The Ramadan Quran is deeply intertwined with the spirit of Ramadan—a connection that becomes clear to anyone who reflects upon the Book and the Sunnah. Accordingly, its guidance is expressed through the most distinctive acts of worship in it: its recitation, contemplation, and the striving to internalize it.

Allah, the Guide, said regarding this blessed month:
“… [It is the month] in which the Qur’an was sent down as guidance and as clear proofs for the people…”
[Qur’an 2:185]

Consider how Allah extolled the month of Ramadan, having made it the setting for the fourth pillar of Islam.

Divine Revelation & the Special Bond of the Ramadan Quran

The Divine Scriptures were revealed, and it is stated that He distinguished this month from all others by sending down His holy Book, the Qur’an. In fact, as Ibn Kathir (may Allah have mercy on him) pointed out in his commentary!

And this is because the Qur’an was revealed in it – by virtue of its revelation. Based on that, observe how Allah, the Exalted, desired to bestow honor upon the month… He mentioned it as a reminder of the excellence of Ramadan from this perspective. The Qur’an in Ramadan is of such importance that its significance cannot be concealed from its audience.

Then, contemplate how Allah, the Exalted, indicated the wisdom behind revealing the Qur’an in this month by saying:
“… it was sent down in it …”
(with expressions such as “guidance” and “criterion” indicating that this is the most appropriate time for one to seek from the Qur’an, which is manifest).

Moreover, the magnificent wisdom behind this preference is that the Qur’an was revealed in Ramadan – as further indicated by His words:
“… guidance for the people, a criterion…”
referring to the month because of what was sent down in it of guidance and the criterion.

Nightly Quran Review & Gabriel’s Role

The Prophet, the best of people in giving goodness, used to meet with the angel Gabriel every night during Ramadan to review the Quran with him. As narrated by Al-Bukhari and Muslim, the Messenger of Allah (peace and blessings be upon him) was known to be most generous in goodness during this month. It is reported that Gabriel would come to him each night during Ramadan to review the Quran with him.

In this hadith, we see that in addition to the special appointment of Ramadan for the revelation of the Quran, there is also a designated time for the annual review (mudarasa) of the Quran with Gabriel (peace be upon him). This review is granted a unique virtue in this blessed month.

Reflect on how the Prophet (peace and blessings be upon him) was so absorbed in the nightly review of the Quran that it became clear that the night is preferable to the day for reading the Quran. No matter how busy one might be during the day, one should not neglect the night for this blessed recitation.

In a narration from Ibn Abbas, it is mentioned that the review with Gabriel took place at night. Ibn Rajab commented:
“During the night of Ramadan, one should increase the recitation of the Quran, let the heart be engaged, worries put aside, and distractions cut off…” [2]

Thus, three main factors combine to enhance the virtue of time in Ramadan:

  • The virtue of the time itself (Ramadan).
  • The excellence of the company (Gabriel, peace be upon him).
  • The virtue of the action (reviewing the Quran).

No matter the state of a person, the increase in goodness is ensured by these combined factors.

Enhanced Engagement & Proposed Quran Projects

The distinct attention given to the Quran in Ramadan is not accidental—whatever the level of care one gives to the Quran at other times, Ramadan is the month of the Quran. The pious predecessors, may Allah have mercy on them, understood this completely. Ibn Rajab, in Lata’if al-Ma’arif, mentioned certain individual and collective practices that emphasize this special status.

Based on all that has been stated above, these proposed Qur’anic projects are meant to be implemented by mosque imams, scholars, and worshippers alike.

Examples of Suggested Projects Include:

Reciting the Quran

Following the Prophet’s (peace and blessings be upon him) example, one should strive to complete multiple recitations of the Quran during Ramadan to gain its abundant rewards, as Allah says in His Book (reference provided with the verse from Ash-Shu’ara and others).
Some among the righteous, such as the caliph Uthman (may Allah be pleased with him), used to recite the Quran in one rak’ah during prayer, and others would recite it in various segments—some in groups, some individually. Ibn Rajab notes that in Ramadan some would recite three sections each night, while in the last ten nights, recitation might occur every night. Imam al-Nakha’i, Imam al-Shafi‘i, and Qatadah are mentioned as examples of those who maintained a constant cycle of recitations.

