Text Final The Quran and The Moon Web

ANSARI MEMORIAL SERIES
THE QUR’ĀN
AND THE MOON
Divine Methodology for
Monthly Recitation of the Qur’ān
IMRAN N. HOSEIN
IMRAN N. HOSEIN PUBLICATIONS

CHAPTER ONE
The Word ‘Qur’ān’ means a ‘Recitation’

]
T he Torah is the ‘name’ of the revealed scripture that was

sent down to Moses, i.e., Nabī Mūsa; similarly the Zabūr
is the name given to the revealed scripture that was sent down
to David, i.e., Nabī Dāud, and the name Injīl, or Gospel, was
given to the revealed scripture sent down to Jesus, i.e., Nabī ‘Īsā
(‫)ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ‬. These revealed scriptures all have ‘names’, but the
very last revealed scripture which was sent down to Nabī

Muhammad (‫)ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬, was simply named as Qur’ān—
which means a ‘recitation’.
In addition, the first word to be revealed in the Qur’ān was

the Divine command: ْ‫“ ﺍ ْﻗ َﺭﺃ‬Recite”.
Since the Qur’ān was sent to people who ‘think’ (َ‫)لِّقَو ْ ٍم يَتَف َ َّكر ُون‬,
all of mankind have a duty to ‘think’ in order to understand
this unusual choice of a name. Why was this scripture simply
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THE QUR’ĀN AND THE MOON
called ‘a recitation’? Why was the command: ‘recite’, the first

word revealed in it?
Our answer to the above question is that there is a Divine

wisdom at work in the choice of the name which establishes an
imperative that this unique last Divine scripture to mankind is
meant, first of all, to be recited.
Our further view is that since we have a primary duty to

recite the Qur’ān, the implication is that we cannot truly study
the Qur’ān unless we are continuously reciting it. Recitation
comes first! Study comes after!
There are certain preliminaries for reciting the Qur’ān

which are well-known and need not be mentioned except
briefly. For example, we must seek protection with Allah Most
High from Satan the accursed before reciting the Qur’ān (al-
Nahl, 16:98); the Qur’ān must be recited with Tartīl, i.e.,
melodiously (al-Muzammil, 73:4); we must listen attentively when
others are reciting the Qur’ān (al-‘Arāf, 7:204). But, more
importantly, we must always remain conscious of the fact that
Allah Most High has sent down in the Qur’ān that which can
heal, and which can thus both protect our health, as well as
restore our health when we fall prey to the great dangers to
physical, moral and spiritual health that will pervade the world
in the End-time. Allah Most High has declared that “none, save
the clean and pure, can even touch the Qur’ān” (indicating that
knowledge in the Qur’ān cannot be penetrated except by a heart that is
faithful to Truth); thus the Shifā or healing, which the continuous
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CHAPTER ONE
recitation of the Qur’ān delivers to the heart, restores to the

heart that state of purity which makes it possible for the Qur’ān
to be studied.
The Orientalist scholars of western universities such as

Oxford, Cambridge, Temple, Yale, Harvard, Colombia, the
Sorbonne, etc., who are adorned with PhDs in Islamic Studies,
and who are guides and directors of doctoral dissertations on
Islam, but who would scornfully reject a command to recite the
Qur’ān with faith and with purity in the heart, are now exposed
as scholars whose scholarship in the Qur’ān is so shallow that
they cannot even touch the knowledge located in the Qur’ān.
This is the implication of Allah’s declaration that only those
whose hearts are clean and pure (with faith) can truly study the
Qur'ān:
‫ون‬‫ﺮ‬ُ ‫َّﻻ َﳝ ُﺴ ُﻪ إ ِ َّﻻ ا ْ ُﳌ َﻄ َّﻬ‬

َ َّ
Qur’ān, al-Wāqi’ah, 56:79
None can even touch (the knowledge in) this Qur’ān save those
whose hearts are pure and clean.
In order for someone to qualify to study the Qur'ān, his

heart must not only have faith in the Qur’ān as the Word of the
One God, but it must also be faithful to ‘Truth’. This writer
hastens to declare, as emphatically as he can, that Truth has
zero tolerance for ‘oppression’. Those who cannot recognize, or
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who find it inconvenient to recognize, that USA has been

oppressing the Venezuelan government and people ever since
Hugo Chavez broke the chains of US enslavement of the poor
Venezuelan masses, are a deaf dumb and blind people with a
status akin to ‘sheep’ and ‘cattle’! Those, on the other hand,
who support the ‘oppressor’ are themselves oppressors! Such
people have hearts that are devoid of faith, and hence devoid of
Truth!
This book is written to remind our readers that the very

first thing required for someone to be faithful to the Qur’ān, is
to constantly recite it. There is an unbreakable bond between
continuous ‘recitation’ and ‘study’ of the Qur’ān. This is the
clear implication of the following verses in which ‘explanation’
of the Qur’ān follows ‘recitation’:
۞ ‫ﲨ َﻌ ُﻪ َوﻗ ُْﺮآ َﻧ ُﻪ َﻓﺈِ َذا ﻗ ََﺮأ ْ َﻧ ُﺎه َﻓﺎ َّﺗ ِﺒ ْﻊ ﻗ ُْﺮآ َﻧ ُﻪ‬
۞
ْ َ ‫ن َﻋﻠَﻴْ َﻨﺎ‬ َّ ِ ‫إ‬
‫ن َﻋﻠَﻴْ َﻨﺎ َﺑﻴَﺎ َﻧ ُﻪ‬ َّ ِ ‫ُﺛ َّﻢ إ‬
Qur’ān, al-Qiyāmah, 75:17-19
Behold, it is for Us to gather it and to cause it to be recited [as it

ought to be recited]. Thus, when We recite it, you must follow
that way of recitation; and then, behold, it will be for Us to
explain it.
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CHAPTER ONE
We now ask the question: if this book is to be recited, —is

there a special way for it to be recited, or are we free to recite it
howsoever we choose?
Recite the Qur’ān the way that Allah Most High recites it!
Allah Most High has commanded that the Qur’ān be recited

the way that He recited it:
‫َﻓﺈِ َذا ﻗ ََﺮأ ْ َﻧ ُﺎه َﻓﺎ َّﺗ ِﺒ ْﻊ ﻗ ُْﺮآ َﻧ ُﻪ‬

And when We have recited this Qur’ān, O Muhammad, you must
follow that way of recitation!
Qur’ān, al-Qiyāmah, 75:18
The reader would be curious to know: when did Allah

Most High recite the Qur’ān to Prophet Muhammad ( ‫ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ‬
‫ ?)ﺳﻠﻡ‬There is an abundance of evidence of the Qur’ān being
Divinely revealed from time to time over a period of 23 years,
to the heart of the Prophet. This kind of revelation is known as
Wahī. But we know of only one instance of Divine recitation,
i.e., Qira’a, of the whole Qur’ān to the Prophet; that was, of
course, when the Angel Gabriel came to the Prophet every
night of Ramadān to recite the Qur’ān to him. Hence it has to
be this nightly Qira’a of the Qur’ān in Ramadān that Allah
Most High referred to as Divine recitation:
5
‫ﻲ ِﺇ ﱠﻥ‬ َ َ ‫ﻲ ﷺ ﻗَﺎ َﻝ ﺃ‬
‫ﺳ ﱠﺭ ِﺇﻟَ ﱠ‬ ّ‫ﻋ ْﻥ ﺍﻟﻧﱠ ِﺑ‬َ ‫ﻋ ْﻥ ﻓﺎﻁﻣﺔ‬ َ
ً ‫ﺳﻧَ ٍﺔ َﻣ ﱠﺭﺓ‬ َ ‫ﺿﻧِﻲ ْﺍﻟﻘُ ْﺭﺁﻥَ ُﻛ ﱠﻝ‬ ُ ‫ﺎﺭ‬ ِ َ‫ِﺟﺑ ِْﺭﻳ َﻝ َﻛﺎﻥَ ﻳُﻌ‬
‫ﺎﻡ َﻣ ﱠﺭﺗَﻳ ِْﻥ َﻭ َﻻ ﺃ ُ َﺭﺍﻩُ ِﺇ ﱠﻻ‬ َ َ‫ﺿﻧِﻲ ْﺍﻟﻌ‬ َ ‫ﺎﺭ‬ َ ُ‫َﻭ ِﺇﻧﱠﻪ‬
َ ‫ﻋ‬
‫ﺿ َﺭ ﺃ َ َﺟ ِﻠﻲ َﻭ ِﺇﻧﱠ ِﻙ ﺃ َ ﱠﻭ ُﻝ ﺃ َ ْﻫ ِﻝ ﺑَ ْﻳﺗِﻲ ﻟَ َﺣﺎﻗًﺎ‬ َ ‫َﺣ‬
‫ﺿﻳْﻥَ ﺃ َ ْﻥ ﺗ َ ُﻛﻭﻧِﻲ‬ َ ‫ﺑِﻲ ﻓَﺑَ َﻛ ْﻳﺕُ ﻓَﻘَﺎ َﻝ ﺃ َ َﻣﺎ ﺗ َ ْﺭ‬
‫ﺎء‬ِ ‫ﺳ‬َ ِ‫ﺎء ﺃ َ ْﻫ ِﻝ ْﺍﻟ َﺟﻧﱠ ِﺔ ﺃ َ ْﻭ ﻧ‬ ِ ‫ﺳ‬َ ِ‫ّ َﺩﺓ َ ﻧ‬‫ﺳ ِﻳ‬
َ
‫ﺿ ِﺣ ْﻛﺕُ ِﻟﺫَ ِﻟ َﻙ‬َ َ‫ْﺍﻟ ُﻣﺅْ ِﻣﻧِﻳﻥَ ﻓ‬
Fatimah reported: The Prophet, peace and blessings be
upon him, said, “Gabriel would come to me to revise the
Qur’ān once every year. This year he revised with me twice. I do
not think it means anything but that my term will come to an
end. Verily, you will be the first of the people of my house to
meet me.” So I wept and the Prophet said, “Would you not
be pleased to be with the master of the women of Paradise or
would you prefer to be (here-below) with the believing women?”
So I laughed at that.
Sahīh Bukhārī
‫َﻛﺎن ا َّﻟﻨ ِﺒ ُﻲ ﷺ أ َ ْﺟ َﻮ َد َّ ِ َﺟ ﻳﻜ‬

‫ﻮن ِﰲ‬ُ ُ َ ‫ َوأ ْ َﻮ ُد َﻣﺎ‬،‫اﻟﻨﺎس‬ ّ َ
‫ﻳﻞ ـ‬
ُ ‫ﱪ‬ِ ْ ‫ﺎن ِﺟ‬َ ‫ َو َﻛ‬،‫ﻳﻞ‬ ُ ‫ﱪ‬ِ ْ ‫ِﲔ َﻳﻠ ْ َﻘ ُﺎه ِﺟ‬
َ ‫ ﺣ‬،‫ﺎن‬ َ ‫َر َﻣ َﻀ‬
‫ٍ ِﻣ‬ َّ ‫َﻋﻠَﻴْ ِﻪ‬
،‫ﺎن‬ َ ‫اﻟﺴﻼ َ ُم ـ َﻳﻠ ْ َﻘ ُﺎه ِﰲ ُﻛ ّ ِﻞ ﻟَﻴْﻠَﺔ ْﻦ َر َﻣ َﻀ‬
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CHAPTER ONE
‫ﲑ ِﻣ َﻦ‬ َ ْ ‫اﻪﻠﻟ ﷺ أ َ ْﺟ َﻮ ُد ِﺑ‬

ِ ْ ‫ﺎﳋ‬ ُ ‫آن َﻓﻠ َ َﺮ ُﺳ‬
ِ َّ ‫ﻮل‬ ‫ﻟﻘ‬
َ ‫َﻓﻴُ َﺪ ِار ُﺳ ُﻪ ا ْ ُ ْﺮ‬
.‫اﻟ ّ ِﺮﻳ ِﺢ ا ْ ُﳌ ْﺮ َﺳﻠ َ ِﺔ‬
Narrated Ibn `Abbas:
The Prophet was the most generous of all the people, and
he used to become more generous in Ramadān when
Gabriel met him. Gabriel used to meet him every night
during Ramadān to revise the Qur'ān with him. Allah's
Messenger then used to be more generous than the fast
wind.
Sahīh Bukhārī
We must now examine how the Qur’ān was recited every

night of the month of Ramadān, so that we can obey the Divine
command to “follow that way of recitation”.
Since Allah Most High recited the whole Qur’ān (through

the Angel Gabriel) during that blessed month every year, we have
a duty to recite the whole Qur’ān, from cover to cover, during
the month of Ramadān; indeed the Prophet asked that we
should keep on reciting the Qur’ān cover-to-cover at least once
every lunar month:
‫آن‬ ‫ﺮ‬ ‫اﻪﻠﻟ َﻋﻠَﻴ ِﻪ َوﺳﻠ َّﻢ اﻗ َْﺮأ ْ اﻟ ْ ُﻘ‬

ُ ّ َ َّ ‫اﻪﻠﻟ َﺻ‬
ِ َّ ‫ﻮل‬ ُ ‫َﻗ َﺎل ِﱄ َر ُﺳ‬
َ ْ َ َ ْ
‫ﺖ إ ِ ِ ّﱐ أ َ ِﺟ ُﺪ ُﻗ َّﻮ ًة َﻗ َﺎل َﻓﺎﻗ َْﺮأ ْ ُه ِﰲ‬ُ ْ ‫ِﰲ ُﻛ ّ ِﻞ َﺷ ْﻬ ٍﺮ َﻗ َﺎل ُﻗﻠ‬
7
‫ﺖ إ ِ ِ ّﱐ أ َ ِﺟ ُﺪ ُﻗ َّﻮ ًة َﻗ َﺎل َﻓﺎﻗ َْﺮأ ْ ُه ِﰲ َﺳ ْﺒ ٍﻊ‬

ُ ْ ‫ﻋ ِْﺸ ِﺮﻳ َﻦ ﻟَﻴْﻠ َ ًﺔ َﻗ َﺎل ُﻗﻠ‬
َ ‫َو َﻻ َﺗ ِﺰ ْد َﻋ َ َذﻟ‬
‫ِﻚ‬
Abdullah ibn Amr reported: The Messenger of Allah, peace and
blessings be upon him, said, “Read the Qur'ān once in every
month.” I said, “I have strength to do more.” The Prophet said,
“Then read it in twenty nights.” I said, “I have strength to do
more.” The Prophet said, “Then read it in seven nights, and do
not do more than that.”
Sahīh Bukhārī; Sahīh Muslim
The Angel recited a part of the Qur’ān every night of

Ramadān and completed the recitation of the whole Qur’ān
during the month of Ramadān, hence we have a duty to
determine the divisions of the Qur’ān for daily recitation in
order to complete the whole Qur’ān in a period of one month.
That daily portion is called a Juz (plural Ajza). The Farsi word
Sipara, has also been widely used for Juz. We also have an
obligation to recite the Qur’ān as it ought to be recited—which
is the way that Allah Most High recited it—and hence we need
to determine which is the first Juz, and which the second, etc.,
and that is the subject of this book. It is, of course, permissible
to recite the Qur’ān more than once in a lunar month, but we
do not address that subject in this book.
]
8
CHAPTER TWO
Why are the longest Sūrahs at

the very beginning of the Qur’ān
and the shortest at the very end?
]
I f we are to recite the whole Qur’ān cover-to-cover over a

period of one lunar month, and hence need to determine
which is the first Juz, and which is the second, etc., we have to
direct our attention to the way the Qur’ān is divided. We know
that the Angel Gabriel (‫ )ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‬came to the Prophet
(‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬at intervals over a period of 23 years while
conveying to his heart revelations of the Qur’ān. Some of the

revelations comprised short passages while others were quite
long. The angel would instruct the blessed Prophet concerning
the location where each revelation had to be inserted in the
Book. This book is not concerned with the chronological
sequence of revelations of the Qur’ān; rather we direct
9
attention to the order in which the Qur’ān was divided into

Suwar (plural of Sūrah) and the location chosen in the Qur’ān for
each Sūrah.
The first 11 Suwar of the Qur’ān—after Sūrah al-Fātihah—

but with the significant exception of Sūrah al-Anfāl, i.e.,
al-Baqarah: 286 verses, Āle Imrān: 200, al-Nisā’: 177, al-Māidah:

