📩 The Question:

Shaykh, may Allah bless you. I read the Noble Qur’an and memorise it, but days pass and I end up forgetting what I have memorised. What should I do?

📝 The Answer:

Answered by the Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him.

We advise you, firstly: that memorisation should be with precision from the very first day. Do not rush in memorisation, nor memorise quickly while wanting to finish the sūrah quickly and complete the juzʾ quickly — no.

Memorise with precision, even if you do not memorise in a day except one page. Perfect it until you can recite it by heart without error and do not make any mistake in it at all.

Then do not suffice with that, until you recite it again on the second day together with the new page. Connect the previous page with the page that comes after it.

And on the third day: connect it to three pages.

And on the fourth day: recite the four pages, and so on until the end of the week. At the end of the week, you then remove the earlier page — the first page — and you remain each day reciting to your teacher three pages in memorisation.

And whenever you proceed, you remove the first page. By this, Allah willing, you will memorise with good and strong precision. This is one matter.

And the second matter: frequent revision. Even if you finish this sūrah after three days or after a week, after a week read it again, especially in the early days.

So if you perfect it, then at that point do not be negligent regarding the Qur’an, especially at the beginning of your memorisation. Every ten days, every week, you are revising what you have memorised.

Thus, you need to set for yourself a time for memorisation and a time for revision, and by this, Allah willing, you will perfect the Qur’an.

And the Qur’an has no end such that you finish it and then leave it without revision. The Qur’an contains recitation and worship until death comes, while you are in recitation and worship, worshipping Allah, Glorified and Exalted is He.

And I say: from the bounty of Allah upon us is that it slips away. Why?

Because if it did not slip away, perhaps people would abandon reciting the Qur’an and revising the Qur’an. But when the memoriser knows that it will slip away from him, he increases in recitation, revises again and again, and increases in recitation of the Qur’an.

And recitation of the Qur’an is worship; its rewards are tremendous. And the Muslim continues to recite the Book of Allah, and Allah revives his heart by the Noble Qur’an, and he remains in worship. And whenever he recites a letter from the Book of Allah, he has ten good deeds, and a good deed is multiplied by ten times. So he continues in recitation of the Qur’an until death comes while he is in tremendous worship and immense rewards that none knows except Allah.

And as the Prophet ﷺ said: “Maintain this Qur’an, for by the One in Whose Hand is the soul of Muḥammad, it escapes more quickly than camels from their ropes.” Agreed upon; reported from Abū Mūsā, and with similar wording from Ibn Masʿūd.

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Gems from the Tafsīr of the Noble Qur’an: Benefit Number 6

Allah, the Mighty and Majestic, said:
﴿إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ﴾
“Except him who brings to Allah a clean heart.” (Surah Ash-Shuʿarāʾ 26:89)

Imām Ibn Kathīr — may Allah have mercy on him — said in the explanation of this verse:

For this reason He said: {Except him who brings to Allah a clean heart}, meaning: free from impurity and shirk.

Muḥammad ibn Sīrīn said: the sound heart is that it knows that Allah is true, that the Hour is coming—there is no doubt in it—and that Allah will resurrect those who are in the graves.

And Ibn ʿAbbās said: {Except him who brings to Allah a clean heart}—alive, bearing witness that there is no deity worthy of worship except Allah.

And Mujāhid, al-Ḥasan, and others said: {with a clean heart}, meaning: free from shirk.

And Saʿīd ibn al-Musayyib said: the sound heart is the healthy heart, and it is the heart of the believer; because the heart of the disbeliever and the hypocrite is sick. Allah said: {In their hearts is a disease}.

And Abū ʿUthmān an-Naysābūrī said: it is the heart that is free from innovation and at ease with the Sunnah.

Gems from the Tafsīr of the Noble Qur’an: Benefit Number 7

Allah, the Mighty and Majestic, said:
﴿إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا﴾
“Verily, this Qur’ān guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allah and His Messenger, Muhammad ﷺ, etc) who work deeds of righteousness, that they shall have a great reward.” (Surah Al-Isrāʾ 17:9)

Shaykh ʿAbd al‑Raḥmān ibn Nāṣir al‑Saʿdī — may Allah have mercy on him — said in the explanation of this verse:

Allah, the Most High, informs about the nobility of the Qur’ān and its majesty, and that {it guides to that which is most just and right}, meaning: the most just and the highest with regard to beliefs, deeds, and manners. So whoever is guided by what the Qur’ān calls to is the most complete of people, the most upright of them, and the most rightly guided of them in all his affairs.

{And gives glad tidings to the believers who work righteous deeds}, from the obligations and the Sunnahs, {that they shall have a great reward} which Allah has prepared for them in the Abode of His honor—none knows its description except Him.

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🌿 The Salaf in Shaʿbān

• Ḥabīb ibn Abī Thābit, when Shaʿbān entered, would say: “This is the month of the reciters of the Qur’an.”

• And ʿAmr ibn Qays al-Mulāʾī, when Shaʿbān entered, would close his shop and devote himself to the recitation of the Qur’an.

• Salamah ibn Kuhayl said: “It used to be said: the month of Shaʿbān is the month of the reciters of the Qur’an.”

• And al-Ḥasan ibn Shuhayl, may Allah have mercy upon him, would increase in it his recitation of the Qur’an, and he would say: “My Lord, You have placed me between two tremendous months!”

