Quran Reading Help Blog

How To Pray Tasbeeh Namaz or Salatul Tasbih or Salat-Ul-Tasbih or Tasbih Prayer

Benefits of Salat-Ul-Tasbih or Namaz Tasbih

Our Beloved Prophet Mohammed (Sallallaho Alihiwassallam) said to his uncle (father’s brother) Sayyiduna Abbass (may Allah be pleased with him) Oh uncle shall I not give you Shall I not grant you Shall I not award you Shall I not do mercy on you When you do 10 things Allah will forgive your sins: of the future and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed. Then he (Sallallaho Alihiwassallam) explained the taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime (Abu’Dawood & Tirimzi)

How to perform Salatul Tasbih?

This salaat (namaz) is offered in four Rakat at a time and can be read in any part of the day and night besides Zawal and Sunrise and Sunset makrooh times, keeping in mind the forbidden times for performing Salat (namaaz). But it is preferred before Zuhr (Fatawa Alamgeeri)

The Tasbih to be read in Salaat-Ul-Tasbeeh:

” Subhaan Allahi Wal Hamdulillahi Wa Laa ilaha illal Laahu Wallahu Akbar ”

Method:

The goal is to recite the above Tasbih 300 times in Four Rakah with the following method.
In the first rakaat, after reading Sana “Subhaana Kallahumma…”, read the above tasbih 15 times.
Now recite Aaoz “Aoozubillah…”, Bismillah “Bismillah…”, Then read sura Fatiha and a Surah or a minimum of three small Ayayhs then read the tasbih 10 times again.
Go to Ruku saying Takbeer (Allah Hoo Akbar), after reciting “Subhaana Rabbiyal Azeem” a minimum of three times read the tasbih 10 times in Ruku.
Saying “Samee Allahu Liman Hamidah Rabbana Lakal Hamdh” get up from ruku to qiyam position.
Now read the tasbih 10 times.
Go to Sajdah saying Takbeer (Allah Hoo Akbar) and after reciting “Subhaana Rabbiyal A’la” a minimum of three times read the tasbih 10 times in Sajdah.
Now go after the first Sajdah go to Jalsa (sitting position) saying Takbeer (Allah Hoo Akbar). Sitting in Jalsa read tasbih 10 times.
Go to Sajda again saying Takbeer (Allah Hoo Akbar) and after reciting “Subhaana Rabbiyal A’la” a minimum of three times read the tasbih 10 times in Sajdah again.
Get up to begin 2nd Rakat saying Takbeer (Allah Hoo Akbar).
Do Rakah #2 in the same fashion, but before reading Bismillah “Bismillah…”, and Surah Fatiha, read the tasbih 15 times. Follow the rest as you did in the first Rakat.
After the second Sajdah of the Second Rakat sit in Qaidah Oola (first sitting) read Attahiyat, Durood, and Dua then get up for 3rd Rakat without saying, Salam.
Begin the third Rakat, just like the first Rakat, with Sana “Subhaana Kallahumma…”, and read the above tasbih 15 times. Follow the rest as you did in the first Rakat until you sit for Qaidah Akihra (last sitting) after the second sajdah of the fourth Rakah.
In Qaidah Akihra Attahiyat, Durood, Dua finish Salah with Salam.

Special notes for Salat-Ul-Tasbih:

1)  Do not count loudly. It will break Salah
2)  Do not count on fingers or by holding a Bead Tasbih in hand. It is Makruh.
3)  You may count by pressing the fingers as a reminder. For example, if you are in Ruku. You may press the pinky of your right hand first for the first count, then the finger next to it for the second count, then the middle finger for the third count, following this method until you reach the pinky of your left hand will give you an exact count of ten. Use the same method in Qayam, Sajdah, and Jalsa.
4)  If missed a count then make it up in the next posture. For example, if forgot to recite Tasbih after Surah in Qayam. Then you may recite Tasbish 20 times instead of 10 in Rukuh after “Subhaana Rabbiyal Azeem”. Missed Tasbih cannot be recited in Qayam after Ruku and Jalsa between Sajdah. If you missed the Tasbih in Ruku then recite 20 in the first Sajdah instead of the Qayam after Rukuh. Similarly if missed the Tasbih in the first Sajdah then do not make it up in Jalsa. Instead, recite missed tasbih in the second Sajdah. If Tasbih has been missed in the last sajdah of the second or fourth Rakah then you can recite the missed ones before Attahiyat in Qaidah.
5)  If you miss a wajib in Salah and have to do Sajdah Sahaw. You don’t have to recite Tasbih in Sajdah Sahoo, since the 300 counts have been established. But if you had missed Tasbih in any of the postures and remember it now. Then you may recite the missed Tasbih in Sajdah Sahaw now.
6)  It is preferable to recite after Surah Fatiha Sura Takathuur in the first Raka’, Surah Wal A’sr in the second Raka’, Surah Kaferoon (qul ya aiyuhal Kafiroon) in the third, and Surah Akhlas (Qul hu Allah-hu ahd) in the fourth Raka’. If one does not remember these surahs he can recite the ones he prefers.