120, al-An’ām: 166, al-A’rāf: 206, al-Anfāl: 75, al-Taubah: 129,
Yūnus: 109, Hūd: 123 and Yūsuf: 111
are all long Suwar. This cannot have been by accident. There
must be a reason for this arrangement of the Suwar of the
Qur’ān. Why are all the long Suwar located at the very
beginning of the Qur’ān? Why is the longest Sūrah of all in the
Qur’ān, i.e., Sūrah al-Baqarah (with 286 verses) located at the very
beginning of the Qur’ān?
The last 18 Suwar of the Qur’ān, on the other hand, are all
about 10 verses in length, i.e.,
al-Qadr 5, al-Bayyinah 8, al-Zalzalah 8, al-‘Ādiyāt 11, al-Qāriah

11, al-Takāthur 8, al-‘Ar 3, al-Hamazah 9, al-Fīl 5, Quraysh 4, al-
Mā‘ūn 7, al-Kauthar 3, al-Kāfirūn 6, al-Nar 3, al-Masad 5, al-
Ikhlā 4, al-Falaq 5, and al-Nās 6.
Why does the Qur’ān end with short Suwar, and why are
the shortest Suwar of all, i.e., Sūrah al-Kawthar and Sūrah al-
Nasr (with only 3 verses each), located almost at the very end of the
Qur’ān?
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CHAPTER TWO
Finally, why is there a general continuous reduction in the

length of the Suwar of the Qur’ān from the beginning until its
very end?
Here is a list of all Suwar of the Qur’ān with the number of

verses in each Sūrah. It should be quite easy for our gentle
readers to recognize the gradual decrease in the length of
Suwar from the beginning of the Qur’ān to the end. Our
readers should note that there are different views concerning
the numbers of Ayāt, or verses, in each Sūrah of the Qur’ān, and
this is precisely because the Qur’ān was not revealed as a
written document with verses clearly defined. Rather, human
effort was needed to determine the number of verses in each
Sūrah—hence the differing numbers:
1) Al-Fātihah 7;
Consistently long Suwar
2) al-Baqarah 286; 5) al-Māidah 120;
3) Āl-e Imrān 200; 6) al-An’ām 166;
4) al-Nisā’ 177; 7) al-A’rāf 206;
Long Suwar dispersed with medium-size Suwar
8) al-Anfāl 75; 11) Hūd 123;
9) al-Taubah 129; 12) Yūsuf 111;
10) Yūnus 109; 13) al-Ra’d 43;
11
14) Ibrahīm 52; 20) ā ā 135;
15) al-ijr 99; 22) al-ajj 78;
16) al-Nal 128; 23) al-Mu’minūn 118;
17) al-Isrā 111; 24) al-Nūr 64;
18) al-Kahf 110; 25) al-Furqān 77;
19) Maryam 98; 26) al-Shu’ara 227;
Medium-size Suwar dispersed with short Suwar
27) al-Naml 93; 59) al-Hashr; 24
28) al-Qaa 88; 60) Mumtahinah 13;
29) al-Ankabūt 69; 61) al-Saff 14;
30) al-Rūm 60; 62) al-Jumu’ah 11;
31) Luqmān 34; 63) al-Munāfiqūn 11;
32) al-Sajdah 30; 64) al-Taghābun 18;
33) al-Ahzāb 73; 65) al- alāq 12;
34) Saba’ 54; 66) al-Tahrīm 12;
35) Fā
ir 45; 67) al-Mulk 30;
36) Yā Sīn 83; 68) al-Qalam 52;
37) al-Sāfāt 182; 69) al-āqqah 52;
38) Sād 88; 70) al-Ma‘arij 44;
39) al-Zumar 75; 71) Nūh 28;
12
CHAPTER TWO
Medium-size Suwar dispersed with short Suwar
40) Ghāfir 85; 72) al-Jinn 28;
41) Fussilāt 54; 73) al-Muzzammil 20;
42) al-Shurā 53; 74) al-Muddaththir 56;
43) al-Zukhruf 89; 75) al-Qiyāmah 40;
44) al-Dukhān 59; 76) al-Insān 31;
45) al-Jāthiyah 37; 77) al-Mursalāt 50;
46) al-Ahqāf 35; 78) al-Naba’ 40;
47) Muhammad 38; 79) al-Nāziāt 46;
48) al-Fath 29; 80) ‘Abasa 42;
49) al-Hujurāt 18; 81) al-Takwīr 29;
50) Qāf 45; 82) al-Infi

ār 19;
51) al-Dhāriyāt 60; 83) al-Mu

affifīn 36;
52) al- ūr 49; 84) al-Inshiqāq 25;
53) al-Najm 62; 85) al-Burūj 22;
54) al-Qamar 55; 86) al- āriq 17;
55) al-Rahmān 78; 87) al-A‘lā 19;
56) al-Wāqi‘ah 96; 88) al-Ghāshiyah 26;
57) al-Hadīd 29; 89) al-Fajr 30;
58) al-Mujādilah 22;
13
Consistently short Suwar
90) al-Balad 20; 103) al-‘Ar 3;
91) al-Shams 15; 104) al-Humazah 9;
92) al-Lail 21; 105) al-Fīl 5;
93) al-Duhā 11; 106) Quraysh 4;
94) al-Sharh 8; 107) al-Mā‘ūn 7;
95) al-Tīn 8; 108) al-Kauthar 3;
96) al-‘Alaq 19; 109) al-Kāfirūn 6;
97) al-Qadr 5; 110) al-Nar 3;
98) al-Bayyinah 8; 111) al-Masad 5;
99) al-Zalzalah 8; 112) al-Ikhlā 4;
100) al-‘Ādiyāt 11; 113) al-Falaq 5;
101). al-Qāriah 11; 114) al-Nās 6.
102) al-Takāthur 8;
We remind our readers that it is not a matter of any

significance to the subject matter of the book that there are
minor differences in the number of verses located in some
Suwar of the Qur’ān. The differences have arisen because the
numbering of the verses was not Divinely-revealed.
But there is a significant problem which must be addressed

in the context of our recognition that the Suwar of the Qur’ān
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CHAPTER TWO
continuously decline in size, from the beginning to the end; the

problem is that there a Sūrah which is located before Sūrah al-
Baqarah, and it is only seven verses in length. By virtue of its
very short length of only seven verses, that Sūrah should
logically be located at the end, rather than at the beginning of
the Qur’ān. Why then, is there such a short Sūrah located at
the beginning of the Qur’ān?
Sūrah al-Fātihah
Allah Most High has declared of the Qur’ān that it is a noble

and generous ‘recitation’ which is located in a ‘book’ which is
guarded and protected:
ٍ ‫ﺎب َّﻣ ْﻜ ُﻨ‬

‫ﻮن‬ ٍ ‫ﻳﻢ ِﰲ ِﻛ َﺘ‬ ‫إ ِ ّﻧ َُﻪ ﻟ َ ُﻘ ْﺮ ﻛ‬
ٌ ‫آن َ ِﺮ‬
۞
ٌ
Qur’ān, al-Wāqi’ah, 56:77-78
Behold, it is a truly noble recitation, [conveyed unto man] in a

well-guarded Book
It is precisely because the book is guarded and protected

that the reader needs a key with which to open the doors which
guard the book from all sides:
15
ِ ْ ‫َﻻ َﻳﺄ ْ ِﺗﻴ ِﻪ اﻟ ْ َﺒ ِﺎﻃ ُﻞ ِﻣﻦ َﺑ‬

ٌ ِ ‫ﲔ َﻳ َﺪ ْﻳ ِﻪ َو َﻻ ِﻣ ْﻦ َﺧﻠ ْ ِﻔ ِﻪ َﺗ‬
‫ﻳﻞ‬
‫ﲪﻴ ٍﺪ‬
ِ َ ‫ﻴﻢ‬ ٍ ِ‫ِّﻣ ْﻦ َﺣﻜ‬
Qur’ān, Fussilāt, 41:42
Nothing false can ever penetrate this Book to corrupt it— neither
openly nor in a stealthy manner, since it has come down from
One who is Wise, and ever to be praised.
Our conclusion is that the name of the Sūrah, i.e., al-

Fātihah, indicates that it has a role to play in opening the doors
to the Qur’ān whenever the Qur’ān is to be recited.
The Qur’ān confirms that this Sūrah has this special status
and role which makes it different from the rest of the Suwar
(since it has to be constantly recited whenever the Qur’ān is to be recited).
It does so in this verse which separates the Sūrah from the rest
of the Qur’ān:
‫ﻟﻘ‬ ‫ِﻣ‬
َ ‫آن اﻟ ْ َﻌ ِﻈ‬
‫ﻴﻢ‬ َ ْ ‫ﺎك َﺳ ْﺒ ًﻌﺎ ّ َﻦ‬
َ ‫اﳌ َﺜ ِﺎﱐ َوا ْ ُ ْﺮ‬ َ ‫َوﻟ َ َﻘ ْﺪ َآﺗﻴْ َﻨ‬
Qur’ān, al-Hijr, 15: 87
Indeed, We have bestowed upon thee seven verses to be

constantly recited, and (in addition), this sublime Qur’ān.
Why does Allah Most High make mention (in the verse
quoted above) first, of Sūrah al-Fātihah, and then, of the Qur’ān.
16
CHAPTER TWO
Our interpretation of this declaration is that Sūrah al-Fātihah

should first be recited, whenever we wish to recite the Qur’ān.
This is the reason!
We can now safely recognize that the first Sūrah of the

Qur’ān, after the key which opens the Qur’ān, i.e., the
constantly-repeated Sūrah al-Fātihah, is Sūrah al-Baqarah.
Why are the long Suwar at the beginning and the short
Suwar at the end of the Qur’ān? Why is the longest Sūrah of
all located at the very beginning of the Qur’ān?
When we attempt to answer this the very important question:

(Why is the longest Sūrah of all in the Qur’ān, i.e., Sūrah al-
Baqarah with 286 verses, located at the very beginning of the
Qur’ān?), we must hasten to remind the gentle reader that
Allah Most High has declared that He divided the Qur’ān so
that it might be recited at intervals:
َّ َ ‫َوﻗ ُْﺮآﻧﺎ ً َﻓ َﺮﻗْ َﻨ ُﺎه ﻟ َِﺘ ْﻘ َﺮأ َ ُه َﻋ‬

ٍ ‫اﻟﻨ ِﺎس َﻋ َ ُﻣ ْﻜ‬
‫ﺚ َو َﻧ َّﺰﻟ ْ َﻨ ُﺎه‬
ً ‫َﺗ ِ ﻳﻼ‬
Qur’ān, al-Isra’, 17:106
This is a Qur’ān which we have divided into parts, i.e., as Suwar

(plural of Sūrah). We have done so in order that you might recite
17
it to the people at intervals, and in conformity with those

divisions as Suwar. We also sent it down part-by-part.
The implication of the above is that Allah Most High has

divided the Qur’ān into Suwar so that they may function as
Ajza, or parts, to be recited whenever we wish to Khatam the
Qur’ān, i.e., to recite it cover-to-cover to completion.
Such recitation can be at intervals of daily recitation for the

entire Qur’ān to be completed in one lunar month, and this is
the way that Allah Most High recited the Qur’ān Himself
(through the Angel Gabriel during the month of Ramadān). Of course,
the interval can also be for reciting the whole Qur’ān once
every 20 days, or every 10 days, or every week.
This book does not explain the methodology for reciting

the Qur’ān other than once a month.
Allah Most Wise placed the longest Sūrah of all at the

beginning of the Qur’ān for a specific reason and purpose, and
our view is that He did so to test us and to force us to think. Do
we have to recite the whole of Sūrah al-Baqarah as our first Juz
on the first day of the month if we are reciting daily to
complete the recitation in one lunar month, or can we sub-
divide the Sūrah into parts for recitation over a period of time
which would extend beyond that first day of the lunar month?
The answer to this is crucially important for locating the

correct way in which the Qur’ān is to be recited over a period of
one lunar month, or even less than that.
18
CHAPTER TWO
Allah Most High provides the answer to the question when

He orders as follows:
‫َﻓﺈِ َذا ﻗ ََﺮأ ْ َﻧ ُﺎه َﻓﺎ َّﺗ ِﺒ ْﻊ ﻗ ُْﺮآ َﻧ ُﻪ‬

Qur’ān, al-Qiyāmah, 75:18
And when We have recited it, i.e., when we have delivered

through the Angel Gabriel the way that it should be recited, you
must follow that way of reciting the Qur’ān.
Prophet Muhammad (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬never sub-divided

Sūrah al-Baqarah into parts for daily recitation. Indeed, Allah
Most High has prohibited such sub-division of Sūrahs—
including Sūrah al-Baqarah—for daily recitation of the Qur’ān.
He did so when he declared in Sūrah al-Hijr that He sent
Prophet Muhammad (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬as a warner, and He then
went on to warn those who arbitrarily sub-divide the Qur’ān
(for recitation) that they will have to answer to Him on Judgment
Day:
‫ﲔ‬
َ ‫اﳌ ْﻘ َﺘﺴِ ِﻤ‬ ‫َﻧ ﻋ‬ ‫َو ُﻗ ْﻞ إ ِ ِ ّﱐ أ َ َﻧﺎ َّ ِ ﻳ‬
ُ َ َ ‫ﲔ َﻛ َﻤﺎ أ َﺰﻟ ْ َﻨﺎ‬
۞
ُ ‫اﳌ ِﺒ‬
ُ ْ ‫اﻟﻨﺬ ُﺮ‬
‫ﻚ ﻟ َ َﻨ ْﺴﺄَﻟ َ َّﻨ ُﻬ ْﻢ‬
َ ‫ﲔ َﻓ َﻮ َر ِّﺑ‬
۞
َ ‫آن ِﻋ ِﻀ‬ ‫َ ِ ﻳ ﺟﻌﻠ ﻟﻘ‬
َ ‫اﻟ ّﺬ َﻦ َ َ ُﻮا ا ْ ُ ْﺮ‬ ۞
‫ﻮن‬ ‫ﻧ ﻳﻌﻤﻠ‬ َ ْ ‫ﲨﻌ‬ َ

َ ُ َ ْ َ ‫ِﲔ َﻋ َّﻤﺎ َﻛﺎ ُﻮا‬ َْ‫أ‬ ۞
Qur’ān, al-Hijr, 15: 92-93
19
Say to them O Muhammad: I am a warner who warns you, and I

do so in a manner which is clear and without ambiguity—
warning you of Divine anger which descends on the Muqtasimin
who divide the Qur’ān arbitrarily into bits and pieces. Allah Most
High then took an oath: By thy Rab, O Muhammad, I will
certainly hold them to account for what they have done (hence
they will all have to answer to Me one day for having divided the
Qur’ān into bits and pieces).
Here, then, is the first explanation for the longest Sūrah of

the Qur’ān being placed at the very beginning of the Qur’ān. It
was put in that position in order to test us to see which of us
would respect Allah’s division of the Qur’ān into Suwar, and
would therefore recite the whole of Sūrah al-Baqarah on the
first day of the month, - and which of us would sinfully break-
up the Sūrah into parts for daily recitation.
There is another implication of the longest Sūrah of the

Qur’ān being placed at the beginning of the Qur’ān, and all the
long Suwar also placed at the beginning of the Qur’ān, while all
the short Suwar are located at the end, and this is subsequently
explained in this book.
One of the most important things that we have done in

this book is to warn that the Qur’ān cannot be arbitrarily sub-
divided as Ajza for daily recitation. Hence, whether we are
reciting the Qur’ān to Khatam or complete the recitation in one
lunar month, or even less than that, the whole of Sūrah al-
Baqarah must be recited on the first day of the lunar month.
20
CHAPTER TWO
Allah Most High placed the longest Sūrah of the Qur’ān at the
very beginning of the Qur’ān to test us to see whether we would
respect the boundaries which He placed in the Qur’ān, and, as a
consequence, would recognize the whole of Sūrah al-Baqarah
as the first Juz to be recited by those who would Khatam or
complete the Qur’ān in one lunar month.
We devote the next chapter, sadly so, to exposing the

colossal failure of most Muslims in their response to that
Divine test.
21
CHAPTER THREE
Chopping the Qur’ān

]
َ ْ ‫ﲨﻌ‬
‫ِﲔ‬ َ َ َ ‫َﻓ َﻮ َر ِﺑ‬
۞
َ ْ ‫ﻚ ﻟ َ َﻨ ْﺴﺄﻟ َ َّﻨ ُﻬ ْﻢ أ‬ ّ
‫ﻮن‬ ُ ‫َﻋ َﻤﺎ َﻛﺎ ُﻧﻮا َﻳ ْﻌ َﻤﻠ‬
َ ّ
Qur’ān, al-Hijr, 15:89-93
And by thy Lord-God, O Muhammad, we will question them all,

concerning what they have done to this Qur’ān!
A round the world today there is a universally-accepted

system of division of the Qur’ān into 30 Ajza, or 30
different parts, which sinfully breaks-up Sūrahs of the Qur’ān
into bit and pieces. It is even more alarming that no one even
questions that sinful breaking-up of Suwar for daily recitation
of the Qur’ān. This writer does not even know who is
23
responsible for this arbitrary division of the Qur’ān in a

manner which is other than that ordained by Allah Most High.
It is now universally accepted that the first Juz of the