Memorizing the Quran and Reviewing One’s Memorized Portions

The effort to memorize and revise the Quran is especially meritorious in Ramadan, when the Quran itself is of central importance in the nightly Taraweeh prayers and Qiyam (night prayers).

Reflective and Contemplative Recitation

The importance of pausing to reflect on the meanings of the Quran is repeatedly emphasized. Verses exhorting believers not to recite the Quran superficially but to ponder its verses are mentioned, with several references from the Quran (for example, from An-Nisa, Al-Mu’minun, and others).

For a Muslim, it is not enough to simply recite or complete a recitation of the Quran in Ramadan. One must also engage in careful, deliberate contemplation (tadabbur) of its meanings. As the text explains, reciting the Quran without reflection is like a recitation without internalizing the divine guidance—it is as if one is deprived of the treasure of meanings and the profound wisdom hidden within the verses. Scholars such as Ibn Taymiyyah are cited regarding the significance of this reflective approach.

In addition to individual recitations, the importance of collective gatherings (majalis) where the Quran is listened to directly cannot be overlooked. Many Muslims today limit their engagement with the Quran to gatherings where the recitation is simply broadcast or read by someone else. The example of the Prophet (peace and blessings be upon him) is recalled, where he would arrange sessions for reading the Quran and having it listened to by the people. These gatherings have the benefit of encouraging attentiveness and deep engagement with the words of Allah.

One suggestion is to hold sessions where people come together to listen to the Quran being recited live, thereby experiencing its emotional and spiritual effects directly, as exemplified by the response of the companions when they heard the recitation.

Recitation Practices & Memorization Techniques

Following the example of the Prophet (peace be upon him) in Ramadan, a person should be keen to increase the number of complete recitations (khatm) from which he benefits. For Allah, the Exalted, says:
“… that the guidance of the Qur’an may be displayed upon your heart…”
[From the verses of the Poets: [194–192] Al-Munzirin]

It has been narrated from a group of the early pious—such as the rightly-guided Caliph Uthman ibn Affan (may Allah be pleased with him)—that he would recite the Qur’an in one rak’ah during Ramadan in prayer and in other contexts. The reciter known as “Al-Aswad” used to recite in Ramadan, and the early generations used to recite the Qur’an in this month. As Ibn Rajab said: “…” And al-Nakhai used to do so especially during the last ten nights, and during the rest of the month he would recite in sets of three, every two nights in Ramadan.

Al-Shafi‘i likewise recited in sets of three in Ramadan and every night during the last ten nights, and Qatadah would always complete a recitation every seven rounds. It is narrated that in Ramadan, sixty complete recitations were performed outside the obligatory prayers.

It is also reported that there is a prohibition against reciting the Qur’an in fewer than three parts, in order to maintain consistency. As for the preferred times, it is said:
“The preferred time is like the month of Ramadan, especially during the nights when Laylat al-Qadr is sought, or in the favored places such as Mecca for those who enter it…”

Accordingly, the practice of others—as previously mentioned and as followed by other imams—increasing the number of complete recitations does not conflict with the command to engage in contemplation (tadabbur) and its importance, as will be explained, God willing.

Reflection, Contemplation & Tafsir Study

It is not enough for a person merely to complete recitations without engaging in thoughtful reflection, nor is it sufficient to memorize without contemplation, regardless of how busy one may be.

Moreover, unlike one who recites without contemplating its meanings, every person who recites the Qur’an with reflection finds that his heart is enlightened by those meanings and his knowledge increases by acting upon what he is commanded to do. He acknowledges the truth of the command in that very moment; and each time he does something, even if he is heedless at times, it does not detract from the truth embedded in his heart.

Reference from one who disparages without truly believing and for one who contemplates the Qur’an and understands its meanings—gaining knowledge and faith beyond full description. He says: “Indeed, contemplation is a stage that leads to remembrance, and remembrance does not occur unless the contemplator reflects on what his contemplation instills in his memory.” {“A Book which We have sent down to you, blessed, so that you may reflect upon its verses and remember…”} For Allah, the Exalted, says: [29: …] so that only those endowed with understanding may receive admonition.