Learn The Six Kalimas – Transliteration, English Translation

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Lailatul Qadr – The Night of Power, Signs and It’s Significance

On the 27th of Ramadan, the Holy Quran was sent down from Loh-E-Mahfooz (the Preserved Tablet) to the earth. Messenger of ALLAH (Blessings of Allah and peace be on him) told us to search for Shab-e-Qadr on the odd-numbered nights, in the last ten days of Ramadan. So, the 21st, 23rd, 25th, 27th, or 29th night of Ramadan could be Lailatul Qadr.

It’s further mentioned in Sahih Muslim, Vol No. 2, in the Book of Fasting, Hadith No. 2635, that the Prophet said, “On the night of Lailatul Qadr, the moon will appear like a plate towards the fag end of the month.”

Allah (SWA) Says in tQur’an 97: 1-5; “verily! We have sent it (Quran) down on the Night of Decree (Lailatul-Qadr). And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months. Therein descend the angels and the Rooh (i.e. Gabriel) by Allaah’s Permission with all Decrees, Peace! until the appearance of dawn.”

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It has been authentically narrated upon the authority of Jaabir ibn Abdullah (RA) who said: the Messenger (SAW) said: “Indeed I was shown Lailatul Qadr then I was made to forget it. It is in the last ten nights of (Ramadan) and it is a bright night, neither hot nor cold.. in the version of Az Zayaadee it mentions the brightness of the night: “..as though there is in it the type of moon that overpowers the stars (in brightness)..” then in both versions the messenger said: “Devils on that night will not be able to come out until fajr…”

The Prophet (P.B.U.H) came out intending to tell us about Lailatul-Qadr, however, two men were arguing and he said: “I came out to inform you about Lailatul-Qadr but so and so, and, so and so were arguing, so it was raised up, and perhaps that is better for you, so seek it on the (twenty) ninth and (twenty) seventh and the (twenty) fifth.” Sahih Bukhari

When Ubay ibn Ka’b was asked on another occasion ‘what are its signs’ he responded by saying “its signs are the signs that the messengers (SAW) informed us of. That the sun will rise the following morning having no rays”

The importance of Lailatul Qadr is great since Holy Quran was sent down on this night. The Muslims who find Lailatul Qadr should stay up and pray the whole night out of faith and hoping for a reward from Allah. As to the importance of Laylatul Qadr (the night of Decree), it is better than a thousand months.

Upon the Authority of Aisha (Radhiyallahu ‘anhaa) who said: “I asked:” Oh messenger of Allah! If I am granted success in ascertaining Lailatu Qadr what should I supplicate? So He (SAW) said: “You should say: “Oh Allah! Indeed you the one who pardons, you love to pardon, so pardon me” (Allahumma inaka ‘afoowun tuhibul afwa fa’fu ‘anee)

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Arabic Basic Common Verbs With Transliteration

On this resource, we will delve into Arabic basic common verbs with transliteration, accompanied by their transliteration for ease of learning and pronunciation. Whether you’re a beginner seeking to grasp essential language skills or an enthusiast aiming to enhance your Arabic proficiency, this guide will provide you with a solid foundation in using common Arabic verbs effectively. Unlock the power of communication and understanding through this invaluable resource.

 