Qur’ān ends at Verse 141 or 142 of Sūrah al-Baqarah, and that
the second Juz ends at Verse 253 of Sūrah al-Baqarah, etc.
There can be very slight variations in these numbers since the
numbering of the verses was not sent down with the angel.
Rather, human beings did the numbering.
We present below a list of the 30 Ajza of the Qur’ān that
are now universally accepted, even though they violate the
division of the Qur’ān as ordained by Allah Most High.
Whoever created the existing division of the Qur’ān into

Ajza (parts) for daily recitation, decided the following:
 1st Juz (part) ended at verse 141 of Sūrah al-Baqarah. This was his
first chop.
 2nd Juz ended at Verse 252 of Sūrah al-Baqarah. [2nd chop within
the same Sūrah].
 3rd Juz ended at verse 92 of Sūrah Ale ‘Imran. [3rd chop].
 4th Juz ended at verse 23 of Sūrah al-Nisa’. [4th chop].
 5th Juz ended at Verse 147 of Sūrah al-Nisa’. [2nd chop of Sūrah al-
Nisa’ and 5th chop in all].
 6th Juz ended at verse 81 of Sūrah al-Māidah. [6th chop].
 7th Juz ended at verse 110 of Sūrah al-‘An’ām. [7th chop].
24
CHAPTER THREE
 8th Juz ended at verse 87 of Sūrah al-‘Arāf. [8th chop].
 9th Juz ended at verse 40 of Sūrah al-Anfāl. [9th chop].
 10th Juz ended at verse 92 of Sūrah al-Taubah. [10th chop].
 11th Juz ended at verse 5 of Sūratu Hūd. [11th chop].
 12th Juz ended at verse 52 of Sūratu Yūsuf. [12th chop].
 13th Juz ended, mercifully so, at the end of Sūratu Ibrāhīm. [No
chop]
 14th Juz also ended, mercifully so, at the end of Sūrah al-Nahl. [no
chop].
 15th Juz ended at verse 74 of Sūrah al-Kahf. [13th chop].
 16th Juz ended, mercifully so, at the end of Sūratu Tā Hā. [no
chop].
 17th Juz ended, mercifully so, at the end of Sūrah al-Hajj. [no
chop].
 18th Juz ended at verse 20 of Sūrah al-Furqān. [14th chop].
 19th Juz ended at verse 55 of Sūrah al-Naml. [15th chop].
 20th Juz ended at verse 45 of Sūrah al-‘Ankabūt. [16th chop].
 21st Juz ended at verse 30 of Sūrah al-Ahzāb. [17h chop].
 22nd Juz ended at verse 27 of Sūrah Yasīn. [18th chop].
 23rd Juz ended at verse 31 of Sūratu Rūm. [19th chop].
 24th Juz ended at verse 46 of Sūrah al-Fussilāt [20th chop].
 25th Juz ended, mercifully so, at the end of Sūrah al-Ahqāf. [no
chop].
25
 26th Juz ended at verse 30 of Sūrah al-Zariyāt. [21st chop].
 27th Juz ended, mercifully so, at the end of Sūrah al-Hadīd. [no
chop].
 28th Juz ended, mercifully so, at the end of Sūrah al-Tahrīm. [no
chop].
 29th Juz ended, mercifully so, at the end of Sūrah al-Mursalāt. [no
chop].
There are no further chops in this sinful division of the

blessed Qur'ān. Our readers would be horrified to realize that
the Qur’ān was chopped 21 times in this arbitrary division of
Ajza.
It would seem that the unknown person who so divided

the Qur’ān did so on the basis of considering the miraculous
Qur’ān to be similar to a length of cloth. He wanted to divide
the Qur’ān into 30 equal parts, and so he simply cut the cloth
into 30 equal parts. This writer cannot explain how this sinful
division of the Qur’ān into bits and pieces was accepted by so
many for so long.
The evidence presented above reveals a universal and a

colossal failure on the part of Muslims when tested by Allah
Most High with the longest Sūrah located at the very beginning
of the Qur’ān. As soon as they failed the test of Sūrah al-
Baqarah, they continued to fail with the rest of the Ajza for
recitation of the Qur’ān.
26
CHAPTER THREE
Our view is that it is to this sinful chopping/breaking-up of

the Qur’ān described above that Allah Most High has
responded in the following verses of the Qur’ān:
‫ﲔ‬
َ ‫اﳌ ْﻘ َﺘﺴِ ِﻤ‬ ‫َﻧ ﻋ‬ ‫َو ُﻗ ْﻞ إ ِ ِ ّﱐ أ َ َﻧﺎ َّ ِ ﻳ‬
ُ َ َ ‫ﲔ َﻛ َﻤﺎ أ َﺰﻟ ْ َﻨﺎ‬
۞
ُ ‫اﳌ ِﺒ‬
ُ ْ ‫اﻟﻨﺬ ُﺮ‬
‫ﻚ ﻟ َ َﻨ ْﺴﺄَﻟ َ َّﻨ ُﻬ ْﻢ‬
َ ‫ﲔ َﻓ َﻮ َر ِّﺑ‬
۞
َ ‫آن ِﻋ ِﻀ‬ ‫َ ِ ﻳ ﺟﻌﻠ ﻟﻘ‬
َ ‫اﻟ ّﺬ َﻦ َ َ ُﻮا ا ْ ُ ْﺮ‬ ۞
‫ﻮن‬ ‫ﻧ ﻳﻌﻤﻠ‬ َ ْ ‫ﲨﻌ‬ َ

َ ُ َ ْ َ ‫ِﲔ َﻋ َّﻤﺎ َﻛﺎ ُﻮا‬ َْ‫أ‬ ۞
Say to them O Muhammad: I am a warner who warns you, and I

do so in a manner which is clear and without ambiguity—
warning you of Divine anger which descends on the Muqtasimīn,
who divide the Qur’ān arbitrarily into bits and pieces. Allah Most
High then took an oath: By thy Rab, O Muhammad, I will
certainly hold them to account for what they have done (hence
they will all have to answer to Me one day for having divided the
Qur’ān into bits and pieces).
May Allah forgive all those who now make Taubah, and
who avoid breaking-up the Qur’ān into bits and pieces; rather,
they respect the division of the Qur’ān into Suwar as ordained
by Allah Most High, and they never break a Sūrah into parts
while determining a Juz for daily recitation! Amīn!
]
27
CHAPTER FOUR
Divinely-Ordained Method of
Reciting the Qur’ān during the
Month of Ramadān
]
“Recite it over the period of a month”.

Sunan Ibn Majah
S ince Allah Most High has already divided the Qur’ān into
Suwar, it follows that we cannot sub-divide a Sūrah into
parts during daily recitation. Such a division would amount to
chopping the Qur’ān into bits and pieces, and this has been
denounced by the Qur’ān itself.
Here is a suggested division of the Qur’ān into 30 parts for

daily recitation in order to complete the recitation of the whole
Qur’ān—from cover to cover—during a period of one lunar
month. Our gentle readers should note that we have respected
the division of the Qur’ān which Allah Most High has done in
29
the form of Suwar, and no Sūrah has ever been broken by us

into parts in our daily recitation. We are of the view that there
can be no other way to recite the first fifteen Ajza of the
Qur’ān, other than the way we have explained it. We invite
those who differ with us to provide their own list of the first
fifteen Ajza of the Qur’ān:
The Ajza for the first six days of the month:
 1st Juz, i.e., Juz to be recited on the first day of the month: al-
Baqarah—286 verses;
 2nd Juz; Āle Imrān—200 verses; (2nd day of the month)
 3rd Juz: al-Nisā’—177 verses; (3rd day)
 4th Juz: al-Māidah—120 verses; (4th day)
 5th Juz: al-An’ām—166 verses; (5th day)
 6th Juz: al-A’rāf—206 verses; (6th day)
These, above, are all long Sūrahs, and so we have no option

other than to recite only one Sūrah on each of the first six days
of the month.
But on the 7th day we are confronted by three things which

invite us to think.
The first is that Sūrah al-Anfal is unusually short—with

only 75 verses—while all the previous Sūrahs were long.
The second is that the Sūrah which follows al-Anfal is a

long Sūrah—as long as the Sūrahs of the first 6 days.
30
CHAPTER FOUR
Why, then, is al-Anfal so short?

Thirdly, and most compelling of all, Sūrah al-Taubah,
which is located by Divine decree immediately after al-Anfal, is
the only Sūrah of the Qur'ān which does not commence
with Bismillah al-Rahman al-Raheem.
What can these three important signs in the Qur'ān

signify?
Our view is that Allah Most High has ordained al-Anfal to
be a short Sūrah, and has ordained Sūrah al-Taubah to
commence without Bismillah al-Rahman al-Raheem for one
specific reason. He wants us to combine these two Sūrahs as
our Juz for recitation on the 7th day of the lunar month; and
Allah Knows best!
This departure on the 7th day from the system of recitation

of single Sūrahs for the first 6 days of the month, indicates the
Divine plan to now combine Sūrahs for daily recitation.
More importantly, it also alerts the believer to a very

important stage in the passage of time during a lunar
month, i.e., that the first week of the lunar month is now being
completed.
When we have traversed the first 6 days of the week and

we have arrived at the 7th day, we must now recall that the first
six days were truly momentous days in the history of time, and
Allah Most High wants us to pause on the 7th day in order that
the event might be registered once again in our consciousness.
31
It was for this reason that He ordained that the Sabbath

Day, or the 7th day, be restricted for believers as a day of rest
and prayer in order that the heart and mind might reflect on
the history of time. The recitation of the Qur’ān in order to
Khatam or complete the Qur’ān in one lunar month is, in fact, a
Divinely-ordained means through which we may journey
through pages of the history of time, and be eventually
embraced by the system of time with which the moon is
connected. Allah Most High has reminded us of this no less
than 6 times in the Qur’ān:
‫ات َواﻷ َ ْر َض ِﰲ‬ َّ ‫اﻪﻠﻟ اﻟ َّ ِﺬي َﺧﻠ َ َﻖ‬

ِ ‫اﻟﺴ َﻤ َﺎو‬ ُ ّ ‫ن َر َّﺑ ُﻜ ُﻢ‬
َّ ِ ‫إ‬
َّ ‫ﺳِ َّﺘ ِﺔ أ َ َّﻳ ٍﺎم ُﺛ َّﻢ ا ْﺳ َﺘ َﻮى َﻋ َ اﻟ ْ َﻌ ْﺮ ِش ُﻳ ْﻐﺸِ ﻲ اﻟﻠ َّﻴْ َﻞ‬
‫اﻟﻨ َﻬ َﺎر‬
ٍ ‫ﺨ ََﺮ‬
‫ات‬ ّ ‫ﻮم ُﻣ َﺴ‬ َ ‫َﻳ ْﻄﻠ ُ ُﺒ ُﻪ َﺣﺜِﻴ ًﺜﺎ َوا َّﻟﺸ ْﻤ َﺲ َواﻟ ْ َﻘ َﻤ َﺮ َوا ُّﻟﻨ ُﺠ‬
‫ﲔ‬ ِ َ ‫ب اﻟ ْ َﻌ‬
َ ‫ﺎﳌ‬ ُّ ‫اﻪﻠﻟ َر‬
ُّ ‫ك‬ َ ‫ِﺑﺄ َ ْﻣ ِﺮ ِه أَﻻ َﻟ َ ُﻪ ا ْ َﳋﻠ ْ ُﻖ َواﻷ َْﻣ ُﺮ َﺗ َﺒ َﺎر‬
Qur'ān, al-‘Arāf, 7:54
VERILY, your Lord-God is Allah, who has created the heavens

and the earth in six days, and is established (on the 7th day) on
the throne of His almightiness. He covers the day with the night
in swift pursuit, with the sun and the moon and the stars
subservient to His command: oh, verily, His is all creation and all
command. Hallowed is Allah, the Lord-God of all the worlds!
32
CHAPTER FOUR
‫ات َواﻷ َ ْر َض ِﰲ‬ َّ ‫اﻪﻠﻟ اﻟ َّ ِﺬي َﺧﻠ َ َﻖ‬

ِ ‫اﻟﺴ َﻤ َﺎو‬ ُ ّ ‫ن َر َّﺑ ُﻜ ُﻢ‬
َّ ِ ‫إ‬
‫ﺳِ َّﺘ ِﺔ أ َ َّﻳ ٍﺎم ُﺛ َّﻢ ا ْﺳ َﺘ َﻮى َﻋ َ اﻟ ْ َﻌ ْﺮ ِش ُﻳ َﺪ ِّﺑ ُﺮ اﻷ َْﻣ َﺮ َﻣﺎ ِﻣﻦ‬
َ ‫وه أ َ َﻓﻼ‬
ُ ‫ﺎﻋ ُﺒ ُﺪ‬ ُ ّ ‫َﺷ ِﻔﻴ ٍﻊ إِﻻ َّ ِﻣﻦ َﺑ ْﻌ ِﺪ إ ِ ْذ ِﻧ ِﻪ َذﻟ ُِﻜ ُﻢ‬
ْ ‫اﻪﻠﻟ َر ُّﺑ ُﻜ ْﻢ َﻓ‬
‫ون‬ ‫َﻛ‬
َ ‫َﺗ َﺬ ّ ُﺮ‬
VERILY, your Lord-God is Allah, Who has created the heavens
and the earth in six days, and is established on the throne of His
almightiness, governing all that exists. There is none that could
intercede with Him unless He grants leave therefor. Thus is
Allah, your Lord-God: worship, therefore, Him [alone]: will you
not, then, keep this in mind?
Qur'ān, Yūnus, 10:3
‫ات َو ْاﻷ َ ْر َض َو َﻣﺎ َﺑﻴْ َﻨ ُﻬ َﻤﺎ ِﰲ ﺳِ َّﺘ ِﺔ‬ َّ ‫اﻟ َّ ِﺬي َﺧﻠ َ َﻖ‬
ِ ‫اﻟﺴ َﻤ َﺎو‬
َ ‫ﺳﺘ ﻋ ﻟﻌ ِ ﻟ ﲪ‬ َ
ً ‫أ َّﻳ ٍﺎم ُﺛ َّﻢ ا ْ َ َﻮى َ َ ا ْ َ ْﺮش ا َّﺮ ْ َ ُﻦ َﻓ ْﺎﺳﺄ ْل ِﺑ ِﻪ َﺧ ِﺒ‬
‫ﲑا‬
Qur'ān, al-Furqān, 25:59
He who has created the heavens and the earth and all that is
between them in six days, and is established on the throne of His
almightiness: the Most Gracious! Ask, then, about Him, [the]
One who is [truly] aware.
33
‫ات َو ْاﻷ َ ْر َض َو َﻣﺎ َﺑﻴْ َﻨ ُﻬ َﻤﺎ ِﰲ‬ َّ ‫اﻪﻠﻟ اﻟ َّ ِﺬي َﺧﻠ َ َﻖ‬
ِ ‫اﻟﺴ َﻤ َﺎو‬ ُ َّ
‫ﺳِ َّﺘ ِﺔ أ َ َّﻳ ٍﺎم ُﺛ َّﻢ ا ْﺳ َﺘ َﻮى َﻋ َ اﻟ ْ َﻌ ْﺮ ِش َﻣﺎ ﻟ َ ُﻜﻢ ِّﻣﻦ ُدو ِﻧ ِﻪ‬
‫ون‬ ‫َﻛ‬ َ ‫ِﻣﻦ و ِ ٍ ﺷ ِﻔﻴ‬
َ ‫ﱄ َو َﻻ َ ٍﻊ أ َﻓ َﻼ َﺗ َﺘ َﺬ ّ ُﺮ‬ ّ َ
Qur'ān, al-Sajdah, 32:4
IT IS Allah Who has created the heavens and the earth and all
that is between them in six days, and is established on the throne
of His almightiness. You have none to protect you from Allah,
and none to intercede for you [on Judgment Day]: will you not,
then, bethink yourselves?
‫ات َو ْاﻷ َ ْر َض َو َﻣﺎ َﺑﻴْ َﻨ ُﻬ َﻤﺎ ِﰲ ﺳِ َّﺘ ِﺔ‬ َّ ‫َوﻟ َ َﻘ ْﺪ َﺧﻠ َ ْﻘ َﻨﺎ‬
ٍ ‫أ َ َّﻳ ٍﺎم َو َﻣﺎ َﻣ َّﺴ َﻨﺎ ِﻣﻦ ﻟ ُّ ُﻐ‬
‫ﻮب‬
Qur'ān, Qāf, 50:38
We have indeed created the heavens and the earth and all that is
between them in six days, and [that] no weariness could ever
touch Us.
‫ات َو ْاﻷ َ ْر َض ِﰲ ﺳِ َّﺘ ِﺔ أ َ َّﻳ ٍﺎم ُﺛ َّﻢ‬

