains interceding for one another. Whenever we engage in good, we have witnesses around us to those deeds. Allāh says in Surah Yāsīn that “… We are writing down (the deeds) which they have sent forward and their effects (that are left)…” (36:12). There’s a ripple effect. Even if you don’t memorise the entire Qur’ān but you kept at it, you will be regarded as its companion. You spent consistent time and effort with it. There are consequences to your actions. When I was memorising and reciting Qur’ān in public it inspired many people to begin memorisation and they are hāfiz today. I never asked them to do it. These are the āthār – the traces, impressions, ripple effects, marks or consequences of good. For those of you who have children, your connection to the Qur’ān will cause blessings for your children. Allāh protected the wealth of two orphans because their father was righteous. This is so important.

If you’re reciting and memorising aloud, people around you will hear it, it will begin to impact them. Perhaps, through these hadīth we see a lesson that there will be people in the ummah who will commit to memorise the Qur’ān and strive to live by it but their families were the complete opposite. The family was interested in the dunyā and didn’t have any concern for the deen. Yet because of this one person in the family, through the virtue and greatness of the Qur’ān, Allāh will overlook their wrongs. Allāh will know that you kept reciting in that environment but didn’t sway away from it. Allāh will know that you kept reciting aloud and the family would hear it at times and so they got some good deeds written for them. Whatever the case, Allāh knows best, but these hadīth show us the importance of subtle da’wah and its impact on our environments and generations. When the Prophet (ﷺ) was asked about what Muslims should do in times of fitnah, he (ﷺ) told them to stick by the Qur’ān.

These are indeed great virtues! Why would you ever want to quit trying to memorise, understand and live the Qur’ān!

Memorising the Qur’ān protects you from the Fire!

The hadīth I’ve shared so far indicate that the one who memorised and remained connected to the Qur’ān will be granted Paradise. Have you ever seen those images of buildings that have been burnt down but people found the Qur’ān remaining untouched? Well, in other hadīth there are mentions of the heart that contains the Qur’ān being protected from the Fire.

لَوْ جُعِلَ الْقُرْآنُ فِي إِهَابٍ ثُمَّ أُلْقِيَ فِي النَّار مَا احْتَرَقَ
‘Uqbah ibn ‘Āmir said, “I heard the Messenger of Allāh (ﷺ) say, ‘If the Qur’ān is placed inside a bag and then that bag is cast into the Fire, it will not burn.’” (Graded weak by some and good by others, found in Ahmad, ad-Dārimī, Mishkāt al-Masābīh etc)

In another version mentioned by Imām at-Tabarānī in Mu’jam al-Kabeer reads as:

لو كان القرآن في إهاب ما مسته النار
‘Uqbah ibn ‘Āmir said, “I heard the Prophet (ﷺ) say, ‘If the Qur’ān is inside a bag, that bag will not be touched by the Fire.’”

When commentating on this hadīth scholars have mentioned that this is a reference to the one who has memorised the Qur’ān. This is the heart of the who carries the Qur’ān. One of the reasons for this is the narration of ‘Abdullāh bin ‘Amr ibn al-‘Ās that whoever recites the Qur’ān (and memorises it) has incorporated Prophethood between his two sides (Mustadrak al-Hākim). They say that the bag represents the body of the one who has memorised and internalised the Qur’ān. Allāh knows best.

Allāh grant us the best in this world and the next!

9 Benefits You’ll See By Memorising The Quran

We all hear about the benefits in the hereafter, but what about today? A good and well-rounded ḥifẓ journey, in general, may lead to experiencing many benefits in this world too.

I share this as a means of some motivation and to get you to think about things from different perspectives.

Let’s take a look.


It creates a new and stronger sense of self-identity. You’re not just Adam or Hawwa who happens to be Muslim, but you’re a carrier of the Qur’ān. This begins to shape you, especially when you’ve memorised the entire Qur’ān.

Respect and honour

You’ll experience respect and honour from others by virtue of the Qur’ān you carry. You’ll notice people calling you with respect and treating you with respect. The reality is that it is the Qur’ān that they are respecting. This experience should keep you grounded.


You’ll take on forms of leadership. Leading the prayer, being buried ahead of others in a mass burial, and potential to lead people.