English Standard Arabic Transliteration Egyptian Arabic Transliteration
to be (not used in present tense) كان – يكون (كون) kaana – yakuunu (koon) kaan – yikuun (koon)
to do; to make فعل – يفعل (فعل) fa3ala – yaf3alu (fa3l) عمل – يعمل 3amal – yi3mil (3amal)
to work عمل – يعمل (عمل) 3amala – ya3milu (3amal) اشتغل – يشتغل (سغل) ištaġal – yištaġil (šuġl)
to bring, fetch أحضر – يحضر (احضار) aHDara – yuHDiru (iHDaar) جاب – يجيب (جيبان) gaab – yigiib (gayabaan)
to take أخذ – يأخذ (أخذ) axada – ya’xudu (axd) خد – ياخد (اخد) xad – yaaxud (axd)
to put وضع – يضع (وضع) waDa3a – yaDa3u (waD3) حطّ – يحطّ (حطّ) HaTT – yiHoTT (HaTT)
to become أصبح – يصبح (اصباح) aSbaHa – yuSbiHu (iSbaaH) بقى – يبقى ba’a – yib’a
to change (s.t.) غيّر – يغيّر (تغيير) ġayyara – yuġayyiru (taġyiir) ġayyar – yiġayyar (taġyiir)
to count عدّ – يعدّ (عدّ) 3adda – ya3uddu (3add) 3add – yi3idd (3add)
to go (to) ذهب – يذهب (ذهاب) إلى dahaba – yadhabu (dahaab) ila راح – يروح (مرواح | روحان) raaH – yiruuH (mirwaaH/rawaHaan)
to walk مشى – يمشي (مشي) maša – yamši (mašy) مشي – يمشي (مشي) miši – yimši (mašy)
to run جرى – يجري (جري) jara – yajri (jary) geri – yigri (gary)
to come جاء – يجئ (جيئة) jaa’a – yajii’u (jii’a) جه – يجي (مجي) geh – yiigi (migiyy)
  أتى – يأتي (اتي) ata – yaa’ti (aty)    
to return رجع – يرجع (رجوع) إلى raja3a – yarja3u (rujuu3) rigi3 – yirga3 (ruguu3)
  عاد – يعود (عودة) إلى 3aada – ya3uudu (3awda)    
to arrive وصل – يصل (وصول) إلى waSala – yaSilu (wuSuul) ila وصل – يوصل (وصول) wiSil – yiwSil (wuSuul)
to sit جلس – يجلس (جلوس) jalasa – yajlisu (juluus) قعد – يقعد (قعاد) ‘a3ad – yu’3ud (‘u3aad)
to get up, rise قام – يقوم (قيام) qaama – yaquumu (qiyaam) ‘aam – yi’uum (‘iyaam)
to fall وقع – يقع (وقوع) waqa3a – yaqa3u (wuquu3) وقع – يوقع (وقوع) wi’i3 – yiw’a3 (wu’uu3)
  سقط – يسقط (سقوط) saqaTa – yasquTu (suquuT)    
to go up طلع – يطلع (طلوع) Tala3a – yaTla3u (Tuluu3) Tili3 – yiTla3 (Tuluu3)
to go down نزل – ينزل (نزول) nazila – yanzilu (nuzuul) nizil – yinzil (nuzuul)
to cook طبخ – يطبخ (طبخ) Tabaxa – yaTbuxu (Tabx) Tabax – yiTbux (Tabx)
to eat أكل – يأكل (أكل) akala – yaa’kulu (akl) كل – ياكل (أكل) kal – yaakul (akl)
to drink شرب – يشرب (شرب) šariba – yašrabu (šurb) širib – yišrab (šurb)
to wake up صحى – يصحو (صحو) SaHa – yaSHu (SaHw) صحي – يصحى (صحو) SaHa – yiSHa (SaHw)
  استيقظ – يستيقظ (استيقاظ) istayqaZa – yastayqiZu (istiiqaaZ)    
to sleep نام – ينام (نوم) naama – yanaamu (nawm) naam – yinaam (noom)
to wash غسل – يغسل (غسل) ġasala – yaġsilu (ġasl) ġasal – yiġsil (ġasl/ġasiil)
to clean نظّف – ينظّف (تنظيف) naZZafa – yunaZZifu (tanZiif) naZZaf – yinaZZaf (tanZiif)
to study درس – يدرس (دراسة) darasa – yadrusu (diraasa) daras – yidris (diraasa)
to learn تعلّم – يتعلّم (تعلّم) ta3allama – yata3allamu (ta3allum) اتعلّم – يتعلّم (تعلّم) it3allim – yit3allim (ta3allum)
to understand فهم – يفهم (فهم) fahima – yafhamu (fahm) fihim – yifham (fahm)
to know عرف – يعرف (معرفة) 3arafa – ya3rifu (ma3rifa) 3irif – yi3raf (ma3rifa)
to remember تذكر – يتذكر (تذكر) tadakkara – yatadakkaru (tadakkur) افتكر – يفتكر (افتكار) iftakar – yiftikir (iftikaar)
to forget نسي – ينسى (نسي) nasiya – yansaa (nasi) nisi – yinsa (nasi)
to describe وصف – يصف (وصف) waSafa – yaSifu (waSf) وصف – يوصف (وصف) waSaf – yiwSif (waSf)
to try, test (s.t) جرّب – يجرّب (تجريب) jarraba – yujarribu (tajriib) garrab – yigarrib (tagriib)
to try, attempt to do s.t. حاول – يحاول (محاولة) أن Haawala – yuHaawilu (muHaawala) an
to be able to do s.t. قدر – يقدر (قدرة) أن qadara – yaqdiru (qudra) an ‘idir – yi’dir (‘odra)
  استطاع – يستطيع (استطاعة) أن istaTaa3a – yastaTii3u (istiTaa3a) an    
to read قرأ – يقرأ (قراءة) qara’a – yaqra’ (qiraa’a) قرأ – يقرأ (قراية) ‘ara – yi’ra (‘iraaya)
to write كتب – يكتب (كتابة) kataba – yaktubu (kitaaba) katab – yiktib (kitaaba)
to translate ترجم – يترجم (ترجمة) tarjama – yutarjimu (tarjama) targam – yitargim (targama)
to talk (reflexive) تكلّم – يتكلّم (كلام | تكلّم) takallama – yatakallamu (kalaam/takallum) اتكلّم – يتكلّم (كلام) itkallim – yitkallim (kalaam)
  تحدّث – يتحدّث (تحدّث) taHaddata – yataHaddatu (taHaddut)    
to say, tell قال – يقول (قول) qaala – yaquulu (qawl) ‘aal – yi’uul (‘awl)
to ask (a question) سأل – يسأل (سؤال) sa’ala – yas’alu (su’aal)
to request طلب – يطلب (طلب) Talaba – yaTlubu (Talab)
to reply, answer (to) أجاب – يجيب (اجابة) على ajaaba – yujiibu (ijaaba) 3ala agaab – yigiib (igaaba) 3ala
  ردّ – يردّ (ردّ) على radda – yarudd (radd) 3ala
