STPM Tahfiz Al-Quran 932 cheat sheet

Makhraj categories: al-jauf (oral cavity), al-halq (throat, 3 points), al-lisan (tongue, 10 points), al-shafatayn (lips, 2 points), al-khayshum (nasal cavity).

Sifat lazimah split into two groups: those with opposites (hams/jahr, shiddah/tawassut/rikhwah, isti'la/istifal, itbaq/infitah, idhlaq/ismat) and those without (safir, qalqalah, lin, inhiraf, takrir, tafashshi, istitalah, ghunnah).

Hams letters are gathered in fahasathu shakhsan (ف ح ث ه ش خ ص س ك ت); all remaining letters are jahr.

Qalqalah letters: qaf, ta, ba, jim, dal (qutb jad). Heavy qalqalah occurs only at waqf on a sukun-final letter; light qalqalah occurs mid-word or mid-verse.

Idgham bi-ghunnah letters: ya, nun, mim, waw (yanmu). Idgham bila ghunnah: lam and ra. Izhar halqi: hamzah, ha, 'ayn, ha, ghayn, kha. Ikhfa: the remaining 15 letters.

Iqlab: nun sakinah or tanwin followed by ba becomes mim with ghunnah, held about two counts.

Madd tabi'i = 2 counts. Madd munfasil and madd muttasil reach 4-5 counts; madd lazim is held 6 counts. Madd 'arid li-l-sukun at waqf may be 2, 4, or 6 counts.

Waqf rules: waqf lazim (م) is compulsory; waqf mamnu' (لا) is forbidden; waqf ja'iz (ج) is permitted; the three-dot mu'anaqah sign means stop at one of the two marked points, not both.

Mutashabihat al-lafz: verses identical in wording but in different surahs. Mutashabihat al-ma'na: verses similar in meaning but differing in one word or particle.

Anchor method: link the first word of each verse to the last word of the preceding verse, forming a chain that prevents skipping to a parallel passage.

Sabaq = newly memorised portion; sabqi = recently revised portion; manzil = long-term revision cycle covering completed juz'.

Spaced repetition intervals that work for hifz: same day, next day, after 3 days, after 1 week, after 1 month, then a full juz' rotation.

The strongest retention test is reciting from a random starting ayah without looking, continuing for at least one page.

Juz' boundaries: juz' 1 begins at 1:1, juz' 2 at 2:142, juz' 30 at 78:1. Each juz' averages 20 pages in the Madani mushaf.

Memory interference is highest between surahs sharing rhyme and theme (e.g. al-Mursalat, al-Naba', al-Nazi'at), so those need paired drilling.

Waqf placement affects memorisation: memorise the verse together with its waqf sign, because stopping mid-verse creates a false starting point later.

Makki surahs generally precede the hijrah and are shorter, rhythmic, and focused on 'aqidah; Madani surahs are longer and treat law, society, and jihad.

Asbab al-nuzul: reports explaining the occasion of revelation. A sabab may be specific to one person or general in wording ('the people').

Al-nasikh wa-l-mansukh: abrogation. Three positions exist on the number of abrogated verses: few, moderate, and extensive; the extensive reports are mostly weak.

Qira'at mutawatir number seven (or ten with the three mashhur additions); each has two rawis, giving fourteen transmissions.

Jama' al-Quran passed three stages: Abu Bakr's collection after Yamamah, Uthman's standardisation of the mushaf, and al-Hajjaj's dotting reforms.

Muhkam = clear, decisive verses; mutashabih = ambiguous verses (e.g. huruf muqatta'ah). Surah Al 'Imran 3:7 is the key verse on this division.

I'jaz al-Quran has several dimensions: linguistic, legislative, scientific, and prophetic foresight. The challenge (tahaddi) appears in 2:23, 10:38, 11:13, and 17:88, decreasing in scope.

The Quran was revealed in seven ahruf; the strongest view is that these were dialectal variants within one meaning, later unified under Uthman's mushaf.

Tafsir ranking by strength: tafsir al-Quran bi-l-Quran, then bi-l-sunnah, then by the sahabah's statements, then by tabi'in, then by language.

Conditions for a mufassir: sound 'aqidah, mastery of Arabic grammar and rhetoric, knowledge of asbab al-nuzul, nasikh-mansukh, qira'at, and hadith.

Tafsir bi-l-ra'y is blameworthy when it ignores transmitted reports and forces meaning; acceptable when it is grounded in language and tradition.

Key tafsir works: al-Tabari (Jami' al-Bayan), al-Qurtubi (al-Jami'), Ibn Kathir (Tafsir al-Quran al-'Azim), al-Zamakhshari (al-Kashshaf, Mu'tazili), al-Razi (Mafatih al-Ghayb).

The basmalah is counted as the opening of every surah except al-Tawbah; it is not counted in the verse count of al-Fatihah by the Kufan school, but is by others.

Al-Fatihah has seven verses in the Kufan count; the split falls between 'iyyaka na'budu' and 'wa iyyaka nasta'in' in some counts.

Tafsir of legal verses (ayat al-ahkam) is a distinct genre; al-Jassas's Ahkam al-Quran is its standard reference.

Context (siyaq) overrides literal word meaning: a general ('amm) verse can be specified (makhsus) by another verse or a sound hadith.

The seven qira'at and their rawis: Nafi' (Qalun, Warsh), Ibn Kathir (al-Bazzi, Qunbul), Abu 'Amr (al-Duri, al-Susi), Ibn 'Amir (Hisham, Ibn Dhakwan), 'Asim (Shu'bah, Hafs), Hamzah (Khalaf, Khallad), al-Kisa'i (al-Layth, al-Duri).

Hafs 'an 'Asim is the dominant transmission in the Muslim world today; Warsh is dominant in North Africa.

Rasm Uthmani features: deletion of alif (e.g. al-Rahman without alif), addition of alif (e.g. la-aydiyahum), substitution of waw for alif, and the writing of ta' marbutah as ha' in some places.

The mushaf of Uthman had no dots or vowel marks; dotting (i'jam) came later, attributed to Abu al-Aswad al-Du'ali and Nasr ibn 'Asim.

Qira'at are classified by chain: mutawatir, mashhur, ahad, shadhdh, and mawdu'. Only the first two are used in recitation.

Saktah in Hafs occurs at four places, including between 'man' and 'ma' in 18:1-2 and at 36:52.

The word 'qira'at' refers to the variant readings; 'riwayah' refers to a transmission from one rawi; 'tariq' refers to a further sub-chain.

Rasm rules permit a qira'at only when it agrees with the Uthmani script, has a sound chain, and matches Arabic grammar.

Physical prerequisites for touching the mushaf: taharah from major and minor impurity; a menstruating woman may recite from memory but not touch the mushaf by majority view.

Recommended recitation state: facing qiblah, seated calmly, with khushu'; reciting in a measured pace (tartil) as commanded in 73:4.

Tajwid is applied as an obligation of correctness (fard kifayah for the community, fard 'ayn for the individual reciter's own portion).

The reciter should not use the Quran for livelihood in a way that turns recitation into a paid performance; teaching for a fee is permitted by most scholars.

Hifz adab: seeking a qualified teacher (mushafih), avoiding sin as it weakens memory, and reciting aloud moderately (not disturbing others).

Etiquette on completing the Quran: the khatm is recommended in a gathering with du'a; the Prophet's practice was to complete it in seven days, not less than three.

Respect for the mushaf: keep it elevated, do not place it on the floor, do not extend the legs toward it, and do not place other books on top of it.

Reciting for show (riya') nullifies reward; the hadith of the three men on the Day of Judgement places the reciter who recited for display among the first to be judged.