ِ ‫اﻟﺴ َﻤ َﺎو‬ َّ ‫ُﻫ َﻮ اﻟ َّ ِﺬي َﺧﻠ َ َﻖ‬
‫ﳜ ُﺮ ُج‬ْ َ ‫ا ْﺳ َﺘ َﻮى َﻋ َ اﻟ ْ َﻌ ْﺮ ِش َﻳ ْﻌﻠ َ ُﻢ َﻣﺎ َﻳﻠ ِ ُﺞ ِﰲ ْاﻷ َ ْر ِض َو َﻣﺎ‬
34
CHAPTER FOUR
َّ ‫ﻣ ِْﻨ َﻬﺎ َو َﻣﺎ َﻳ ِ ُل ِﻣ َﻦ‬

َ ‫اﻟﺴ َﻤﺎء َو َﻣﺎ َﻳ ْﻌ ُﺮ ُج ﻓ‬
‫ِﻴﻬﺎ َو ُﻫ َﻮ َﻣ َﻌ ُﻜ ْﻢ‬
‫ﲑ‬ ‫ﻨﺘﻢ َو َّ ُ ﺗﻌﻤﻠ‬ ‫َﻳ‬
ٌ ‫ﻮن َﺑ ِﺼ‬ َ ُ َ ْ َ ‫اﻪﻠﻟ ِ َﲟﺎ‬ ْ ُ ‫أ ْ َﻦ َﻣﺎ ُﻛ‬
Qur'ān, al-Hadīd, 57:4
He it is who has created the heavens and the earth in six days,
and is established on the throne of His almightiness. He knows
all that enters the earth, and all that comes out of it, as well as all
that descends from the skies, and all that ascends to them. And
He is with you wherever you may be; and Allah sees all that you
do.
When the 6th day has come to an end, we also remind

ourselves that the first 6 days in creation, which constitute the
first chapter in the history of time, were divided into two
periods—the first lasted 4 days and then there was a second
period which lasted for 2 more days to make a total of 6 days:
‫ِﻴﻬﺎ َو َﻗ َّﺪ َر‬

َ ‫كﻓ‬ َ ‫ِﻴﻬﺎ َر َواﺳِ َﻲ ِﻣﻦ َﻓ ْﻮﻗ َِﻬﺎ َو َﺑ َﺎر‬ َ ‫َو َﺟ َﻌ َﻞ ﻓ‬
َ ‫َﺎ ِﰲ أ َ ْر َﺑ َﻌ ِﺔ أ َ َّﻳ ٍﺎم َﺳ َﻮاء ﻟ ّ َِّﻠﺴﺎ ِﺋﻠ‬‫ِﻴﻬﺎ أ َ ْﻗ َﻮ َا‬
‫ِﲔ‬ َ ‫ﻓ‬
Qur'ān, Fussilāt, 41:10
For He [it is who, after creating the earth,] placed firm mountains
on it, [towering] above its surface, and bestowed [so many]
35
blessings on it, and equitably apportioned its means of

subsistence to all who would seek it in four (cosmic) days.
‫ﺎن َﻓ َﻘ َﺎل َ َﳍﺎ‬ ِ‫ﻫ‬ َّ ‫ُﺛ َّﻢ ا ْﺳ َﺘ َﻮى إ ِ َﱃ‬

ٌ ‫اﻟﺴ َﻤﺎء َو َﻲ ُد َﺧ‬
َ ‫َوﻟ ِْﻸ َ ْر ِض اِ ْﺋﺘِﻴَﺎ َﻃ ْﻮ ًﻋﺎ أ َ ْو َﻛ ْﺮ ًﻫﺎ ﻗَﺎﻟ َ َﺘﺎ أ َ َﺗﻴْ َﻨﺎ َﻃﺎ ِﺋﻌ‬
‫ِﲔ‬
And He [it is who] applied His design to the skies, which were
[yet but] smoke; and He [it is who] said to them and to the earth,
“Come [into being], both of you, willingly or unwillingly!”—to
which both responded, “We do come in obedience.”
‫ﲔ َوأ َ ْو َ ِﰲ ُﻛ ّ ِﻞ‬ ِ ْ ‫ات ِﰲ َﻳ ْﻮ َﻣ‬ٍ ‫ﲰ َﺎو‬ ‫ﻫ ﺳﺒ‬

َ َ ‫َﻓ َﻘ َﻀﺎ ُ َّﻦ َ ْ َﻊ‬
‫اﻟﺪ ْﻧﻴَﺎ ِ َﲟ َﺼﺎ ِﺑﻴ َﺢ َو ِﺣ ْﻔ ًﻈﺎ‬ َّ ‫ﲰﺎء أ َ ْﻣ َﺮ َﻫﺎ َو َز َّﻳ َّﻨﺎ‬
ُّ ‫اﻟﺴ َﻤﺎء‬ َ َ
‫ِﻚ َﺗ ْﻘ ِﺪﻳ ُﺮ اﻟ ْ َﻌ ِﺰﻳ ِﺰ اﻟ ْ َﻌﻠ ِِﻴﻢ‬
َ ‫َذﻟ‬
And He [it is who] decreed that they become seven heavens in

two (cosmic) days, and imparted unto each heaven its function.
And We adorned the skies nearest to the earth with lights, and
made them secure: such is the ordaining of the Almighty, the All-
Knowing.
36
CHAPTER FOUR
Of course, our 7th day of recitation of the Qur'ān would

hardly ever fall on Youm al-Sabt, or the Sabbath Day, but we
are nevertheless reminded of the importance of the 7th day of
the week.
 7th Juz: al-Anfāl, 75 & al-Taubah, 129 - i.e., a total of 204

verses;
 8th Juz: Yūnus, 109; & Hūd, 123 - i.e., a total of 232
verses;
 9th Juz: Yūsuf, 111; & al-Ra’d, 43 - i.e., a total of 154 verses;
 10th Juz: Ibrahīm, 52; & al-ijr, 99 - i.e., a total of 151 verses;
 11th Juz: al-Nal - 128 verses.
This writer prefers to restrict the recitation of the Juz for

the 11th day to Sūrah al-Nahl, not just because it is a long Sūrah,
but also because it allows us to combine the recitation of Sūrah
al-Isra with Sūrah al-Kahf on the 12th day of the month. We
have provided adequate evidence elsewhere that these
two Sūrahs of the Qur'ān are Divinely-linked with each
other.
The 11th day also marks the completion of the first 1/3 of
the Qur'ān, and this a matter of great importance, especially in
Ramadān, when the month is divided into 3 parts with
significant implication for each part.
 12th Juz: al-Isrā, 111; & al-Kahf, 110 - i.e., a total of 221 verses;
37
 13th Juz: Maryam, 98; & ā ā, 135 - i.e., a total of 233
verses;
 14th Juz: al-Anbiyā’, 112; & al-ajj, 78 - i.e., a total of 190 verses;
 15th Juz: al-Mu’minūn, 118; & al-Nūr, 64 - i.e., a total of 182

verses.
When the 14th day of the month has ended and the
15th night commences, the time of the full moon has arrived.
Since this is the time of most Nūr or light, Allah most High
gives us Sūrah al-Nūr to be recited on the 15th day. Whenever
he recites this Sūrah while reciting the whole Qur'ān once a
lunar month, the believer is thus alerted to the arrival of that
stage in the passage of time during the lunar month, when half
the month has ended, and half now remains.
 16th Juz: al-Furqān, 77; & al-Shu’ara, 227 - i.e., a total of 304 verses;
 17th Juz: al-Naml, 93; al-Qaa, 88; & al-Ankabūt, 69 - i.e., a total of
250 verses;
 18th Juz: al-Rūm, 60; Luqmān, 34; al-Sajdah, 30; & al-Ahzāb, 73 -
i.e., a total of 197 verses;
 19th Juz: Saba’, 54; al-Fā

ir, 45; Yā Sīn, 83; & al-Sāfāt, 182 - i.e., a
total of 364 verses;
 20th Juz: Sād, 88; al-Zumar, 75; & Ghāfir, 85 - i.e., a total of 248
verses;
 21st Juz: Fussilāt, 54; al-Shurā, 53; & al-Zukhruf, 89; al-Dukhān, 59
- i.e., a total of 255 verses.
38
CHAPTER FOUR
When the 21st day of the month commences, this would be

a matter of very great importance indeed in blessed Ramadān
since it would mark the commencement of the last 1/3 of the
Qur'ān, and it would be in the odd nights of this last part of the
month that Lailatul Qadr would occur. It would be on that
blessed night that the angels and the Rūh (i.e., the Rūh al-
Quddus or Holy Spirit, who is Gabriel) would descend from
above in order to perform every errand assigned to them by
Allah Most High. When we recite Sūrah Fussilāt on the 21st day
of Ramadān we are given more information of what the angels
can do for us on that special night:
ُ َّ ‫ن اﻟ َّ ِﺬﻳ َﻦ َﻗﺎﻟ ُﻮا َر ُّﺑ َﻨﺎ‬

‫اﻪﻠﻟ ُﺛ َّﻢ ْاﺳ َﺘ َﻘﺎ ُﻣﻮا َﺗ َﺘ َ َّ ُل َﻋﻠَﻴْ ِﻬ ُﻢ‬ َّ ِ ‫إ‬
‫ﺎﳉَ َّﻨ ِﺔ اﻟ َّ ِﱵ‬ْ ‫اﳌ َﻼ ِﺋ َﻜ ُﺔ أ َ َّﻻ َﲣَﺎ ُﻓﻮا َو َﻻ َﲢ ْ َﺰ ُﻧﻮا َوأ َ ْﺑﺸِ ُﺮوا ِﺑ‬ َْ
‫اﻟﺪ ْﻧﻴَﺎ َو ِﰲ‬ ْ ‫ون َﳓْ ُﻦ أ َ ْوﻟِﻴَﺎ ُؤ ُﻛ ْﻢ ِﰲ‬
ُّ ‫اﳊَﻴَﺎ ِة‬ ۞
َ ‫ﻮﻋ ُﺪ‬ َ ‫ﻨﺘ ْﻢ ُﺗ‬ ُ ‫ُﻛ‬
‫ِﻴﻬﺎ َﻣﺎ‬َ ‫ِﻴﻬﺎ َﻣﺎ َﺗ ْﺸ َﺘ ِﻬﻲ أَﻧ ُﻔ ُﺴ ُﻜ ْﻢ َوﻟ َ ُﻜ ْﻢ ﻓ‬ َ ‫ْاﻵﺧِ َﺮ ِة َوﻟ َ ُﻜ ْﻢ ﻓ‬
‫ِﻴﻢ‬ ٍ ‫ﻮن ُﻧ ُﺰ ًﻻ ِّﻣ ْﻦ ﻏ َ ُﻔ‬
ٍ ‫ﻮر َّرﺣ‬ ‫ﻋ‬
َ ُ ‫َﺗ َّﺪ‬
۞
Qur'ān, Fussilāt, 41 :30-32
But, behold, as for those who declare, “Our Lord-God is Allah,”

and then steadfastly pursue the right way—upon them do angels
descend, (and this occurs on Lailatul Qadr) [saying:] “Fear not
and grieve not, but receive the glad tiding of that paradise which
39
has been promised to you! We are close unto you in the life of
this world and [will be so] in the life to come; and in that [life to
come] you shall have all that your souls may desire, and in it you
shall have all that you ever prayed for, as a ready welcome from
Him who is much-forgiving, a Dispenser of Grace!”
When we also recite Sūrah al-Dukhān on the 21st day of

the month of Ramadān we are reminded that Allah Most High
sent down the Qur'ān on a blessed night of Qadr in Ramadān,
and the blessed Prophet indicated that we should look for that
night in the odd nights of the last 1/3 of the month of
Ramadān:
َ ‫إ ِ ّﻧَﺎ أَﻧ َﺰﻟ ْ َﻨ ُﺎه ِﰲ ﻟَﻴْﻠ َ ٍﺔ ُّﻣ َﺒ َﺎر َﻛ ٍﺔ إ ِ ّﻧَﺎ ُﻛ َّﻨﺎ ُﻣﻨ ِﺬ ِرﻳ َﻦ ﻓ‬
‫ِﻴﻬﺎ ُﻳ ْﻔ َﺮ ُق‬ ۞
‫ِﲔ‬ ٍ ِ‫ُﻛ ُّﻞ أ َ ْﻣ ٍﺮ َﺣﻜ‬

َ ‫ﻴﻢ أ َ ْﻣ ًﺮا ِّﻣ ْﻦ ِﻋﻨ ِﺪ َﻧﺎ إ ِ ّﻧَﺎ ُﻛ َّﻨﺎ ُﻣ ْﺮﺳِ ﻠ‬
۞
Qur'ān, al-Dukhān, 44:3-5
Behold, from on high have We bestowed it on a blessed

night: for, verily, We have always been warning [man]. On that
[night] was made clear, in wisdom, the distinction between all
things [good and evil] at a behest from Ourselves: for, verily, We
have always been sending [Our messages of guidance].
 22nd Juz: al-Jāthiyah, 37; al-Ahqāf, 35; Muhammad, 38; & al-Fath,
29; al-Hujurāt, 18 - i.e., a total of 157 verses;
40
CHAPTER FOUR
 23rd Juz: Qāf, 45; al-Dhāriyāt 60; al- ūr, 49; al-Najm, 62; & al-
Qamar, 55, - i.e., a total of 271 verses.
When the 22nd day of the month has ended, and the 23rd
day has commenced, the implication would be that only one
week can now remain for the month to be completed. The
believer must be observant to momentous change that takes
place in the sky during this last week of the lunar month as the
month comes to an end, i.e., that the moon eventually
disappears from the sky during the last days of this week, and
the stars then take over the night-sky. Star-light then replaces
moon-light in the night sky.
Allah Most High gives us Sūrah al-Najm, i.e., the Sūrah of

the star, followed by Sūrah al-Qamar, i.e., the Sūrah of the
moon, on the 23rd day of the month, so that, as we recite these
two Sūrahs on that day of the month, they would not only alert
us that starlight would now replace moonlight in the sky, but
also that the last week of the month has now commenced.
We may also recognize the Divine Wisdom in bringing

darkness to the sky in preparation for receiving the slender
light of the new moon.
 24th Juz: al-Ramān - 78; al-Wāqi‘ah - 96; al-Hadīd - 29; & al-
Mujādilah - 22;
41
 25th Juz: al-ashr - ; Mumtainah- 13; al-aff - 14; al-Jumu’ah -

11; al-Munāfiqūn - 11; al-Taghābun - 18; al- alāq 12; & al-
Tarīm - 12; al-Mulk - 30; al-Qalam - 52
 26th Juz: ; al-āqqah - 52; & al-M‘ārij - 44; Nūh - 28; al-Jinn - 28;
al-Muzzammil - 20; al-Muddaththir - 56;
 27th Juz: al-Qiyāmah - 40; al-Insān - 31; & al-Mursalāt - 50; al-
Naba’ - 40; al-Nāzi‘āt - 46;
 28th Juz: ‘Abasa- 42; al-Takwīr - 29; al-Infi