[Laṭāʾif al-Maʿārif by Ibn Rajab (138)]

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📝 Concise Rulings Related to the Month of Shaʿbān

1) The Reason for This Name:

Ibn Ḥajar, may Allah have mercy upon him, said: “…And it was named Shaʿbān due to their dispersing (tashaʿʿub) in seeking water or in raids after the sacred month of Rajab had ended, and other explanations have also been mentioned regarding it…”

Fatḥ al-Bārī (4/213).

2) The Virtue of the Month of Shaʿbān:

That Deeds Are Raised in It to Allah:

Usāmah ibn Zayd narrated: I said: “O Messenger of Allah, I have not seen you fast any month among the months as you fast in Shaʿbān.”

He ﷺ said: “That is a month which people are heedless of, between Rajab and Ramaḍān, and it is a month in which deeds are raised to the Lord of the worlds, so I love that my deed be raised while I am fasting.”

Declared ḥasan by al-Albānī, may Allah have mercy upon him.

The Abundance of the Prophet’s ﷺ Fasting in It:

ʿĀʾishah, may Allah be pleased with her, said: “The Messenger of Allah ﷺ used to fast until we would say he does not break his fast, and he would break his fast until we would say he does not fast. And I never saw the Messenger of Allah ﷺ complete the fasting of an entire month except the month of Ramaḍān, and I did not see him fast in any month more than he did in Shaʿbān.”

Narrated by al-Bukhārī, Muslim, and Abū Dāwūd; and narrated by al-Nasāʾī and al-Tirmidhī.

3) The Wisdom Behind Fasting in the Month of Shaʿbān:

Ibn Rajab, may Allah have mercy upon him, said:

“…And it has been said: its fasting is like training for the fasting of Ramaḍān, so that one does not enter the fast of Ramaḍān with hardship and burden; rather, he has trained himself upon fasting, become accustomed to it, and found—by fasting Shaʿbān before it—the sweetness of fasting and its delight, so he enters the fasting of Ramaḍān with strength and energy.

And since Shaʿbān is like a prelude to Ramaḍān, that which is legislated in Ramaḍān—such as fasting and reciting the Qur’an—was legislated in it, so that readiness may be attained for receiving Ramaḍān, and so that souls are trained thereby upon obedience to the Most Merciful.”

Laṭāʾif al-Maʿārif (p. 138)

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The Virtue of the Month of Shaʿbān:

1- That deeds are raised in it to Allah:

Usāmah ibn Zayd narrated: I said: “O Messenger of Allah, I have not seen you fast any month among the months as you fast in Shaʿbān.”

He said: “That is a month which people are heedless of, between Rajab and Ramaḍān, and it is a month in which deeds are raised to the Lord of the worlds, so I love that my deed be raised while I am fasting.”

[Declared ḥasan by al-Albānī, may Allah have mercy upon him.]

2- The abundance of the Prophet’s ﷺ fasting in it:

ʿĀʾishah, may Allah be pleased with her, said: “The Messenger of Allah ﷺ used to fast until we would say he does not break his fast, and he would break his fast until we would say he does not fast. And I never saw the Messenger of Allah ﷺ complete the fasting of an entire month except the month of Ramaḍān, and I did not see him fast in any month more than he did in Shaʿbān.”

[Narrated by al-Bukhārī and Muslim.]

3- Forgiveness of sins on the night of the middle of Shaʿbān:

He ﷺ said: “Indeed, Allah, the Most High, looks on the night of the middle of Shaʿbān and forgives all of His creation except a polytheist or one who harbours enmity.”

[Narrated by Ibn Mājah and declared ḥasan by al-Albānī.]

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قَالَ الشَّيْخُ سُلَيْمَانُ الرُّحَيْلِي حَفِظَهُ اللَّهُ
Shaykh Sulaymān al-Ruḥaylī — may Allah preserve him — said:

غَدًا الثُّلَاثَاءُ الْأَوَّلُ مِنْ شَعْبَانَ
Tomorrow is Tuesday, the first of Shaʿbān,

وَيُسَنُّ لِلْمُؤْمِنِ وَالْمُؤْمِنَةِ
and it is recommended for the believing man and the believing woman

صِيَامُ أَكْثَرِ أَيَّامِهِ
to fast most of its days,

وَلَا يُفْطِرُ مِنْهُ إِلَّا قَلِيلًا
and to break the fast in it only a little.

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Usāmah ibn Zayd, the beloved of the Messenger of Allah and the son of the beloved of the Messenger of Allah ﷺ, said:

“O Messenger of Allah! I have not seen you fast a month from among the months the way you fast in Shaʿbān!”

He ﷺ said:

“That is a month which people are heedless of, between Rajab and Ramaḍān, and it is a month in which deeds are raised to the Lord of the worlds, so I love that my deed be raised while I am fasting.”

Declared ḥasan by al-Albānī in Ṣaḥīḥ al-Nasāʾī (2356).

Shaykh Sulaymān Ar-Ruḥaylī, may Allah preserve him, said:

The recommendation of fasting Shaʿbān is emphasized by three tremendous matters:

The first: because Shaʿbān is a month of heedlessness, since it falls between Rajab and Ramaḍān, and worship during times of heedlessness and places of heedlessness is greatly virtuous.

The second: because it is a month in which the deeds of the servants are raised, and from the Sunnah and goodness for the servant is that his deed be raised to his Lord, the Most High, while he is fasting.

The third: because it was the action of the Prophet ﷺ, for he used to fast in Shaʿbān in a manner that he did not fast in other than it.

Sharḥ Dalīl al-Ṭālib (8/1/1438 AH).

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