Reading the Quran During Ramadan Made Easy
Quran is 600 Pages (approx.) - Ramadan is 30 Days
{600/30= 20 pages Of Quran Daily}
20 pages of Quran A Day - we have 5 Prayers daily {20/5= 4 pages}
If you read only 4 pages of Quran after EACH Prayer {4x5= 20 pages of Quran}
*** 2 pages = front and back pages; If you are using sheets, 1 Sheet = 2 pages; 10 sheets = 20 pages***
Quran is 600 Pages (approx.) - Ramadan is 30 Days
{600/30= 20 pages Of Quran Daily}
20 pages of Quran A Day - we have 5 Prayers daily {20/5= 4 pages}
If you read only 4 pages of Quran after EACH Prayer {4x5= 20 pages of Quran}
*** 2 pages = front and back pages; If you are using sheets, 1 Sheet = 2 pages; 10 sheets = 20 pages***
You WILL finish the Quran by Ramadan w'alhamdulillaah and with Allaah is Success!
Ramadan Quran Reading Per Juz'
- Juz’ 1 – Al Fatiha 1 – Al Baqarah 141
- Juz’ 2 – Al Baqarah 142 - Al Baqarah 252
- Juz’ 3 – Al Baqarah 253 - Al Imran 92
- Juz’ 4 – Al Imran 93 - An Nisaa 23
- Juz’ 5 – An Nisaa 24 - An Nisaa 147
- Juz’ 6 – An Nisaa 148 - Al Ma’idah 81
- Juz’ 7 – Al Ma’idah 82 - Al An’am 110
- Juz’ 8 – Al An’am 111 - Al A’raf 87
- Juz’ 9 – Al A’raf 88 - Al Anfal 40
- Juz’ 10 – Al Anfal 41 - At Tauba 92
- Juz’ 11 – At Tauba 93 - Hud 5
- Juz’ 12 – Hud 6 - Yusuf 52
- Juz’ 13 – Yusuf 53 – Ibrahim 52
- Juz’ 14 – Al Hijr 1 – An Nahl 128
- Juz’ 15 – Al Isra (or Bani Isra’il) 1 - Al Kahf 74
- Juz’ 16 – Al Kahf 75 – Ta Ha 135
- Juz’ 17 – Al Anbiyaa 1 - Al Hajj 78
- Juz’ 18 – Al Muminum 1 - Al Furqan 20
- Juz’ 19 – Al Furqan 21 - An Naml 55
- Juz’ 20 – An Naml 56 - Al Ankabut 45
- Juz’ 21 – Al Ankabut 46 - Al Azhab 30
- Juz’ 22 – Al Azhab 31 - Ya Sin 27
- Juz’ 23 – Ya Sin 28 - Az Zumar 31
- Juz’ 24 – Az Zumar 32 - Fussilat 46
- Juz’ 25 – Fussilat 47 - Al Jathiya 37
- Juz’ 26 – Al Ahqaf 1 - Az Zariyat 30
- Juz’ 27 – Az Zariyat 31 - Al Hadid 29
- Juz’ 28 – Al Mujadila 1 – At Tahrim 12
- Juz’ 29 – Al Mulk 1 - Al Mursalat 50
- Juz’ 30 – An Nabaa 1 - An Nas 6
by Shaykh Abdullah Ibn Saleh Al-Fawzan
Abu Umamah reported that the Prophet, Peace and Blessings of Allah be upon him, said: "Recite the Qur'an for indeed it will come on the Day of Judgement as an intercessor for its Ashab (those who read, memorize and implement it)."
This hadith (Prophet Muhammad's saying) indicates the virtues of reciting the Qur'an, the greatness of its reward and that it will intercede for its holders on the Day of Judgment towards their entrance into Paradise.
An-Nawwas Ibn Sama'an reported: "I heard the Messenger of Allah, May Allah have mercy upon him, say: 'The Qur'an will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imran will then approach them.' The Messenger of Allah, May Allah have mercy upon him, likened them to three examples, which I have not forgotten afterwards. He, May Allah have mercy upon him, said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'"
'Abdullah Ibn 'Amr reported that the Messenger of Allah, May Allah have mercy upon him, said: "The fast and the Qur'an will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'an will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." Therefore, it is essential for the person fasting to recite the Qur'an much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allah revealed the Qur'an.
There is a special merit to reciting the Qur'an in the nights of Ramadan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allah is the one in whom we seek assistance.
It is reported that Jibrel (Gabriel) used to meet with the Prophet, May Allah have mercy upon him, during each night of Ramadan and they would study the Qur'an together. So if making thikr (remembrance of Allah) were better than the Qur'an or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.
Thus, this hadith illustrates the precedence of studying the Qur'an during Ramadan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.
The predecessors of this Ummah (Muslim Nation) would recite the Qur'an constantly during Ramadan. And when they would fast, they would sit in the masajid and say: "We will guard our fast and not backbite anyone."
They would recite the Qur'an in their prayer and out of it. 'Uthman would complete the recitation of the (whole) Qur'an once a day. And some of the Salaf (our pious predecessors) would complete it during their qiyam (night prayers) in Ramadan every three nights. Some of them would do it every seven days and some every ten days.
Ash-Shafi'ee would complete the Qur'an sixty times during Ramadan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur'an every two nights of Ramadan. Qatadah would always compete the Qur'an every seven days. He would do it every three days in Ramadan, and during the last ten days, he would do it every night. Their reports concerning that are famous.
Al-Hafidh Ibn Rajab, May Allah have mercy upon him, said: "The forbiddance of reciting the Qur'an in less than three days (as stated in a hadith) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'an a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaq and other scholars. And the actions of others indicate that as has been stated previously."
The person reciting the Qur'an must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allah, that he recite it whilst being in a state of purity, that he use the Siwak and that he recite it while pondering on its meaning and observing total consciousness. Allah says:
"A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded."
Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur'an, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.
And it is on the one who recites, to act upon the Qur'an, making permissible its Halal (what is lawful) and forbidding its Haram (what is unlawful), so that the Qur'an can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.