ār - 19; al-Mu
affifīn -
36; al-Inshiqāq - 25; al-Burūj - 22; al-Tāriq - 17; al-A‘lā - 19; & al-
Ghāshiyah - 26;
 29th Juz: al-Fajr - 30; al-Balad - 20; al-Shams - 15; al-Layl - 21; al-
uā - 11; al-Sharh - 8; al-Tīn - 8; & al-‘Alaq - 19; al-Qadr - 5.
In view of the fact that Sūrah al-Qadr is the Sūrah which

informs us that Lailatul Qadr is by far the greatest night of all
nights of the year, because it was on this night that the Qur’ān
was revealed, and this Sūrah makes mention of both al-Fajr
and of al-Lail, we have arranged our Juz of recitation to
combine the recitation of Sūrah al-Qadr on the 29th day of the
month with both Sūrah al-Fajr as well as Sūrah al-Lail. As a
consequence of this momentous coming together of all three of
these Suwar in the Juz that is recited on the 29th day of the
month, we have reason to believe that Lailatul Qadr is located
on the 29th night of blessed Ramadān. Our advice therefore, is
that the greatest attention of all should be paid to staying awake
all night in worship on the 29th night of the blessed month of
Ramadān. We should make Duah on this night in particular,
42
CHAPTER FOUR
for all that we have been asking for all through the year.
We must warn our readers that our Islamic eschatological
understanding of this subject is that Dajjāl is responsible for
the almost universal neglect of the 29th night of Ramadān—
even though it is one of the odd nights in the last third of the
blessed month.
When the 29th day of the month ends, we also have a duty
to look in the evening sky (i.e., the sky above us in the location
on earth where we are) to see whether the new moon is visible.
If we see the new moon, we would then have to complete the
recitation of the few remaining Suwar of the Qur'ān in order to
complete the recitation of the whole Qur'ān cover-to-cover.
This would take a very brief period of time. If, on the other
hand, the new moon is not seen, we would then have just a few
short Suwar to recite on the 30th day of the month in order to
complete the recitation of the whole Qur'ān.
 30th Juz: al-Bayyinah - 8; al-Zalzalah - 8; al-‘Ādiyāt - 11; al-Qāriah -

11; al-Takāthur - 8; al-‘Ar - 3; al-Humazah - 9; al-Fīl - 5; Quraysh -
4; al-Mā‘ūn - 7; al-Kauthar - 3; al-Kāfirūn - 6; al-Nar - 3; al-Masad
- 5; al-Ikhlā - 4; al-Falaq - 5; & al-Nās - 6.
We advise that those who recite the Qur'ān to Khatam or

complete it in one lunar month, should restrain themselves from
completing the recitation of the Qur’ān before the month ends
(such as on the 25th day, or 26th day etc.). They must make sure
that they have a 29th Juz to recite on the 29th day, as well as a
43
30th Juz to recite in the event that the month continues to a 30th
day.
How should a woman recite the Qur'ān?
Our view is that men ought to Khatam the Qur'ān at least once
a lunar month, but that women should recite only what is
possible for them.
When a woman cannot Khatam the Qur'ān within the

time-span of a lunar month because her recitation is
interrupted by her monthly menstrual cycle, she should
Khatam the Qur'ān whenever she is free to resume
recitation. She should then recommence the recitation of the
Qur'ān from the beginning with the next new moon. During
the interval between her Khatam of the Qur'ān and the birth of
the next new moon, she can recite from the Qur'ān as she
chooses.
The Qur'ān does not prevent a woman from reciting it

while in her menses; but this writer does not have the
competence to determine whether any other prohibition exists.
44
CHAPTER FIVE
Reciting the Qur’ān

and living with the Moon
]
W e have provided evidence in the last chapter which

demonstrates that daily recitation of the Qur’ān, in
conformity with the Divine method of recitation for
completion of the whole Qur’ān over a period of one month,
i.e., one moon, allows us to live in constant contact with lunar
time.
We can now understand why all the long Suwar of the

Qur’ān are located at the beginning of the Qur’ān, and all the
short ones are located at the end.
When the moon is young, i.e., when the Hilāl or crescent

moon appears, and the month is young, the Divine wisdom has
ordained that we must also live young, feel young, and act with
strength. We must always make our greatest effort at the
45
beginning of the lunar month in whatever work we do. This

includes the efforts of those who are childless and would like to
be blessed by Allah Most High with a baby. It is for this reason
that Allah most High has placed all the long Suwar at the
beginning of the Qur’ān. Then, as the month progresses the
Suwar become shorter and shorter until, when the month is
coming to an end, when the moon has grown old, when we are
tired, Allah Most Wise gives us very short Suwar which hardly
tax our energy. As we recite the Qur’ān daily, therefore, we live
in harmony with lunar time.
Those who do not live in harmony with lunar time will pay
a terrible price for their neglect of living with the moon. What
is that price?
What is the implication of Time moving faster

and yet faster?
Ahmad narrated that Abu Hurairah said: The Messenger of Allah

said: “The Hour will not begin until time passes quickly, so a year
will be like a month, and a month will be like a week, and a week
will be like a day, and a day will be like an hour, and an hour will
be like the burning of a braid of palm leaves.”
Sahīh Bukhārī
This book invites readers to ‘think’ in order to realize the

ominous implications of the prophecy of Prophet Muhammad
(‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬who declared, concerning the End-time, that time
46
CHAPTER FIVE
would move faster and yet faster. He said that a whole year
would pass, and it would appear to have been just a month; and
a whole month would pass like a week, and a whole week
would pass like a day; and a whole day would pass like an hour,
and a whole hour would pass like the amount of time it takes to
kindle a fire. (Sahīh Bukhārī).
This book explains that prophecy as the success of Dajjāl’s

attack on the system of time ordained by Allah Most High for
mankind. My book entitled: The Qur’ān Dajjāl and the Jasad,
has also explained the passage in Sūrah Saba of the Qur’ān
concerning the death of Nabī Sulaiman (‫)ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‬, that the Jinn
saw Dajjāl sitting on the throne, and that it was the Minsa’ah of
Sulaiman’s staff which gave Dajjāl the capacity to intervene in
the system of time to show Sulaimān alive, talking, walking etc.
Other than innocent children, as well as those who live a

life that is disconnected from the modern world, almost all of
mankind would confess that they now experience time moving
faster and yet faster; and this includes even the bitterest critics
of this writer. Yet the reality is that time is not moving faster at
all; rather it is the human heart which perceives it as such.
This book has been written to warn those who experience

time moving faster and yet faster, that it is doing so because
their hearts have been disconnected from the system of time
which functions all over Allah’s creation; and this has
happened precisely because of Dajjāl’s attack on that system of
time.
47
This book reminds the reader that the moon is centrally

located in that system of time that was created by Allah Most
High for mankind. Here is the proof:
ً ‫ُﻫ َﻮ اﻟ َّ ِﺬي َﺟ َﻌ َﻞ ا َّﻟﺸ ْﻤ َﺲ ِﺿﻴَ ًﺎء َواﻟ ْ َﻘ َﻤ َﺮ ُﻧ‬

‫ﻮرا َو َﻗ َّﺪ َر ُه‬
ُ ّ ‫ﺎب َﻣﺎ َﺧﻠ َ َﻖ‬

‫اﻪﻠﻟ‬ َ ‫اﳊ َﺴ‬ ِ ْ ‫ﲔ َو‬ ِّ ‫َﻣ َﻨ ِﺎز َل ﻟ َِﺘ ْﻌﻠ َ ُﻤﻮا ْ َﻋ َﺪ َد‬
َ ‫اﻟﺴ ِﻨ‬
‫ﻮن‬ ‫اﻵﻳ ِ ﻟِﻘ ٍ ﻳﻌﻠﻤ‬َ ‫ِﻚ إِﻻ َّ ِﺑﺎ ْﳊ َ ِّﻖ ُﻳ َﻔ ِّﺼ ُﻞ‬
َ ُ َ ْ َ ‫ﺎت َ ْﻮم‬ َ ‫َذﻟ‬
Qur’ān, Yūnus, 10:5
He it is who has made the sun a source of radiant light, and with
that light the moon is illumined, and He has ordained phases of
growth and of decline for the moon so that you might have a
system of time with which to compute the years and to also
measure time. None of this has Allah created without an inner
truth. Clearly does He spell out these messages unto people of
insight.
Unless the human heart beats in harmony with the system

of time in Allah’s creation, it would not be Salīm i.e., it would
not be sound and healthy. The further implication is that it
would experience difficulty in receiving ‘Nūr’ or light from
Allah, as well in receiving Shifā, or healing. Indeed, this is so
important that the Qur’ān has declared that nothing would be
of help on Judgment Day other than a heart which is Salīm:
48
CHAPTER FIVE
َ َّ َ َ ‫ﻮن إ ِ َّﻻ َﻣ ْﻦ أ‬
ٍ ْ ‫اﻪﻠﻟ ِﺑ َﻘﻠ‬
‫ﺐ‬ ۞ ‫ﺑﻨ‬ ‫ﻳﻨﻔ‬
َ ُ َ ‫َ ْﻮ َم َﻻ َ َ ُﻊ َﻣ ٌﺎل َو َﻻ‬
‫ﻳ‬
‫َﺳﻠ ٍِﻴﻢ‬
Qur’ān, al-Shu'arā, 26:88-89
On Judgment Day neither wealth nor children can help us in any

way; rather, the only thing that will help us is that we should
stand before Allah with a heart which is Salīm (i.e., sound and
healthy).
A heart is not Salīm when it is in disharmony with the rest

of Allah’s creation since it is not beating in harmony with the
system of time ordained by Allah Most High for all of His
creation.
If, after experiencing time moving faster and yet faster, the
reader now recites the Qur’ān with the methodology as taught
in this book, and then no longer experiences time moving faster
and yet faster, the implication would be that his heart would
have been restored to a state of harmony with the system of
time in all the rest of Allah’s creation. The other implication
would be that the knowledge on this subject which has been
presented in this book would be validated, and the avalanche of
objections and criticisms from our critics, who close the doors
of the Masjid to us, would be exposed as invalid.
The next chapter attempts to explain the system of time

ordained by Allah Most High for all of mankind. We are
49
confident that Hindus, Buddhists, Jews, Christians and others

who, like Muslims, follow the religious way of life, would
benefit from that explanation.
This writer holds other such religious communities with

respect, and does not engage in active proselytization seeking
to win them as converts to his religious community. He
respects the freedom with which people should be allowed to
choose their religious beliefs and religious communities. He is
not engaged in any religious competition intended to
demonstrate the superiority of his religious community over
others. Hence it is not in the spirit of competition that he
suggests that the attachment to the moon, and hence to the
divinely-ordained system of time which this methodology for
recitation of the Qur’ān delivers, cannot be matched by any
other religious community in the world today. He would be
truly delighted if anyone can demonstrate that he is wrong.
As this book proceeds to explain the correct methodology

for recitation of the Qur’ān in accordance with the Divinely-
ordained Sunnah i.e., to recite it cover-to-cover once a month,
our gentle readers are reminded of the evidence presented
earlier which demonstrates that the divisions of the Qur’ān into
30 parts (i.e., Ajza or Sipara) which were made, perhaps centuries
ago, by several mysteriously unknown people, was done in an
arbitrary and incorrect way.
This book reminds readers that Allah Most High has

already divided the Qur’ān into Suwar (plural of Sūrah), and that
50
CHAPTER FIVE
we cannot sub-divide what Allah has already divided. Hence, we

confidently declare that the division of the Qur’ān into Ajza
which now prevails universally, in which many Suwar have
been broken into pieces, is wrong, and must be corrected. It is
precisely this incorrect division of the Qur'ān into 30 equal
parts which Allah Most High has severely condemned in the
above verse of Sūrah al-Hijr.
Allah Most High has provided us with guidance

concerning the amount of the Qur’ān to be recited in daily
recitation in order to complete the recitation of the whole book
in one lunar month, i.e., to Khatam the Qur’ān, in one lunar
month, and that subject has been explained in this book.
[We hasten to explain to the schoolboys - since they are the only ones
who would need an explanation - that someone who is memorizing the
Qur’ān, and who memorizes small parts at a time in order to facilitate his
effort of memorization, is not guilty of sub-dividing the Qur’ān.]
The division of the Qur’ān as Ajza for daily recitation over

a period of one month was not done haphazardly. This book
presents ample evidence which confirms that the recitation of
the Qur’ān in accordance with the correct Ajza, would restore
our hearts to a state of harmony with the moon, and thus to the
system of time ordained by Allah Most High for mankind.
51
Important Comment
This writer has offered views in this chapter of his humble book
concerning the synchrony which exists between the recitation
of the Ajza of the Qur’ān over a period of one lunar month, on
the one hand, and the passage, on the other, of different stages
in the movement of time in the Divinely-ordained system of
time. We are confident that other scholars will emerge, Insha
Allah, who will take this analysis to much greater heights.
]
52
CHAPTER SIX
Dajjāl the Moon and

the System of Time in Islam
]
Dajjāl, the false Messiah, needs to bring all of mankind into

one godless global melting-pot of a community which
would be in political, economic and monetary submission
to him, in order for him to realize his objective of ruling the
world from Jerusalem.
Globalization is not taking place in the modern world by

accident. Islamic eschatology has explained that Dajjāl,
the false Messiah, needs to bring all of mankind into one
godless global melting-pot of a community which would be in
political, economic and monetary submission to him, in order
for him to realize his objective of ruling the world from
Jerusalem. We have explained this subject in books of ours
such as Jerusalem in the Qur’ān, Explaining Israel’s Mysterious
53
Imperial Agenda, Dajjāl the Qur’ān and Awwal al-Zamān, etc.

[See www.imranhosein.com]
Lunar Time
Perhaps, the most difficult and frustrating thing in Allah’s

creation that Dajjāl has encountered in his quest to build a
single global inter-connected society that would operate like
clockwork, is the Divinely-calibrated imprecise system of time
created by Allah Most High in which the moon is centrally
located. (It is imprecise we have to wait until the 29th day has ended before
we can know whether the month has ended). The Qur’ān has clearly
established that the moon must be used for counting the years:

‫ﻮرا َو َﻗ َّﺪ َر ُه‬

‫ﻮن‬ ‫اﻵﻳ ِ ﻟِﻘ ٍ ﻳﻌﻠﻤ‬ َ ‫ِﻚ إِﻻ َّ ِﺑﺎ ْﳊ َ ِّﻖ ُﻳ َﻔ ِّﺼ ُﻞ‬
54
CHAPTER SIX

insight.
Let us explain one more time that a lunar month, in which

a month can sometimes have 29 days and sometimes 30 days, is
imprecise because the 29th day of the month has to end before
anyone would know whether the month would now end, or
whether it would continue for one more day.
It was by Divine design that a system of time based on the

moon would frustrate the establishment of a global system of
time that would connect all of mankind into a single grid. The
consequences of a failure to establish that universal grid with a
universally applicable precise system of time, would be
catastrophic since it would not be possible for business, for
example (and this includes banking), to be conducted
electronically around the world through cyber space.
The moon does not exist and function in a vacuum. Rather

the moon is part of a larger whole in which all parts of Allah’s
creation move in harmony with each other. No part can ever
overtake each other:
‫ك اﻟ ْ َﻘ َﻤ َﺮ َو َﻻ اﻟﻠ َّﻴْ ُﻞ‬َ ‫ﻨﺒ ِﻐﻲ َ َﳍﺎ أَن ُﺗ ْﺪ ِر‬

َ ‫َﻻ ا َّﻟﺸ ْﻤ ُﺲ َﻳ‬
‫ﻮن‬ ‫اﻟﻨ َﻬ ِﺎر َو ُﻛ ٌّﻞ ِﰲ َﻓﻠ َ ٍ ﻳﺴﺒﺤ‬
َّ ‫َﺳﺎ ِﺑ ُﻖ‬
َ ُ ََْ‫ﻚ‬
Qur’ān, Ya Sīn, 36:40
55
Neither can the sun overtake the moon, nor can the night usurp
the time of day, since all of them float through space in
accordance with Our laws.
When Allah Most High created the Samawāt, or parallel

universes, and the earth, and then sent mankind to live in this
material universe in which we now live, He created and
designed everything according to a Mīzān, or balance, and
warned mankind not to disturb, or forsake, that Mīzān:
‫ان أ َ َّﻻ َﺗ ْﻄ َﻐ ْﻮا ِﰲ‬ ‫ﺿ ِﳌﻴ‬