A complete (albeit concise) interpretation of the Qur’an—its recitation—is for the Muslim and for the beginner in knowledge, so that he may know and understand what he recites and hears from the Book of Allah, Glorified and Exalted be He. This is of utmost importance, as attentive listening and mental presence are prerequisites for the servant’s proper engagement in reading. This is why even the simplified and abbreviated commentaries—such as the one found in the noble printed Mushaf king Fahd or the brief Qur’anic exegesis prepared by the Center for Tafsir Studies—are considered sufficient. At the very least, one might complete a recitation and perhaps even dedicate about forty minutes daily to such interpretation during Ramadan.

It is also recommended that one joins others in reading the Tafsir so that they may first read it individually and then meet to discuss and benefit from what each has read; thus reinforcing a structured, collective study of the Qur’an during Ramadan.

Verily, it is a great treasure, and it is easy for one to emerge from Ramadan with such abundant gain!

Exploring Unique Aspects of the Quran

It is incumbent upon a Muslim—with earnest ambition—to understand the meanings of his Lord’s words in the “Glorious Qur’an.” It is astonishing and regrettable that a person might recite the Qur’an for years without ever understanding its peculiar or subtle meanings. Indeed, a Muslim might recite a surah such as Al-Ikhlas for forty years, more or less, without ever seeking or asking about its true meaning! Or he may ask about the meaning of “Allah, Al-Samad”! [3]

That a person remains ignorant of the meanings of the shorter surahs is not acceptable, for Allah revealed His Book in Arabic to inspire the Muslim with earnest aspiration—so that he repeats it throughout his day!

And the greater one’s attentiveness to one’s heart and understanding of the meanings of Allah’s words, the more the servant benefits from what he recites and hears.

Listening, Community Engagement & Group Study

Sessions for Listening to the Qur’an

According to authentic hadiths recorded in both Sahih al-Bukhari and Sahih Muslim:

The Prophet ﷺ said, “Read to me.” When asked if he could recite for him, the Prophet replied, “I desire to hear it from someone else.” He then listened as the reciter finished the Surah an-Nisa, continuing until a narration describes the miraculous effect: “How is it that when we gather from every nation a martyr and gather you among these as a martyr…” ([An-Nisa 41]). The Prophet’s eyes began to well with tears. (Reference 1)

Ibn Taymiyyah explains that the companions of the Prophet, upon gathering, would appoint one person to recite while the others listened attentively. Umar ibn al-Khattab is reported to have urged Abu Musa al-Ash‘ari by saying, “O Abu Musa, remind us of our Lord,” so that Abu Musa would recite while the group listened.

It is also narrated that the Prophet ﷺ, on witnessing Abu Musa al-Ash‘ari reciting, remarked the next day, “I passed by you yesterday while you were reciting; I listened to your recitation,” prompting him to say, “O Messenger of Allah, if you knew how your attentive listening adds to the beauty of your recitation.”

The Spiritual Significance of Listening to the Quran

Listening to the Quran is described as a profound experience shared by the Prophets, the believers, the scholars, and those who truly know Allah. This practice is highlighted in the Quran itself:

From Surah Al-Isra (107-109):
“Indeed, those who were given knowledge before, when it is recited to them, they fall in prostration, and say, ‘Glory be to our Lord! Surely, the promise of our Lord has been fulfilled.’ They fall in prostration, weep, and their humility increases.”

From Surah Maryam (58):
“Those whom Allah has bestowed favor upon among the Prophets, the descendants of Adam, those We carried with Noah, the descendants of Abraham, and of Israel—and those whom We guided and chose—when the verses of the Most Merciful are recited to them, they fall in prostration, and weep.”

From Surah Al-Ma’idah (83):
“And when they hear what is revealed to the Messenger, you see their eyes overflow with tears as they recognize the truth.”

Sessions for Qur’anic Study (Mudarasa)

These are sessions in which participants study its meanings and what is contained therein, by gathering as a group to recite a surah or selected verses—with all their subtleties and secrets. It is preferable that such sessions follow an individual reading of the Tafsir of those verses.

This is a collective Qur’anic study session—a session of reflection. Its benefits include:

  • Revealing meanings through group discussion that might not emerge from solitary contemplation.
  • Possibly developing among the participants a practical sensitivity during reflection, thus creating the most effective and correct means for dissemination.
  • Fostering a heartfelt presence when listening to the Qur’an in prayer or outside of it, as well as during recitation.