It was narrated that Abu Mas’ūd al-Ansārī said: “The Messenger of Allāh (peace and blessings of Allāh be upon him) said: ‘The people should be led in prayer by the one among them who has the most knowledge of the Book of Allāh; if they are equal in knowledge of the Qur’ān, then by the one who has the most knowledge of the Sunnah; if they are equal in knowledge of the Sunnah, then by the one who migrated (made hijrah) first; if they are equal in terms of hijrah, then by the one who became Muslim first. No man should lead another in prayer in his domain of authority, or sit in his place in his house, except with his permission.” (Narrated by Muslim, 673) 

It was narrated that ‘Abd-Allāh ibn ‘Umar said: “When the first muhājirūn (emigrants) came to Quba, before the Messenger of Allāh (peace and blessings of Allāh be upon him) came (to Madīnah), Sālim the freed slave of Abu Hudhayfah used to lead them in prayer, and he was the one who knew the most Qur’ān.” (Narrated by al-Bukhaari, 660)

It was narrated that Jābir ibn ‘AbdAllāh (may Allāh be pleased with them both) said: “The Prophet (peace and blessings of Allāh be upon him) would wrap two of the men slain at Uhud in a single cloth, then he would ask, ‘Which of them knew more Qur’ān?’ If one of them was pointed out to him, he would put that one in the lahd (niche in the side of the grave) first. And he said, ‘I will be a witness over these people on the Day of Resurrection.’ He commanded that they should be buried with their blood, without being washed, and that no funeral prayer should be offered for them.” (Narrated by al-Bukhaari, 1278)

It was narrated by ‘Āmir b. Wāthila reported that Nāfi’ b. ‘Abd al-Hārith met ‘Umar at ‘Usfān and ‘Umar had employed him as collector in Mecca. He (Hadrat ‘Umar) said to him (Nāfi’): Who have you appointed as collector over the people of the valley? He said: Ibn Abza. He said: Who is Ibn Abza? He said: He is one of our freed slaves. He (Hadrat ‘Umar) said: So you have appointed a freed slave over them. He said: He is well versed In the Book of Allāh. the Exalted and Great, and he is well-versed In the commandments and injunctions (of the Shari’ah). ‘Umar said: So the Prophet (ﷺ) said: By this Book, Allāh would exalt some people and degrade others. (Narrated by Muslim, 817)

Ability to cite Qur’ān

You’ll experience the benefit of quoting an āyah easily without having to look them up (if you know it well), especially in environments where it will come in handy. Moments where someone is trying to recall an āyah and can’t remember, you can remind them. Moments where an Imām forgets, you can remind them. Moments where you’re in a class or a discussion and you can quote an āyah.

Women get to experience more

As a woman, you’ll appreciate the Words of Allāh like nothing else. As a mother, you’ll find blessing. In Ramadān, you’ll find yourself not missing out.

A lifelong journey of building

Your Qur’ān journey is for life. The characteristics and skills you learn will transfer to all areas of life. These include learning abilities, speech, memorisation, commitment, patience, discipline, loyalty, confidence, focus and more. It produces a greater psychological boost to your faith, which includes a sense of happiness, contentment, and a positive attitude.

Numerous health benefits

Your connection with the Qur’ān will impact your spiritual, physical, and mental health. Studies indicate memorisers experience lower levels of anxiety or disorders because you have a bright spiritual medical tech living with you.

Blessings in your daily life

The connection with the Qur’ān brings blessings in your daily worldly life too. Knowing the Qur’ān is a type of Rizq (sustenance). You get ten good deeds for every letter you recite. Your soul is fed and impacted. What impact should this be having if you’re connected to it every day?

You impact others

Whenever you’re memorising or reciting, there’s a purpose to it. Allāh has enabled you to do it for a reason. Sincere and righteous efforts with the Qur’ān are not only for you, it’s also for those around you and for those to come. Everything that goes into it and every ripple effect are written in your favour. Others will see you or hear about you and become inspired to memorise themselves (if Allāh wills such). Others will see you or hear you and become moved. Others might enter into Islām. There are consequences that can even be generational. The ripple effects are powerful. Nothing is in vain. Those of you who say, why am I wasting my time and what’s the point of this, do not realise what’s happening. Everything leaves an ‘athar’ – a trace, an impression, a ripple effect and a consequence.

May Allāh grant blessing!

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