َ ‫اﻟﺴ َﻤﺎء َر َﻓ َﻌ َﻬﺎ َو َو َ َﻊ ا ْ َﺰ‬
َّ ‫َو‬
ِ ‫ا ْ ِﳌﻴ َﺰ‬
‫ان‬
Qur’ān, al-Rahmān, 55:7-8
And He raised the sky high, and established, in all his creation, a
balance, with this grave warning that you must never disturb or
transgress that balance.
It should be obvious to our readers that the moon, and the

system of time in which the moon is centrally located, is
integrally connected to that Mīzān referred to above.
56
CHAPTER SIX
Absolute time—I am Time!
‫اﻪﻠﻟ‬
ِ َّ ‫ﻮل‬ ُ َّ ‫َﻋ ْﻦ أ َ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة َر ِﺿ َﻲ‬
ُ ‫ ﻗَ َﺎل ﻗَ َﺎل َر ُﺳ‬،‫اﻪﻠﻟ َﻋ ْﻨ ُﻪ‬
‫اﻪﻠﻟ‬
ُ َّ ‫ ﻗَ َﺎل‬: ‫اﻪﻠﻟ َﻋﻠَﻴْ ِﻪ َو َﺳﻠ ّ ََﻢ‬ ُ َّ َّ ‫َﺻ‬
َّ ‫ َوأ َ َﻧﺎ‬،‫اﻟﺪ ْﻫ َﺮ‬
‫ ِﺑﻴَ ِﺪي اﻟﻠ َّﻴْ ُﻞ‬،‫اﻟﺪ ْﻫ ُﺮ‬ َّ ‫ﺐ َﺑ ُﻨﻮ َآد َم‬ ُّ ‫َﻳ ُﺴ‬
‫اﻟﻨ َﻬ ُﺎر‬
َّ ‫َو‬
Abu Huraira reported: The Messenger of Allah, peace and
blessings be upon him, said, “Allah Almighty said: The son of
Adam abuses me. He curses time and I am time, for in my hand
are the night and day.”
Bukhārī, Muslim
When Allah Most High declared: I am time! The

implication is that Absolute time is with Him.
When He further declared that He created creation in 6

days and then He established Himself on His ‘Arsh, i.e., the
Throne or command center from which He rules and controls all creation,
the implication is that Absolute time is located at the ‘Arsh, and
hence that all parts of the system of time are ultimately
connected to Absolute time at the ‘Arsh. Here is one of several
verses of the Qur’ān which takes us to the ‘Arsh.
57
‫ات َو ْاﻷ َ ْر َض َو َﻣﺎ َﺑﻴْ َﻨ ُﻬ َﻤﺎ ِﰲ ﺳِ َّﺘ ِﺔ‬ َّ ‫اﻟ َّ ِﺬي َﺧﻠ َ َﻖ‬
َ ‫ﺳﺘ ﻋ ﻟﻌ ِ ﻟ ﲪ‬ َ
ً ‫أ َّﻳ ٍﺎم ُﺛ َّﻢ ا ْ َ َﻮى َ َ ا ْ َ ْﺮش ا َّﺮ ْ َ ُﻦ َﻓ ْﺎﺳﺄ ْل ِﺑ ِﻪ َﺧ ِﺒ‬
‫ﲑا‬
Qur'ān, al-Furqān, 25:59
He who has created the heavens and the earth and all that is
between them in six days, and is established on the throne of His
almightiness: the Most Gracious! Ask, then, about Him, [the]
One who is [truly] aware.
In addition to Absolute time, the Qur’ān has also revealed

the existence of cosmic time as that dimension of time which
connects with Absolute time.
Cosmic time:
‫اﻟﺴ َﻤﺎء إ ِ َﱃ ْاﻷ َ ْر ِض ُﺛ َّﻢ َﻳ ْﻌ ُﺮ ُج إِﻟَﻴْ ِﻪ ِﰲ‬ َّ ‫ُﻳ َﺪ ِّﺑ ُﺮ ْاﻷ َْﻣ َﺮ ِﻣ َﻦ‬
‫ون‬ َ ‫ﳑﺎ َﺗ ُﻌ ُّﺪ‬ َّ ِّ ‫ﺎن ِﻣ ْﻘ َﺪ ُار ُه أَﻟ ْ َﻒ َﺳ َﻨ ٍﺔ‬
َ ‫َ ْﻮم َﻛ‬
ٍ ‫ﻳ‬
Qur’ān, al-Sajdah, 32:5
He governs all that exists, from the celestial space to the earth;
and in the end all shall ascend unto Him [for judgment] on a Day
the length whereof will be [like] a thousand years of your
reckoning.
58
CHAPTER SIX
‫ﺎن ِﻣ ْﻘ َﺪ ُار ُه‬ ٍ ‫َﺗ ْﻌ ُﺮ ُج ْاﳌ َﻼ ِﺋ َﻜ ُﺔ َواﻟ ُّﺮ ُ ِ ﻳ‬

َ ‫وح إِﻟَﻴْﻪ ِﰲ َ ْﻮم َﻛ‬ َ
‫ﲔ أَﻟ ْ َﻒ َﺳ َﻨ ٍﺔ‬
َ ِ‫ﲬﺴ‬
َْ
Qur’ān, al-Maārij, 70:4
The angels and the Spirit, i.e., the Holy Spirit, ascend unto
Him daily, in a day the length which is like fifty thousand years.
It is certain that a system of multi-dimensional time must

have a Mizān which connects Absolute time with cosmic time,
and with lunar time; and it is also certain that the Mizān must
connect them harmoniously with each other. If we lose, or
become disconnected with lunar time, or the world of time in
which we live, then the world of cosmic time which is the
medium through which Absolute time can be approached,
would remain inaccessible. The price we would then pay is that
Nūr, or sacred light from Allah Most High, can no longer come
down on us from the world of cosmic time in order to enter our
hearts.
When we have no Nūr, or light, in our hearts we will remain

a people who are internally blind; the dreadful implication of
such blindness is that we would be raised blind in the next
world as well:
59
َ ِ‫ﺧ‬ ‫َ ﻓﻬ‬ ‫ﻣ‬

َ ‫ﺎن ِﰲ َﻫـ ِﺬ ِه أ ْﻋ َ َ ُ َﻮ ِﰲ اﻵ َﺮ ِة أ ْﻋ‬ َ ‫َو َ ﻦ َﻛ‬
ً ‫َوأ َ َﺿ ُّﻞ َﺳ ِﺒﻴﻼ‬
Whoever is blind in this world, i.e., internally blind, will be

blind in the life to come as well, and still farther astray from the
path of truth.
One of the consequences of blindness in this world is that

people would not ‘think’; they would not use their rational
faculty to recognize ‘Truth’. They would not see with the Nūr or
light, of Allah. This is precisely the kind of world that Dajjāl
seeks to achieve. Allah Most High has such a low opinion of
such people that He likens them to cattle:
‫َو َﻣ َﺜ ُﻞ اﻟ َّ ِﺬﻳ َﻦ َﻛ َﻔ ُﺮوا ْ َﻛ َﻤ َﺜ ِﻞ اﻟ َّ ِﺬي َﻳ ْﻨ ِﻌ ُﻖ ِ َﲟﺎ ﻻ َ َﻳ ْﺴ َﻤ ُﻊ‬

‫ﻮن‬ ‫ﻳﻌ ِﻘﻠ‬ ‫ﻋﻤ‬ َ
َ ُ ْ َ َ ‫إِﻻ ّ ُد َﻋﺎء َوﻧ َِﺪاء ُﺻ ٌّﻢ ُﺑ ْﻜ ٌﻢ ُ ْ ٌﻲ َﻓ ُﻬ ْﻢ ﻻ‬
Qur’ān, al-Baqarah, 2:171
The parable of those who are bent on denying the truth is that of
the beast which hears the shepherd's cry, and hears in it nothing
but the sound of a voice and a call. Deaf are they, and dumb, and
blind: for they do not use their reason.
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CHAPTER SIX
‫ﻨﻜﺎ‬
ً ‫ﻴﺸ ًﺔ َﺿ‬ َّ ِ‫َو َﻣ ْﻦ أ َ ْﻋ َﺮ َض َﻋﻦ ِذ ْﻛ ِﺮي َﻓﺈ‬
َ ‫ن ﻟ َ ُﻪ َﻣ ِﻌ‬
َِ ‫ﳓﺸ ﻳ‬
َ ‫َو َ ْ ُ ُﺮ ُه َ ْﻮ َم اﻟْﻘِﻴَ َﺎﻣﺔ أ ْﻋ‬
Qur’ān, Tā Hā, 20:124
But as for him who shall turn away from remembering Me —he
will be confined to a narrow and meaningless life, and on the Day
of Resurrection We shall raise him up blind.
When Allah Most High created the Samā al-Dunyah (i.e.,

the material universe in which we live) He also created doors or gates
through which we can pass from this world of space and time to
other worlds of space and time:
‫ﱪوا ْ َﻋ ْﻨ َﻬﺎ ﻻ َ ُﺗ َﻔ ّﺘ َُﺢ‬ ‫إِ َ َ ﻳ َ ﺑ‬

ُ َ ‫ن اﻟ ّ ِﺬ َﻦ َﻛ ّﺬ ُﻮا ْ ِﺑ َﺂﻳﺎ ِﺗ َﻨﺎ َو ْاﺳ َﺘ ْﻜ‬
ّ
‫اﳉ َ َّﻨ َﺔ َﺣ َّﱴ َﻳﻠ ِ َﺞ‬
ْ ‫ﻮن‬ ‫ﺧﻠ‬ ‫َﺑ‬
َ ُ ُ ‫اﻟﺴ َﻤﺎء َوﻻ َ َﻳ ْﺪ‬ َّ ‫اب‬ ُ ‫َ ُﳍ ْﻢ أ ْ َﻮ‬
َ ‫ِﻚ َﳒ ْ ِﺰي ا ْ ُﳌ ْﺠ ِﺮﻣ‬
‫ِﲔ‬ َ ‫اﳋﻴَ ِﺎط َو َﻛ َﺬﻟ‬
ِ ْ ‫اﳉ َ َﻤ ُﻞ ِﰲ َﺳ ِّﻢ‬
ْ
Qur’ān, al-‘Arāf, 7:40
The doors (or gates) of the universe (through which the Angels
descend into this world of space and time and which servants of
Allah can traverse with Basar, i.e., internal sight, beyond this
world of space and time to other worlds) would not be opened to
those who scornfully reject our Ayāt; and they cannot enter
61
Jannah until a camel can pass through the eye of a needle (hence
never), and thus do We punish such as are lost in sin.
‫اﻟﺴ َﻤﺎء َﻓ َﻈﻠُّﻮا ْ ﻓِﻴ ِﻪ‬ َّ ‫َوﻟ َْﻮ َﻓ َﺘ ْﺤ َﻨﺎ َﻋﻠَﻴْ ِﻬﻢ َﺑ ًﺎﺑﺎ ِّﻣ َﻦ‬
‫ﻮن ﻟ َ َﻘﺎﻟ ُﻮا ْ إ ِ َّ َﳕﺎ ُﺳ ِّﻜ َﺮ ْت أ َ ْﺑ َﺼ ُﺎر َﻧﺎ َﺑ ْﻞ َﳓْ ُﻦ َﻗ ْﻮ ٌم‬ ‫ﻳﻌ ﺟ‬
َ ُ ‫َ ْ ُﺮ‬
‫ون‬ َ ‫ﻮر‬ُ ‫َّﻣ ْﺴ ُﺤ‬
Yet even had We opened to them a gateway to heaven and they

had ascended, on and on, up to it, (in order to travel through
time), they would surely have said, "It is only our eyes that are
spellbound! Nay, we have been bewitched!”
Allah Most High created a system of time with which we

were supposed to live, and through which we were supposed to
measure time and, more importantly, traverse through different
worlds of space and time. That system of time was created and
designed by Allah Most High to play a critically important role
in our spiritual life. We must see with it, hear with it, think with
it, and live with it. We must sleep with it and wake from sleep
with it. Most importantly of all, our hearts must beat in
synchrony with it. When a people stop thinking, Dajjāl seduces
them to disturb and transgress that balance as it applies to the
system of time; the consequence is that they lose meaningful
contact with that system of time, and pay a dreadful price for it.
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CHAPTER SIX
This book is written to remind our readers who still

‘think’, that the Hilāl, or crescent moon, and the different phases
of the moon (all of which we see with our naked eyes), are
located at the very heart of that Divinely-ordained system of
time:
. . . ‫ِﻴﺖ ﻟ َِّﻠﻨ ِﺎس َوا ْﳊ َ ِّﺞ‬ َ ‫َﻳ ْﺴﺄَﻟ ُﻮ َﻧ‬

ُ ‫ﻚ َﻋ ِﻦ اﻷﻫِ ﻠ َّ ِﺔ ُﻗ ْﻞ ﻫِ َﻲ َﻣ َﻮاﻗ‬
Qur’ān, al-Baqarah, 2:189
And they question you about the crescent moons; Say to them
that the crescent moon delivers a system of time through which
time can be measured. The crescent moon must therefore be used
to determine the time of the Hajj or pilgrimage to the Ka’aba in
Makkah …
The Qur’ān has further explained that the function of the

sun, in that system of time, is to illumine the moon, and that the
constant movement of the moon around the earth is designed
to allow the moon to be progressively illumined in such a way
as would deliver a system of time with which mankind can
compute time:

‫ﻮرا َوﻗَ َّﺪ َر ُه‬

‫ﻮن‬ ‫اﻵﻳ ِ ﻟِﻘ ٍ ﻳﻌﻠﻤ‬َ ‫ِﻚ إِﻻ َّ ِﺑﺎ ْﳊ َ ِّﻖ ُﻳ َﻔ ِّﺼ ُﻞ‬
63
insight.
Allah Most High has reminded us, lest we forget, that the
night, day, sun, moon and stars have all been created in order
to function for the sake of mankind, and all function in ways
which provide benefit for mankind:
‫َواﻟ ْ َّﻨ َﻬ َﺎر َوا َّﻟﺸ ْﻤ َﺲ َواﻟ ْ َﻘ َﻤ َﺮ‬ ‫ﺨ ََﺮ ﻟ َ ُﻜ ُﻢ اﻟﻠ َّﻴْ َﻞ‬
ّ ‫َو َﺳ‬
‫ﺎت‬ٍ ‫ِﻚ َﻵ َﻳ‬ َ ‫ن ِﰲ َذﻟ‬ َّ ِ ‫ِﺑﺄ َ ْﻣ ِﺮ ِه إ‬ ٌ ‫ﺨ ََﺮ‬
‫ات‬ ّ ‫ﻮم ُﻣ َﺴ‬ ُ ‫َواﻟ ْ ُّﻨ ُﺠ‬
‫ﻮن‬ ‫ﻟِﻘ ٍ ﻳﻌ ِﻘﻠ‬
َ ُ ْ َ ‫ّ َ ْﻮم‬
Qur’ān, al-Nahl, 16:12
And He has made the night and the day and the sun and the
moon subservient to His laws, so that they be of use to you; and
all the stars are subservient to His command: in this, behold,
there are messages indeed for people who use their rational
faculty!
The Qur’ān explains that the stages of growth and of

decline of the moon are meant to provide a compass with which
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CHAPTER SIX
mankind should navigate time during the period of a lunar

month:
ِ ‫َواﻟ ْ َﻘ َﻤ َﺮ َﻗ َّﺪ ْر َﻧ ُﺎه َﻣ َﻨ ِﺎز َل َﺣ َّﱴ َﻋ َﺎد َﻛﺎﻟ ْ ُﻌ ْﺮ ُﺟ‬

‫ﻮن‬
ِ ‫اﻟ ْ َﻘ ِﺪ‬
‫ﻳﻢ‬
Qur’ān, Ya Sīn, 36:39
And We have ordained for the moon that it would traverse stages
of growth and of decline until it returns like an old, dried-up and
curved branch of a date-palm.
For the Servants of Allah Most High, there is no month

other than a lunar month. So long as mankind lived with the
moon — from the time of its birth as a crescent moon, and
through its stages of growth and of decline until it returned as
an “old dry withered branch of date-palm” — mankind lived in
a normal world of time in which a year used to pass like a year,
a month like a month, a week like a week, a day like a day, etc.
The normal world of time was also a sacred world of time;
hence time could function as a vehicle for the heart to travel to
worlds beyond this world.
The famous poet, Dr. Muhammad Iqbāl, once wrote that

“there are worlds beyond the stars”:
‫ﻴ‬ ‫ﺳﺗﺎﺭﻭں ﺳﮯ آ ﺟ ﺎں اور ﺑ‬
65
But the pagan Arabs changed that system of time and, as a

consequence, many of them remained deaf, dumb, and blind
when Allah Most raised the last of the Prophets from within
their own people. The Qur’ān took note of this Kufr, or
disbelief, of the pagan Arabs who used to periodically add an
additional month to the year of twelve lunar months so that the
lunar year could be synchronized with the solar year. Allah
Most High condemned this tampering with the system of time
as Kufr or disbelief:
ْ ‫ﻲء ِز َﻳ َﺎد ٌة ِﰲ اﻟ ْ ُﻜ ْﻔ ِﺮ ُﻳ َﻀ ُّﻞ ِﺑ ِﻪ اﻟ َّ ِﺬﻳ َﻦ َﻛ َﻔ ُﺮوا‬ ِ‫ﻟﻨﺴ‬