– As reported from Abu Hurairah, and it may be that through this the established practice of Qur’anic study, as mentioned in the earlier hadith of Ibn Abbas and another hadith, is realized.

“And when a group of people gather in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, tranquility descends upon them, mercy envelops them, angels surround them, and Allah remembers them.”

Much has been mentioned about this in various parts of his writings.

Lessons in Quranic Contemplation & Parables

After the Taraweeh prayers, it is desirable for the Imam to speak about the Qur’an. One idea is to relate the Qur’an to the people—either in the prayer or immediately afterward—by preceding its recitation with contemplative reflections, or by using it as a means to inspire the hearts while reciting. How excellent it is when one strives to relate these meanings to everyday reality and address its problems!

Lessons in Quranic Parables

For people—and for those endowed with intellect—Allah, the Exalted, has set forth in His Glorious Book a number of parables. He said:
“… and such are the parables We set forth…” [e.g., from Al-Ankabut: (43) “… except for the scholar…”]
The Qur’an, with its meanings and the parables it contains, is a very appropriate subject for talks aimed at the worshippers. Explaining these parables, highlighting the miraculous nature of the Qur’an, and pointing out the subtle guidance therein may help a person reach the level of those scholars who truly understand the parables that Allah, the Exalted, has provided.

Advanced Quranic Eloquence & Thematic Discussions

They pause at its secrets and its miraculous nature. This is an opportunity for students of knowledge to grasp the high eloquence of the Glorious Qur’an. Such lessons should be presented to the general public in a simplified manner with examples. It is fitting that they be offered, perhaps in a series…

Lessons in Quranic Stories

By nature, souls are drawn to listening to stories; how excellent it is to combine this inclination with the presentation of Qur’anic narratives. As Allah says:
“We have sent down to you this Qur’an, and if you were among those who were heedless of Allah…”
[alluding, for example, to the story of Yusuf (Joseph)]

This topic can be the subject of lessons for the worshippers, linking them to the Book of Allah and achieving the purpose for which Allah, the Exalted, revealed it. Lessons may be given on the stories of the prophets, or on the narrative of one such story as it appears in various parts of the Qur’an; they may even be on the events of the prophetic biographies (sīra) mentioned in the Qur’an, among other topics.

In presenting the story and explaining its context and background, it is most excellent that we benefit from the Qur’anic methodology and its approach.

Lessons on the Explanation (Tafsir) of the Qur’an

For example, the explanation of Surah Al-Fātiḥah for the general public—lessons that are presented in a simplified manner to explain the Qur’an, given that people repeatedly recite and frequently listen to it. And likewise for the shorter surahs which are commonly recited by the masses—especially in the important field of knowledge that requires careful attention. The length of these lessons is of utmost importance, and they are among the great treasures. (Ramadan is the month of the Qur’an.)

“Qatadah was witnessed studying the Qur’an in Ramadan,” said Abu Awana, who reported: “…”

Lessons on Thematic Quranic Studies

These lessons deal with the Qur’anic discourse on a specific topic, thereby honoring the Qur’an. By this, I mean lessons that emphasize both the subject and the honor of what is being discussed. Among these topics are: – The Qur’anic discourse regarding Allah, the Exalted, His majesty and His attributes. (A)
– The Qur’anic discourse about the Qur’an itself. This is an important subject that increases the heart’s attachment and its connection with the words of Allah, the Exalted. (B)
– The Qur’anic discourse concerning the Prophet (peace be upon him) and his attributes. (C)

The topic revolves around Qur’anic discourse and reflection, and it serves as the concluding part of the lesson—delivered by someone who specializes in it and chooses it, in addition to benefiting from the efforts of his predecessors.

These are some of the proposed ideas and projects. I ask Allah to make them beneficial and to make us all among those who truly belong to the Qur’an—that is, among the people of Allah and His chosen ones—and to make the Qur’an an argument (proof) for us rather than against us. Verily, He is Most Generous. All praise is due to Allah, the Lord of all the worlds, both first and last, outwardly and inwardly, and may His peace and blessings be upon our Prophet Muhammad, his family, and his companions. [4]

by Talal bin Suleiman al-Dosari