to thank شكر – يشكر (شكر) šakara – yaškuru (šukr) šakar – yiškur (šukr)
to complain (about) شكى – يشكو (شكوى) من šaka – yašku (šakwa) min اشتكى – يشتكي (شكوى) من ištaka – yištiki (šakwa) min
to promise وعد – يعد (وعد) بـ wa3ada – ya3idu (wa3d) bi وعد – يوعد (وعد) wa3ad – yiw3id (wa3d) bi
to see رأى – يرى (رؤية) ra’a – yara (ru’ya) شاف – يشوف (شوفان | شوف) šaaf – yišuuf (šawafaan/šoof)
to look at نظر – ينظر (نظر) إلى naZara – yanZuru (naZar) ila بصّ – يبصّ (بصّ | بصصان) على baSS – yibuSS (baSS/baSaSaan) 3ala
to look for بحث – يبحث (بحث) عن baHata – yabHatu (baHt) 3an دوّر – يدوّر (تدوير) على dawwar – yidawwar (tadwiir) 3ala
to find وجد – يجد (وجود) wajada – yajidu (wujuud) لاقى – يلاقي laa’a – yilaa’i (la’ayaan)
to lose (s.t.) ضيّع – يضيّع (تضييع) Dayya3a – yuDayyi3u (taDyii3)
to organize نظّم – ينظّم (تنظيم) naZZama – yunaZZimu (tanZiim)
to organize, tidy up رتّب – يرتّب (ترتيب) rattaba – yurattibu (tartiib)
to smoke (in general) دخّن – يدخّن (تدخين) daxxana – yudaxxinu (tadxiin)
to happen حدث – يحدث (حدوث) Hadata – yaHdutu (Huduut) حصل – يحصل (حصول) HaSal – yiHSal (HuSuul)
to watch شاهد – يشاهد (مشاهدة) šaahada – yušaahidu (mušaahada) اتفرّج – يتفرّج على itfarrag – yitfarrag 3ala
to hear سمع – يسمع (سمع | سماعة) sami3a – yasma3u (sam3/samaa3a) simi3 – yisma3 (sama3)
to listen to استمع – يستمع (استماع) إلى istama3a – yastami3u (istimaa3) ila سمع – يسمع (سمع) simi3 – yisma3 (sama3)
to give أعطى – يعطي (اعطاء) a3aTa – ya3aTi (i3Taa’) ادّى – يدّي (مدّية) idda – yiddi (middiyya)
to carry حمل – يحمل (حمل) Hamala – yaHmilu (Haml) شال – يشيل (شيل | شيلان) šaal – yišiil (šeil/šayalaan)
to love أحبّ – يحبّ (حبّ) aHabba – yuHibbu (Hubb) حبّ – يحبّ (حبّ) Habb – yiHibb (Hubb)
to hate كره – يكره (كره | كراهة) kariha – yakrahu (karh/karaaha) karah – yikrah (karh/karaaha)
to be born وُلد – يُولد (ولادة) wulida – yuuladu (wilaada) اتولد – يتولد itwalad – yitwalad
to live عاش – يعيش (معيشة) 3aaša – ya3iišu (ma3iiša)
to live (in a place) سكن – يسكن (سكن) في sakana – yaskunu (sakan) fi
to die مات – يموت (موت) maata – yamuutu (moot)
to pass away توفّي – يتوفي (وفاة) tuwuffiya – yutawaffayu (wafaah) اتوفى – يتوفي (وفاة) itwaffa – yitwaffi (wafaah)
to wait انتظر – ينتظر (انتظار) intaZara – yantaZiru (intiZaar) استنى – يستني istinna – yistinni
to buy اشترى – يشتري (شراء) ištara – yaštari (širaa’) ištara – yištiri
to sell باع – يبيع (بيع) baa3a – yabii3u (bii3)
to pay; to push دفع – يدفع (دفع) dafa3a – yadfa3u (daf3) dafa3 – yidfa3
to push     زق – يزق (زق) za” – yizu” (za”)
to open (s.t.) فتح – يفتح (فتح) fataHa – yaftaHu (fatH) fataH – yiftaH (fatH)
to close (s.t.) غلق – يغلق (غلق) ġalaqa – yaġliqu (ġalq) قفل – يقفل ‘afal – yi’fil
to begin, start (s.t.) بدأ – يبدأ (بدء) bada’a – yabda’u (bad’) bada’ – yibda’
to end (reflexive) انتهى – ينتهي (انتهاء) intaha – yantahi (intihaa’)
to stop (reflexive); to stand up وقف – يقف (وقف | وقوف) waqafa – yaqifu (waqf/wuquuf) wi’if – yiw’af (wa’f)
to finish (s.t.) خلّص – يخلّص (تخليص) xallaSa – yuxalliSu (taxliiS) xallaS – yixallaS (taxliiS)
      شطّب – يشطّب (تشطيب) šaTTab – yišaTTab (tašTiib)
to stop (reflexive); to stand up وقف – يقف (وقف | وقوف) waqafa – yaqifu (waqf/wuquuf) wi’if – yiw’af (wa’f)
to play لعب – يلعب (لعب) la3aba – yal3ibu (li3b)
to use (s.t.) استخدم – يستخدم (استخدام) istaxdama – yastaxdimu (istixdaam)
  استعمل – يستعمل (استعمال) ista3mala – yasta3milu (isti3maal)
to enter دخل – يدخل (دخول) daxala – yadxulu (duxuul) daxal – yudxul
to go out خرج – يخرج (خروج) xaraja – yaxruju (xuruuj) xarag – yixrag
to leave غادر – يغادر (مغادرة) ġaadara – yuġaadiru (muġaadara) ساب – يسيب saab – yisiib
to ride (ex. a taxi) ركب – يركب (ركوب) rakiba – yarkabu (rukuub) rikib – yirkab
to send أرسل – يرسل (ارسال) arsala – yursilu (irsaal) بعت – يبعت ba3at – yib3at
to receive استلم – يستلم (استلام) istalama – yastalimu (istilaam) istalam – yistilim (istilaam)
to think (about s.t.) فكّر – يفكّر (تفكير) fakkara – yufakkiru (tafkiir) fakkar – yifakkar (tafkiir) fi
to think (that) ظنّ – يظنّ (ظن) أن Zanna – yaZunnu (Zann) anna افتكر – يفتكر iftakar – yiftikir
to believe (that) اعتقد – يعتقد (اعتقاد) i3taqada – ya3taqidu (i3tiqaad) anna
to need (s.t.) احتاج – يحتاج (احتياج) إلى iHtaaja – yaHtaaju (iHtiyaaj) ila iHtaag – yiHtaag
to want (to) أراد – يريد (ارادة) araada – yuriidu (iraada) an عايز – عايزة 3aayiz/3aayza (or 3aawiz/3aawza) – active participle
to succeed نجح – ينجح (نجاح) najaHa – yanjaHu (najaaH) nagaH – yingaH (nagaaH)
to fail فشل – يفشل (فشل) fašila – yafšalu (fašal)