ُ َّ ‫إ ِ َّ َﳕﺎ ا‬
‫ُﳛِﻠ ِ ّﻮ َﻧ ُﻪ َﻋ ًﺎﻣﺎ َو ُﳛ َ ّ ِﺮ ُﻣﻮ َﻧ ُﻪ َﻋ ًﺎﻣﺎ ﻟِ ّﻴُ َﻮ ِاﻃ ُﺆوا ْ ِﻋ َّﺪ َة َﻣﺎ َﺣ َّﺮ َم‬
‫اﻪﻠﻟ‬ ِ ِ ‫ﻮء أ َ ْﻋ َﻤ‬
ُ ّ ‫ﺎﳍ ْﻢ َو‬ ُ ‫اﻪﻠﻟ ُز ِّﻳ َﻦ َ ُﳍ ْﻢ ُﺳ‬ ُ ّ ‫اﻪﻠﻟ َﻓﻴُ ِﺤﻠُّﻮا ْ َﻣﺎ َﺣ َّﺮ َم‬ ُّ
‫ﻻ َ َﻳ ْﻬ ِﺪي اﻟ ْ َﻘ ْﻮ َم اﻟ ْ َﻜﺎ ِﻓ ِﺮﻳ َﻦ‬
Qur’ān, al-Taubah, 9:37
This is yet another instance of their rejection of Truth that they

interfered with, and changed, the system of time ordained by
Allah Most High in which a year is comprised of twelve lunar
months. Rather, they made it permissible to add another month
on some occasions, while on others they did not allow the
additional month; thus, were they led astray. In keeping to twelve
months in a year at some times, while changing it at other times,
they pretended that they were in conformity with Allah’s system
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CHAPTER SIX
of time. Their evil conduct might have appeared to them to be

good, but they must know that Allah does not provide guidance
to people who reject truth in such a way.
Then came another pagan civilization which appeared on

the stage of the world as modern Western civilization. It
emerged in Ākhir al-Zamān, or the End-time, and, like the
pagan Arabs, maintained the year with twelve months, but
arbitrarily decided that some months would be 30 days long,
and others would be 31, while only one month, i.e., February,
would sometimes have 28 days and sometimes 29. It thus gave
to mankind a new system of time which deliberately departed
from the lunar month while synchronizing a lunar year of
twelve months with a solar year.
We remind our gentle readers that the calendar of Pope

Gregory xiii which is now almost universally used (as well as
the previous Julien calendar) represent a destructive attack on
the sacred system of time which functions everywhere in Allah’s
creation, and in which the lunar month is located at the very
heart. They both abandoned that sacred system of time and
substituted in its place a bogus system of time in which they
chose, like the pagan Arabs before them, to keep twelve months
to constitute one year, but arbitrarily decided to dispense with
the lunar month and replace it with months some of which
were now 31, 30, 29 and 28 days long.
Modern Western civilization then went on to impose this

Satanic Gregorian system of civil time on all of mankind and in
67
the process the pagan West has succeeded in getting 999 out of
every 1000 of mankind to abandon the sacred system of time
given by the One Supreme God of all of mankind.
Our gentle readers do not need PhDs to recognize that the

Pope in Rome acted in this way on behalf of Dajjāl the false
Messiah.
As a consequence of the universal acceptance of this

change from the lunar system of time, in which most people
entered into Kufr or disbelief, mankind no longer lives with the
system of time ordained by Allah Most High. Most Muslims
now turn to the moon only for the purpose of determining
when to observe such religious events as the fast of the month
of Ramadān and the celebration of Eīd al-Fitr and Eīd al-Adhā.
Here is compelling evidence which confirms the dire

warning in the Qur’ān in Sūrah al-‘Asr, that when the late
afternoon of history arrives, mankind would live in a state of
loss, save those who have faith and whose conduct is righteous,
and who exhort each other to hold on to Truth, and to be
patient in adversity!
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CHAPTER SIX
‫ﺎن ﻟ َ ِﻔﻲ ُﺧ ْﺴ ٍﺮ إ ِ َّﻻ اﻟ َّ ِﺬﻳ َﻦ‬

۞
َ ‫ﻧﺴ‬ َ ‫اﻹ‬
ِْ ‫ن‬َّ ِ ‫َواﻟ ْ َﻌ ْﺼﺮ إ‬
۞
‫ﺎت َو َﺗ َﻮا َﺻ ْﻮا ِﺑﺎ ْﳊَ ِّﻖ‬ َّ ‫آ َﻣ ُﻨﻮا َو َﻋ ِﻤﻠُﻮا‬

ِ َ‫اﻟﺼ ِﺎﳊ‬
‫ﱪ‬ َّ ‫َو َﺗ َﻮا َﺻ ْﻮا ِﺑ‬
ِ ْ ‫ﺎﻟﺼ‬
Qur’ān, al-Asr, 103:1-3
Allah Most High takes an oath by that moment in time when the
late afternoon of history arrives, that all of mankind would, at
that time, be living in a state of loss, save those who have faith
and are righteous in conduct, and who exhort each other to hold
fast to Truth, and to be patient in the adversities of that time.
The Qur’ān prophesied that mankind would abandon the

moon, and in the process would abandon the system of time
ordained for them by Allah Most. It did so when it declared (in
an Ayah Mutashābihah), that when the Last Hour approaches
close, the moon would be broken asunder, in the sense that its
Divinely-ordained function as a means of counting the years,
and measuring time, would be universally abandoned:
‫ﻧﺸ َّﻖ اﻟ ْ َﻘ َﻤ ُﺮ‬

َ ‫ﺎﻋ ُﺔ َوا‬
َ ‫اﻟﺴ‬
َّ ‫ﺖ‬
ِ ‫ﱰ َﺑ‬ ‫اﻗ‬
ََْ
Qur’ān, al-Qamar, 54:1
69
When the last hour draws near, the moon would be broken
asunder (and hence destroyed)!
That is precisely what has now occurred – as explained in this

book. Just ask anyone what is his age? – and readers would get
compelling evidence of the universal abandonment of the moon
for the measurement of the time.
The result of this abandonment of the system of time

ordained by Allah is that the ominous prophecy of Prophet
Muhammad (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬has now been fulfilled for most of
mankind, and a strange and ominous world has emerged in
which time now moves faster and yet faster. The blessed
Prophet prophesied that a whole year would pass like a month,
and a whole month would pass like a week, and a whole week
like a day, etc.:
‫ َﺣ َّﺪ َﺛ َﻨﺎ َﺧﺎﻟ ُِﺪ ْﺑ ُﻦ‬،‫ور ُّي‬ ِ ‫اﻟﺪ‬ ُّ ‫َﺣ َّﺪ َﺛ َﻨﺎ َﻋ َّﺒ ُﺎس ْﺑ ُﻦ ُﳏ َ َّﻤ ٍﺪ‬
‫ َﻋ ْﻦ َﺳ ْﻌ ِﺪ ْﺑ ِﻦ‬،‫اﻪﻠﻟ ْﺑ ُﻦ ُﻋ َﻤ َﺮ اﻟ ْ ُﻌ َﻤ ِﺮ ُّي‬
ِ َّ ‫ َﺣ َّﺪ َﺛ َﻨﺎ َﻋ ْﺒ ُﺪ‬،‫ﳐﻠ َ ٍﺪ‬
ْ َ
ٍ ‫ َﻋ ْﻦ أ َ َﻧ ِﺲ ْﺑ ِﻦ َﻣﺎﻟ‬،‫َﺳﻌِﻴ ٍﺪ اﻷ َ ْﻧ َﺼ ِﺎر ِّي‬
ُ ‫ َﻗ َﺎل َﻗ َﺎل َر ُﺳ‬،‫ِﻚ‬
‫ﻮل‬
‫ﺎن‬ ‫ﺎﻋ ُﺔ َﺣ َّﱴ َﻳ َﺘ َﻘ َﺎر ﻟ‬ ُ ‫اﻪﻠﻟ ﷺ "ﻻ َ َﺗ ُﻘ‬
ُ ‫ب ا ّﺰ ََﻣ‬
َ َ ‫اﻟﺴ‬
َّ ‫ﻮم‬ ِ َّ
‫اﻟﺴ َﻨ ُﺔ َﻛﺎ َّﻟﺸ ْﻬ ِﺮ َوا َّﻟﺸ ْﻬ ُﺮ َﻛ ْ ِ ﺗﻜ‬ ‫ﻓﺘﻜ‬
ُ ُ َ ‫ﺎﳉ ُ ُﻤ َﻌﺔ َو‬
‫ﻮن‬ ُ ُ ََ
َّ ‫ﻮن‬
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CHAPTER SIX
‫ﺎﻟﺴ َ ِ ﺗﻜ‬ َّ ‫ﻮن اﻟْﻴَ ْﻮ ُم َﻛ‬ ‫ﻟﻴ ِ ﻳﻜ‬

‫ﻮن‬ُ ُ َ ‫ﺎﻋﺔ َو‬ ُ ُ َ ‫اﳉُ ُﻤ َﻌ ُﺔ َﻛﺎ ْ َ ْﻮم َو‬ ْ
ٌ ‫ َﻗ َﺎل أ َ ُﺑﻮ ِﻋﻴ َ َﻫ َﺬا َﺣ ِﺪ‬. "‫ﺎﻟﻨﺎر‬
‫ﻳﺚ‬ َّ ‫ﺎﻋ ُﺔ َﻛﺎ َّﻟﻀ ْﺮ َﻣ ِﺔ ِﺑ‬
َ ‫اﻟﺴ‬َّ
‫ َو َﺳ ْﻌ ُﺪ ْﺑ ُﻦ َﺳﻌِﻴ ٍﺪ ُﻫ َﻮ أ َ ُﺧﻮ َﳛ ْ َﲕ‬. ‫ﻳﺐ ِﻣ ْﻦ َﻫ َﺬا اﻟ َْﻮ ْﺟ ِﻪ‬ ٌ ‫َ ِﺮ‬
‫ﻏ‬
. ‫ْﺑ ِﻦ َﺳﻌِﻴ ٍﺪ اﻷ َ ْﻧ َﺼ ِﺎر ِّي‬
Anas bin Malik narrated that the Allah's Messenger said:
"The Last Hour shall not be established until time is constricted,

and a year would pass like a month, a month like the week, and a
week like the day, and a day is like an hour, and an hour like the
time it takes to kindle a fire."
Sahīh Bukhārī
This writer argues that when mankind abandoned the

system of time ordained by Allah Most High, and was seduced
into embracing a rival system of ever-advancing technological
time, the predictable result was that the Mizān or, balance
ordained by Allah Most High in His creation, was disturbed,
and the hearts of most of mankind no longer beat in harmony
with time as ordained by Allah. This is the explanation for the
perception that time is now moving faster and yet faster.
Islamic eschatology allows us to identify that rival system

of technological time, in which time moves faster and yet faster,
71
with Dajjāl the false Messiah. We do so, of course, within the

context of an Islamic eschatological explanation of a modern
western civilization which, like Dajjāl, has the word Kufr
written on its forehead.
Dajjāl’s master-plan of delivering both a bogus system of

time, as well as faster-moving technological time is unfolding
before our bewildered eyes, and the first two casualties are as
follows:
Firstly, those who are trapped in faster-moving
technological time no longer have enough time to recite the
Qur’ān as it ought to be recited, i.e., cover-to-cover once a
month. The Qur’ān has recorded a complaint of Prophet
Muhammad (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬who complained to Allah Most
High that his people have forsaken the Qur’ān:
‫ن َﻗ ْﻮ ِﻣﻲ َّاﲣَ ُﺬوا َﻫ َﺬا‬

َّ ِ ‫ب إ‬
ِّ ‫ﻮل َﻳﺎ َر‬ُ ‫َوﻗَ َﺎل اﻟ َّﺮ ُﺳ‬
‫ﻮرا‬ً ‫آن َﻣ ْﻬ ُﺠ‬ ‫ﻟﻘ‬
َ ‫ا ْ ُ ْﺮ‬
Qur’ān, al-Furqān, 25:30
And on that Day the Messenger of Allah will say: “O my Lord-

God. Behold, my people have forsaken this Qur’ān!”
The very first evidence of such a betrayal of the Qur’ān is

when Muslims no longer recite the Qur’ān in accordance with
the Divinely-ordained way that it must be recited.
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CHAPTER SIX
As a consequence of this betrayal of the Book of Allah,

they can neither study the Qur’ān, nor can the Qur’ān deliver
for them a Hijāb which would separate them from the godless
world, and also cover and protect them from so many dangers
which keep on unfolding in the end-time.
Secondly, as they abandon the system of time ordained by

Allah Most High, they are eventually condemned to live in a
spiritual vacuum; and as they are embraced by faster moving
technological time, they become imprisoned in Dajjāl’s system
of time. Such people become shallow thinkers who live
moment-to-moment in small capsules of time. They cannot
connect the dots of history to read, and understand the past
correctly; they cannot penetrate the world today in order to
understand the reality which now confronts them; and they
lack the insight with which to anticipate the even more
dangerous world which lies ahead.
The main purpose of this book is to direct the attention of

readers to the role of the continuous recitation of the Qur’ān,
cover-to-cover every lunar month, and in the way that Allah
Most High ordained that the Qur’ān be recited, as the means
through which Muslims might recover the lost Mizān, and to
also return to the system of time ordained by Allah Most High.
They can thus escape from the embrace of Dajjāl’s rival system
of time.
This will be possible because Allah Most High has

delivered a Mizān in the Qur’ān, and as they recite the Qur’ān
73
as it ought to be recited, the Qur’ān restores Mizān to their

hearts:
‫ِﳌﻴ‬ ‫ﳊ‬ ‫َﻧ‬ َ ُ َّ

‫ان َو َﻣﺎ‬
َ ‫ﺎب ِﺑﺎ ْ َ ِّﻖ َوا ْ َﺰ‬َ ‫اﻪﻠﻟ اﻟ ّ ِﺬي أ َﺰ َل اﻟْﻜِ َﺘ‬
‫ﻳﺐ‬ ‫اﻟﺴ َ ﻗ‬ َّ ‫ﻳﻚ ﻟ َ َﻌ َّﻞ‬
ٌ ‫ﺎﻋ َﺔ َ ِﺮ‬ َ ‫ُﻳ ْﺪ ِر‬
Qur'ān, al-Shurā, 42:17
Allah Most High has sent down the Book with Truth and with a
balance within it; when will you realize that the Last Hour is
close, and that you will need that book and that balance more
than ever before?
As the reader follows the method of recitation of the

Qur’ān explained in this book, he or she will recover the Mizān
of time and consequently experience a return to a perception of
time passing normally; hence a year would once more pass like
a year, a month like a month, a week like a week, a day like a
day, etc.
This book thus presents compelling evidence of the

strategic importance of Islamic eschatology as it recognizes this
extraordinary role of the continuous genuine recitation of the
Qur’ān (as distinct from other ways of reciting the Qur’ān) for
delivering safety in the end-time.
The Hindu, Buddhist, Jew and Christian would have to

find an alternative means through which to restore normal time
74
CHAPTER SIX
to his life, if he chooses not to turn to this Qur’ān. The Muslim

is fortunate that he has the Divinely-protected Qur’ān.
75
CHAPTER SEVEN
Benefit of reciting the Qur’ān

as it ought to be recited
]
َ ‫ﲔ اﻟ َّ ِﺬﻳ َﻦ ﻻ‬ َ ‫ﺮآن َﺟ َﻌﻠ ْ َﻨﺎ َﺑﻴْ َﻨ‬

َ ْ ‫ﻚ َو َﺑ‬ ‫ﻗ ْ ﻟﻘ‬
َ ُ ْ ‫َوإ ِ َذا ََﺮأ َت ا‬
‫ﻮرا‬ َ ‫ﻮن ِﺑﺎﻵﺧِ َﺮ ِة ﺣ‬
ً ‫ِﺠ ًﺎﺑﺎ َّﻣ ْﺴ ُﺘ‬ ‫ﻣِﻨ‬
َ ُ ‫ُﻳ ْﺆ‬
Whenever you recite the Qur'ān (as it ought to be recited), We

place an invisible barrier between you and those who believe not
in the life to come; hence you remain protected from their
attacks.
H istorical time had a sunrise, and moves constantly to a

sunset. The Qur’ān has warned that when the late
afternoon of history arrives, all of mankind would be in a state
77
of loss — other than those who have faith in Allah Most High,
who are righteous in conduct, and who exhort one another to
steadfastly hold on to Truth and to be patience in the face of
the trials, difficulties and adversities of that period of time:
‫ﺎن ﻟ َ ِﻔﻲ ُﺧ ْﺴ ٍﺮ إ ِ َّﻻ اﻟ َّ ِﺬﻳ َﻦ آ َﻣ ُﻨﻮا‬