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The Holy Quran – Learn Reading Quran Online

Islam emerged through the medium of a sacred scripture known as the Quran. According to Islamic beliefs, the Holy Quran, also sometimes spelled as “Koran,” is regarded by Muslims as the divine Word of God, communicated through the Angel Gabriel to his Prophet Muhammad in the Arabic language. Each Muslim tries to learn reading Quran online.

Muslims perceive the Quran as surpassing earlier revelations and consider it a comprehensive culmination of these prior messages. It is regarded as the ultimate revelation, since Muhammad is acknowledged as the final prophet, often referred to as the “Seal of the Prophets.”

In a profound manner, the holy Quran assumes the role of a guide for millions of Muslims, both those of Arab origin and those from diverse backgrounds. It exerts a significant influence on their daily lives, serving as a foundation for a distinctive legal framework and offering inspiration through its guiding tenets. Crafted in a dignified language, this sacred text has not only moved countless individuals to tears and moments of profound emotion but has also, for nearly fourteen centuries, illuminated the experiences of Muslims with its eloquent proclamation of unwavering monotheism, human worth, virtuous conduct, individual accountability, and equitable social principles. As a result, for innumerable individuals, it stands as the foremost driving force that shapes their religious, societal, and cultural conduct. Indeed, the Quran stands as the pivotal cornerstone upon which the entire structure of Islamic civilization has been erected.

The Quran is the sacred book of the Muslims, it is the word of God (Allah) revealed to his prophet Muhammad (peace and prayers of Allah be upon him) through the angel Jibril. This revelation lasted 23 years.

The Quran is the heart of Islam, it includes all the teachings and precepts of the religion, for every Muslim, it’s the divine symbol of faith. The Holy Book is also considered a miracle in itself because of its content and scope, which is extended to all possible areas and continues to fascinate scientists for its extraordinary advance over time.

The Quran has 114 chapters called suwar. The first one is called Al Fatiha (the opening). Each sura is composed of phrases or verses called “ayat”. The longest sura is the “Al Baqara”, it has 286 ayas.

A part of the Quran was revealed to the Prophet (peace and prayers of Allah be upon him) in the city of Mecca and the other in the city of Medina, that is why we find a classification of the suwar in the Quran by Makiya and Madaniya, in fact by place of revelation. Arabic Pronunciations sound and alphabet.

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Salah Names, Rakat and Time – Namaz Rakat

The following are the different Salah names, the corresponding number of units (Rakat) for each, and their precise timings. Whether you’re a newcomer to Islam or seeking a comprehensive reference, this guide aims to enrich your understanding of the spiritual significance and structured routine of Salah. Embark on a journey of devotion and discipline as you delve into the essential elements of Islamic prayer.

 

 Name Rakat Time
 Fajr

04

02 Sunnah | 02 Farz

From dawn before sunrise.
 Zuhar

12

04 Sunah | 04 Farz
02 Sunnah | 02 Nawafil

Between the declining of sun & Asr.
 Asr

08

04 Sunnah | 04 Farz

(Late afternoon) Immediately after the last time limit of Zuhar until just before sunset.
 Maghrib

07

03 Farz | 02 Sunnah
02 Nawafil

(Evening) Soon after sunset until the disappearance of the twilight.
Isha

17

04 Sunnah | 04 Farz
02 Sunnah | 02 Nawafil
03 Witar | 02 Nawafil

After the disappearance of the twilight until midnight.
 Juma

14

04 Sunnah | 02 Farz
04 Sunnah| 02 Sunnah
02 Nawafil

Between the declining of sun & Asr. Juma can’t be offered individually. If you happen to miss Juma prayer, then you should offer Zuhar.

How to perform daily Salah or Namaz prayer with rakat?

  1. How to offer Salah or Namaz for female, women or girls.

2. How to offer Salah or Namaz for male, men or boys.

3. The Six Kalimas – Transliteration, English Translation

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Learn The Six Kalimas of Islam – English Translation and Transliteration

Learn the six Kalimas of Islam are concise statements of faith in Islam that encapsulate key beliefs of the religion. They are recited by Muslims as part of their faith and devotion. Each Kalima emphasizes important aspects of Islamic theology. Here are the 6 Kalmas along with their English translations and transliteration:

 

1- First Kalima (Tayyab):

 

                  لَا إِلٰهَ إِلَّا اللهُ مُحَمَّدٌ رَسُولُ اللهِ

 

Laaa Ilaaha Illa-llaahu Muhammadur-Rasoolu-llaah 

 

There is none worthy of worship except Allah and Muhammad is the Messenger of Allah

 

2 – Second Kalima (Shahadat):

 

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

 

Ash-hadu Al-laaa Ilaaha Illa-llaahu Wahdahoo Laa Shareeka Lahoo Wa-Ash-hadu Anna Muhammadan ‘Abduhoo Wa Rasooluhu.

 

I bear witness that there is none worthy of worship except Allah, the One alone, without a partner, and I bear witness that Muhammad is His servant and Messenger.

 

3 – Third Kalima (Tamjeed):

 

سُبْحَانَ اللهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ الْعَلِيِّ الْعَظِيمِ

 

Subhaana-llaahi Walhamdu Lillaahi Walaaa Ilaaha Illa-llaahu Wallaahu Akbar. Walaa Hawla Walaa Quwwata Illaa Billaahi-l ‘Aliyyil ‘Azeem.

 

Glory be to Allah and all praise be to Allah, there is none worthy of worship except Allah, and Allah is the Greatest. There is no might or power except from Allah, the Exalted, the Great One.

 

4 – Fourth Kalima (Touheed):

 

لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ أَبَدًا أَبَدًا ذُو الْجَلَالِ وَالْإِكْرَامِ

 

Laaa Ilaaha Illa-llaahu Wahdahoo Laa Shareeka-lahoo Lahu-l Mulku Walahu-l Hamdu Yuhyee Wayumeetu Wahuwa Hayyu-l Laa Yamootu Abadan Abada. Dhu-l Jalaali Wal Ikraam. Biyadihil Khair. Wahuwa Alaa Kulli Shai-’in Qadeer.

 

There is none worthy of worship except Allah. He is alone and has no partner. To Him belongs the Kingdom and for Him is all praise. He gives life and causes death. In His hand is all good and He has power over everything.

 

5 – Fifth Kalima (Astaghfar):

 

أَسْتَغْفِرُ اللهَ رَبِّي مِنْ كُلِّ ذَنْبٍ وَّأَتُوبُ إِلَيْهِ

 

Astaghfiru-llaaha Rabbi Min Kulli Dhambin Adhnabtuhoo ‘Amadan Aw Khata-an Sirran Aw ‘Alaaniyata-wn Wa-atoobu Ilaihi Min-adh Dhambi-l Ladhee A’lamu Wamina-dh Dhambi-l Ladhi Laaa A’lamu Innaka Anta ‘Allaamu-l Ghuyoobi Wasattaaru-l ‘Uyoobi Wa Ghaffaaru-dh Dhunubi Walaa Hawla Walaa Quwwata Illaa Billaahi-l ‘Aliyyil ‘Azeem.

 

I seek forgiveness from Allah, who is my Creator and Cheriser, from every sin I committed knowingly or unknowingly, secretly or openly. I also seek His forgiveness for all sins which I am aware of or am not aware of. Certainly, You (O Allah!), are the Knower of the hidden and the Concealer of mistakes and the Forgiver of sins. And there is no power and no strength except Allah, the Most High, the Most Great.

 

6 – Sixth Kalima (Radd-e-Kufar):

 

لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

 

Allaa-humma Inneee A’udhu-bika Min An Ushrika Bika Shay-awn Wa-ana A’lamu Bihee Wa- astaghfiruka Limaa Laaa A’lamu Bihee Tubtu ‘Anhu Wata-barraatu Mina-l Kufri Wash-shirki Wal-kidhbi Wal-gheebati Wal-bid’ati Wan-nameemati Wal-fawahishi Wal-buhtaani Wal-m’aasi Kulli-haa Wa-Aslamtu Wa-aqoolu Laaa Ilaaha Illa-llaahu Muhammadu-r Rasoolu-llah.