۞
َ ‫ﻧﺴ‬ َ ‫اﻹ‬
ِْ ‫ن‬ َّ ِ ‫َواﻟ ْ َﻌ ْﺼ ِﺮ إ‬
۞
‫ﱪ‬ َّ ‫ﺎت َو َﺗ َﻮا َﺻ ْﻮا ِﺑﺎ ْﳊَ ِّﻖ َو َﺗ َﻮا َﺻ ْﻮا ِﺑ‬
ِ ْ ‫ﺎﻟﺼ‬ َّ ‫َو َﻋ ِﻤﻠُﻮا‬
ِ َ ‫اﻟﺼ ِﺎﳊ‬
Qur'ān, al-‘Asr, 103:1-3
CONSIDER the flight of time in History as it travels from its

sunrise to its sunset and arrives at the late afternoon of history.
Verily, mankind is bound to lose itself in the face of the tests and
trials of that period of time, unless they be of those who attain to
faith, and do good works, and enjoin upon one another the
keeping to truth, and enjoin upon one another patience in
adversity.
Among the tests and trials of that period of time which

would be the late afternoon of history, is the supreme test
related to time itself. As mankind is misdirected and seduced
into abandoning the system of time ordained by Allah Most
High, Prophet Muhammad (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬warned that they will
experience time moving faster and yet faster. This would occur
because the hearts of such people would be moving more and
more in the direction of Kufr or disbelief.
78
CHAPTER SEVEN
This book was written to direct readers to that way of

reciting the Qur’ān which would restore such hearts to the way
of Allah in such wise that hearts would now beat in harmony
with the rest of Allah’s creation. The result of such constant
recitation of the Qur’ān is that time would no longer move
faster and yet faster, but, rather, would now move in a normal
way as intended by Allah Most High.
There are, of course, many other benefits of reciting the

Qur’ān constantly in accordance with the method explained in
this book and in order to complete it once a month. For
example, Allah Most High has declared that He would place a
Hijāb that would protect us from the harm that comes from the
godless world in which we now live:
َ ‫ﲔ اﻟ َّ ِﺬﻳ َﻦ ﻻ‬ َ ‫ﺮآن َﺟ َﻌﻠ ْ َﻨﺎ َﺑﻴْ َﻨ‬

َ ْ ‫ﻚ َو َﺑ‬ ‫ﻗ ْ ﻟﻘ‬
َ ُ ْ ‫َوإ ِ َذا ََﺮأ َت ا‬
‫ﻮرا‬ َ ‫ﻮن ِﺑﺎﻵﺧِ َﺮ ِة ﺣ‬
ً ‫ِﺠ ًﺎﺑﺎ َّﻣ ْﺴ ُﺘ‬ ‫ﻣِﻨ‬
َ ُ ‫ُﻳ ْﺆ‬
Whenever you recite the Qur'ān (as it ought to be recited), We

place an invisible barrier between you and those who believe not
in the life to come; hence you remain protected from their
attacks.
79
Conclusion
I t would be difficult to explain why most of those who read

this book in this bleak modern age, including many who
have been attached to the Qur’ān all their lives, would learn
things about the Qur’ān which they never knew before, and
which they now learn for the very first time. Their first reaction
would be one of shock, and this might provoke them to doubt
the knowledge presented in this book. We urge them, gently so,
to study the book carefully before passing adverse judgement.
Some of our readers would be surprised to learn from the

evidence provided in this book, that they have an obligation to
the Qur’ān to recite it cover-to-cover once a month all through
their lives; and that if they do not do so, they may possibly
enter the company of those have forsaken or abandoned the
Qur’ān. We remind them of the complaint made by Prophet
Muhammad (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬who complained to Allah Most
High, that his people have forsaken the Qur’ān. That complaint
81
is so great that it constitutes a verse of the Qur’ān itself:
‫ن ﻗَ ْﻮ ِﻣﻲ َّاﲣَ ُﺬوا َﻫ َﺬا‬

َّ ِ ‫ب إ‬
ِّ ‫ﻮل َﻳﺎ َر‬ُ ‫َو َﻗ َﺎل اﻟ َّﺮ ُﺳ‬
‫ﻮرا‬ً ‫آن َﻣ ْﻬ ُﺠ‬ ‫ﻟﻘ‬
َ ‫ا ْ ُ ْﺮ‬
Qur’ān, al-Furqān, 25:30
The Messenger of Allah complained to Allah Most High saying:

“O my Lord-God! My people have forsaken this Qur’ān.”
It is even more astonishing that the very people who have

essentially abandoned the Qur’ān, or have less than a passing
acquaintance with the knowledge presented in this book
concerning the Qur’ān, and who now sit as Chairmen, or as
members of Management Committees which control the affairs
of Masājid, should prevent this writer from teaching and
lecturing in the Masājid over which they have control.
The reason for this ominous take-over of the Houses of

Allah in the world of Islam by such people is because the
enemies of Islam want to silence the authentic scholars of Islam
world-wide, and substitute them with those who teach and
preach Islam in a manner which offers no threat to Dajjāl and
his evil Zionist plan to rule the world.
Prophet Muhammad (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬warned of an age when
nothing would remain of Islam but the name; and he went on to
provide us with the means by which we would recognize that
82
CONCLUSION
age. He said that nothing would remain of the Qur’ān but the
traces of the writing. Hence it would be in consequence of the
abandonment of the Qur’ān that the great collapse would
occur. He then went on to prophesy that the Masājid would be
grand structures but would be devoid of guidance. They would
be devoid of guidance because the Qur’ān is not properly
explained and taught in the Masājid, and this, in turn, would be
because the scholars who can teach with competence are not
allowed to teach and preach in the Masājid. The blessed
Prophet ended his prophecy by directing primary attention to
the scholars of Islam who betray Islam while remaining
attached to such Masājid where freedom is effectively denied,
and which are hence devoid of guidance. He declared of such
scholars of Islam that they were the worst people beneath the
sky:
‫ﻳﻮﺷﻚ أن ﻳﺄﰐ ﻋ اﻟﻨﺎس زﻣﺎن ﻻ ﻳﺒ ﻣﻦ‬

‫اﻹﺳﻼم إﻻ اﲰﻪ وﻻ ﻳﺒ ﻣﻦ اﻟﻘﺮآن إﻻ رﲰﻪ‬
، ‫ ﻣﺴﺎﺟﺪﻫﻢ ﻋﺎﻣﺮة وﻫﻲ ﺧﺮاب ﻣﻦ اﳍﺪى‬،
‫ ﻣﻦ ﻋﻨﺪﻫﻢ‬، ‫ﻋﻠﻤﺎؤﻫﻢ ﺷﺮ ﻣﻦ ﲢﺖ أدﻳﻢ اﻟﺴﻤﺎء‬
‫ وﻓﻴﻬﻢ ﺗﻌﻮد‬، ‫ﲣﺮج اﻟﻔﺘﻨﺔ‬
83
There will come a time upon a people when nothing would

remain of Islam but the name, nothing would remain of the
Qur’ān except the form of its letters. Their Masājid would be
grand structures but would be devoid of guidance. Their religious
scholars would be the worst people beneath the sky, corruption
would emerge from them, and return to them—hence they would
be the main cause of the collapse.
Sunan, Baihaqī
While we can forgive those who do sinful things to us,

personally, we cannot forgive those who prevent us from
teaching the blessed Qur’ān—particularly so in the House of
Allah; and so, if our effort to teach the Qur’ān is accepted by
Allah Most High, those who deny us permission to teach the
Qur’ān will have to answer on Judgement Day for their sinful
conduct. If they are cast into the hellfire because they prevented
the scholars of Islam from teaching the Qur’ān, particularly in
the Masjid, they will have only themselves to blame.
We pray that this Qur'ān may eventually force open the

doors of the Masjid for those who have faith in the Qur'ān, and
who are faithful to the Qur'ān. Ameen!
We live in a world in which believers have less and less time for
reciting the Qur’ān, and as a consequence there are many who
now no longer recite the book; it is not far-fetched to anticipate
that a generation will come which will abandon the recitation
of the Qur'ān. The Qur'ān has indeed warned of precisely such
84
CONCLUSION
desertion of the Holy Book. It has done so in a complaint of the

Prophet which was quoted above: (Qur’ān, al-Furqān, 25:30).
The Messenger of Allah complained: O my Lord-God, surely my

people have forsaken this Qur’ān.
The Qur’ān must also be studied!
In addition to reciting the Qur’ān continuously, we must study

it so that we might locate the explanation of all things which it
offers:
‫ﺎب ِﺗ ْﺒﻴَﺎ ًﻧﺎ ﻟ ّ ُِﻜ ّ ِﻞ َﺷ ْﻲ ٍء َو ُﻫ ًﺪى‬َ ‫ﻚ اﻟْﻜِ َﺘ‬ َ ْ‫َو َﻧ َّﺰﻟ ْ َﻨﺎ َﻋﻠَﻴ‬
‫ﲔ‬َ ‫ﲪ ًﺔ ﻟِﻠ ْ ُﻤ ْﺴﻠ ِ ِﻤ‬ ‫ﺑﺸ‬
َ ْ ‫َو ُ ْ َﺮى َو َر‬
Qur’ān, al-Nahl, 16:89
And we have sent down to thee, Oh Muhammad, a Book which

explains all things and provides guidance, which is kindness and
Mercy for Muslims.
The Qur’ān explains, for example, that money must have

intrinsic value so that it can faithfully store value over time.
Thus, the Qur’ān makes explicit mention of the Dinār or gold
coin, and Dirham or silver coin, as money. When such money is
used it can faithfully store value over a long a period of time;
hence the young men who fled it the cave as described in Sūrah
al-Kahf, and who slept for 300 years, could still buy food with
85
their money after such a long period of time. (We may note here in
passing that when the Qur’ān declares that they slept for 300 years—“but
they added nine”—it indicates a sinful attempt to replace lunar time with
solar time as a means of measuring the passage of time: 300 lunar years + 9
lunar years = 300 solar years. This writer is grateful to one of his students
who directed his attention to this understanding of the verse of the Qur’ān.)
The Qur’ān also describes money to be materially tangible.
Money has weight, since the Israelites opposed the
appointment of Tālūt or Saul, as their King because, as they
argued in Sūrah al-Baqarah (2:247), he did not possess even a
Sa’a of wealth. A Sa’a is, of course, a measure of weight.
It is certainly a betrayal of the Qur’ān that multitudes of

Muslims today remain in a state of blissful ignorance of the
dangerous changes which are taking place in the world of
money.
This writer has devoted his entire life to producing books

which locate much of what the Qur’ān has explained
concerning the age in which we now live, i.e., Ākhir al-Zamān
or the End-time.
This writer offers this book entitled: The Qur’ān and the
Moon—Methodology for Recitation of the Qur’ān, as well as
the companion book, now renamed as: The Qur’ān and the
Stars—Methodology for Study of the Qur’ān, to students
studying in institutions of higher Islamic learning such as the
Dār al-‘Ulūm and Jāmi’ah, as well as to graduates of such
institutions, with the confident expectation that these two
86
CONCLUSION
books will help them to ‘think’.

He does so while recalling the ominous comment of the
eminent Islamic scholar, Dr. Muhammad Iqbāl (‫)ﺭﺣﻣﻪ ﷲ‬, who
was not educated in a Dār al-‘Ulūm or Jāmi’ah, and who
declared that the world of Islam stopped ‘thinking’ 500 years
ago.
[See his essay on ‘The Principle of Movement in the Structure of Islam’

in his ‘Reconstruction of Religious Thought in Islam’.
http://www.archipress.org/docs/pdf/iqbalreconstruction.pdf]
87

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ANSARI MEMORIAL SERIES

IMRAN N. HOSEIN PUBLICATIONS

The Word ‘Qur’ān’ means a ‘Recitation’

T he Torah is the ‘name’ of the revealed scripture that was

very last revealed scripture which was sent down to Nabī

In addition, the first word to be revealed in the Qur’ān was

called ‘a recitation’? Why was the command: ‘recite’, the first

Our answer to the above question is that there is a Divine

Our further view is that since we have a primary duty to

There are certain preliminaries for reciting the Qur’ān

recitation of the Qur’ān delivers to the heart, restores to the

The Orientalist scholars of western universities such as

‫ون‬‫ﺮ‬ُ ‫َّﻻ َﳝ ُﺴ ُﻪ إ ِ َّﻻ ا ْ ُﳌ َﻄ َّﻬ‬

In order for someone to qualify to study the Qur'ān, his

who find it inconvenient to recognize, that USA has been

This book is written to remind our readers that the very

Behold, it is for Us to gather it and to cause it to be recited [as it

We now ask the question: if this book is to be recited, —is

Allah Most High has commanded that the Qur’ān be recited

‫َﻓﺈِ َذا ﻗ ََﺮأ ْ َﻧ ُﺎه َﻓﺎ َّﺗ ِﺒ ْﻊ ﻗ ُْﺮآ َﻧ ُﻪ‬

Qur’ān, al-Qiyāmah, 75:18

The reader would be curious to know: when did Allah

‫َﻛﺎن ا َّﻟﻨ ِﺒ ُﻲ ﷺ أ َ ْﺟ َﻮ َد َّ ِ َﺟ ﻳﻜ‬

‫ﲑ ِﻣ َﻦ‬ َ ْ ‫اﻪﻠﻟ ﷺ أ َ ْﺟ َﻮ ُد ِﺑ‬

We must now examine how the Qur’ān was recited every

Since Allah Most High recited the whole Qur’ān (through

‫آن‬ ‫ﺮ‬ ‫اﻪﻠﻟ َﻋﻠَﻴ ِﻪ َوﺳﻠ َّﻢ اﻗ َْﺮأ ْ اﻟ ْ ُﻘ‬

‫ﺖ إ ِ ِ ّﱐ أ َ ِﺟ ُﺪ ُﻗ َّﻮ ًة َﻗ َﺎل َﻓﺎﻗ َْﺮأ ْ ُه ِﰲ َﺳ ْﺒ ٍﻊ‬

Sahīh Bukhārī; Sahīh Muslim

The Angel recited a part of the Qur’ān every night of

Why are the longest Sūrahs at

I f we are to recite the whole Qur’ān cover-to-cover over a

conveying to his heart revelations of the Qur’ān. Some of the

attention to the order in which the Qur’ān was divided into

The first 11 Suwar of the Qur’ān—after Sūrah al-Fātihah—

al-Baqarah: 286 verses, Āle Imrān: 200, al-Nisā’: 177, al-Māidah:

al-Qadr 5, al-Bayyinah 8, al-Zalzalah 8, al-‘Ādiyāt 11, al-Qāriah

Finally, why is there a general continuous reduction in the

Here is a list of all Suwar of the Qur’ān with the number of

Consistently long Suwar

2) al-Baqarah 286; 5) al-Māidah 120;

3) Āl-e Imrān 200; 6) al-An’ām 166;

4) al-Nisā’ 177; 7) al-A’rāf 206;

Long Suwar dispersed with medium-size Suwar

8) al-Anfāl 75; 11) Hūd 123;

9) al-Taubah 129; 12) Yūsuf 111;

10) Yūnus 109; 13) al-Ra’d 43;

14) Ibrahīm 52; 20) ā ā 135;

15) al-ijr 99; 22) al-ajj 78;

16) al-Nal 128; 23) al-Mu’minūn 118;

17) al-Isrā 111; 24) al-Nūr 64;

18) al-Kahf 110; 25) al-Furqān 77;

19) Maryam 98; 26) al-Shu’ara 227;

Medium-size Suwar dispersed with short Suwar

27) al-Naml 93; 59) al-Hashr; 24

28) al-Qaa 88; 60) Mumtahinah 13;

29) al-Ankabūt 69; 61) al-Saff 14;

30) al-Rūm 60; 62) al-Jumu’ah 11;

31) Luqmān 34; 63) al-Munāfiqūn 11;

14) Ibrahīm 52; 20) ā ā 135;

15) al-ijr 99; 22) al-ajj 78;

16) al-Nal 128; 23) al-Mu’minūn 118;

28) al-Qaa 88; 60) Mumtahinah 13;

37) al-Sāfāt 182; 69) al-āqqah 52;

90) al-Balad 20; 103) al-‘Ar 3;

97) al-Qadr 5; 110) al-Nar 3;

99) al-Zalzalah 8; 112) al-Ikhlā 4;