 

O Allah! I seek refuge in You from that I should ascribe any partner with You knowingly. I seek Your forgiveness for the sin of which I have no knowledge. I repent from it. And becoming disgusted of disbelief and idolatry, lying and backbiting, innovation and slander, lewdness and abomination, and all other acts of disobedience, I submit to Your will. I believe and declare that there is none worthy of worship except Allah and Muhammad is the Messenger of Allah.

 

 

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Reward for Reading the Whole Quran – Learn Quran

Reading the whole Quran is one of the best good deeds a Muslim can do. Also, it is a great means of spiritually recharging and lifting up the heart. Blessings and reward for reading whole Quran are countless.

Hence, a good practicing Muslim should learn and recite as much of the Qur’an as he/ she can.

Responding to your question, Dr. Mohammad Qatanani, Professor at the Islamic American University and Imam of the Islamic Centre of Passaic County in New Jersey stated,

Reciting the Qur’an is the best act of worship after the obligations. Indeed, the Qur’an will be a witness either for or against you according to your relationship with it.

`Uthman (may Allah be pleased with him) said that the Prophet (peace and blessings be upon him) said, “The best of you are the ones who learn the Qur’an and teach it to others.” (Al-Bukhari)

A Muslim will be rewarded for each and every letter he/she reads. In an authentic hadith it was narrated that the Prophet (peace and blessings be upon him) said, “Whoever reads a letter from Allah’s Book, he will be rewarded for it. And that reward will be multiplied by ten. I am not saying that “alif, laam, meem” is one letter, but “alif” is a letter, “laam” is a letter and “meem” is a letter.” (At-Tirmithi)

So, you should increase your recitation of the Qur’an as much as you can to gain these merits, and gain the following merit as well.

A Muslim’s status is raised by the Qur’an; the more he recites it, following its commandments and making it a part of his or her life, the more Allah will elevate his or her status in this life and in the Hereafter.

Imam Muslim mentioned in his book a story where some men came to question `Umar ibn Al-Khattaab during his Caliphate about the leadership of Makkah, they asked, “Who do you use to govern Makkah?” He said, “Ibn Abzaa.” They asked, “And who is Ibn Abzaa?” Umar replied, “A freed slave from those we freed.” They remarked, “You left a freed slave in charge of the people of the Valley (the noble tribes of the Quraysh)!?” He answered them, “Verily he is a reader of Allah’s Book and is knowledgeable about the obligations of the Muslims. Haven’t you heard the statement of your Messenger: “Verily Allah raises some people by this Book and lowers others by it?”

In another hadith, `Aaishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings be upon him) said, “Verily the one who recites the Qur’an beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then he will have been rewarded twice.” (Al-Bukhari and Muslim)

It is also stated in the hadith narrated by `Abdullah ibn `Amr ibn al-`Aas (may Allah be pleased with them both), in which the Prophet (peace and blessings of Allah be upon him) said, “Whoever recites ten ayahs (verses) in qiyam will not be recorded as one of the forgetful. Whoever recites a hundred ayahs (verses) in qiyam will be recorded as one of the devout, and whoever prays a thousand ayahs (verses) in qiyam will be recorded as one of the muqantereen (those who pile up good deeds).” (Reported by Abu Dawuud and Ibn Hibbaan)

The Prophet also said, “The Qur’an is an intercessor (something given permission to intercede) and it is rightfully believed in. Whoever puts it in front of him, it will lead him to Paradise, and whoever puts it behind him, it will steer him to the Hellfire.” (At-Tabarani from`Abdullaah ibn Mas`ud)

Our Mother `Aishah (may Allah be pleased with her) understood from the former Hadiths that the position of a Muslim in Paradise (al-Jannah) will be based on his position and relationship with the Qur’an; since the ranks of Paradise have the same number of the verses of the Qur’an.

The Prophet (peace and blessings of Allah be upon him) said, “It will be said to the man or the woman of the Qur’an, ‘Recite and beautify your recitation as you used to do in your life, your position will be with the last ayah you recite.” (Abu Dawud and At- Tirmidhi)

In another authentic Hadith the Prophet (peace and blessings of Allah be upon him) was asked about the best action, and he replied, “The reader who lives within the confines of the Qur’an and travels between its covers.” (At-Termidhi and Al-Hakim)

Allah Almighty knows best.

University of al-Qarawiyyin

The University of al-Qarawiyyin, also written Al-Karaouine or Al Quaraouiyine, is a university located in Fez, Morocco. It was founded as a mosque by Fatima al-Fihri in 857–859 and subsequently became one of the leading spiritual and educational centers of the Islamic Golden Age. Not Oxford or Bologna, but alQarawiyyin is the world’s first university. Still functioning today in the Moroccan city of Fes

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Quran Reading with Tajweed – Learn Quran Recitation

Literally, ‘tajweed‘ means improvement and perfection. If you do something with tajwid it means you are trying to do it with the utmost quality and in the most perfect way possible. The term Quran reading with tajweed is used to refer to the science concerned with correct recitation and pronunciation of the Qur’anic words and verses. The relationship is clear between the literal meaning of the word and its technical usage; the literal meaning revolves around perfecting an action or a performance, which is the recitation of the Qur’an as far as the science of Tajwid is concerned.

After the rapid spread of Islam in its early centuries, especially among non-Arabs, Muslim scholars deemed it necessary to put down a set of rules that serve as a reference for the Qur’an learners. So, Tajweed has been the reference for people who wished to recite the Qur’an in a correct manner. This, however, does not deny the fact that the Qur’an cannot be learned independently, without the assistance of a skilled teacher. The unique isnad-based system of learning Qur’an continued to be the recognized way for teaching students how to recite the Qur’an and for training them on Tajwid. In the isnad-based system, a student recites the whole Qur’an by heart, from the beginning to the end, fulfilling the rules of Tajwid to a certified Qur’an teacher, and then the student is certified by the teacher to be qualified to recite and teach the Qur’an. The certificate is called ijazah (license). A typical ijazah lists the teachers of the granting sheikh (the isnad or sanad , an unbroken chain of teachers that goes back to the Prophet).

Tajwid, according to the scholars’ definition, is all about “articulating (the sound of) each letter from its proper point of articulation, and ensuring the correct pronunciation of the genuine characteristics of each sound as well as the occasional ones.” Here, by ‘genuine’ scholars mean the permanent features of a sound without which the sound is never pronounced correctly. The occasional features are those affecting a letter sound due to certain occasional reasons such as the place of the letter in a word, its tashkil, the features of the letters coming before or after it, etc.

A typical Tajwid book starts with an introduction clarifying the significance and manners of reciting the Qur’an, the prerequisites of a correct recitation, the Islamic ruling of observing Tajwid when reciting the Qur’an and the types of recitation in terms of speed. The main body of Tajwid, as clearly stated in the above definition, is concerned with the correct pronunciation of the Qur’an. This is dealt with in the following basic topics:

  1. Points of articulation (Makharij Al-Huruf)
  2. Letters Characteristics (Sifat Al-Huruf)
  3. Other rules of Tajwid related to the sound changes of certain letters due to their places in the word or their surrounding letters, such as the rules of a non-vowel N and M (ahkam an-Nun wal mim as-sakinah) and the types of long vowels (mudud.)

Students of phonetics will find the above topics familiar and similar to what they study. The concept of idgham, for example, is similar to that of assimilation as far as the phonetics is concerned.

It is obligatory, according to the scholars of Tajwid, to observe its rules when reciting the Qur’an. Allah Almighty said, {…recite the Qur’an (aloud) in a slow, (pleasant tone and) style} (Al-Muzzamil 73: 4)

The verse means reciting the Qur’an slowly with humility (khushu`) and reflection observing the rules of Tajwid such as lengthening the long vowels (madd al-mamudud) and shortening the short ones (qasr al-maqsur)… The command in the above verse indicates obligation as this is the original usage of the imperative form. There is nothing here to indicate otherwise. (Al-Marsafi, Hidayat Al-Qari’ ila Tajwid Kalam al-Bari)

Imam ibn Al-Jazari, one of the earliest scholars of Tajwid, maintained in his Tuhfatul-Atfal, a famous beginner-style Tajwid manual, that,

It is incumbent to observe the rules of Tajwid; those who fail to do so are incurring a sin because the Qur’an was revealed by Allah and transmitted to us with the rule s of Tajwid.

Some scholars, however, hold that it is recommended (mustahab) to follow the rules of Tajwid rather than being wajib(obligatory), as long as the words are pronounced correctly in terms of Arabic and no mistakes are involved of course. Nevertheless, it befits a Muslim to try his best to perfect his recitation. `A’ishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings of Allah be upon him) said:

The one who is proficient in the recitation of the Qur’an will be with the honorable, obedient scribes (angles), and he who recites the Qur’an with difficulty and find it hard to recite will have a double reward. (Al-Bukhari and Muslim)

Tajwid is just one of the manifestations of Allah’s protection for the Qur’an from any kinds of corruption. Going through books of the Tajwid shows the extreme care given to the minute details of the pronunciation of the Qur’an. All of this is to ensure that the way the Qur’an is recited fourteen centuries after the demise of the Prophet (peace and blessings of Allah be upon him) is exactly the same as how the Prophet recited the Qur’an. Besides, the isnad-based transmission of the Qur’an guarantees that the rules of Tajwid are fully put into practice in a way that ensures the highest quality and accuracy level when transmitting the Qur’an from one generation to another. Tajwid, after all, is one of a group of sciences created initially to serve the Qur’an and to guard it from corruption such as the Qira’at (science of the recitation versions) and the scripting of the Qur’an (ar-rasm wad-dabt.)

By Muhammad Fathi

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