It needs to be remembered that not all literal translation represents the exact meaning of the word since the Quran uses varied Arabic language style and sometimes metaphor. To understand the full meaning of the word or the verse , Muhammad Muhsin Khan's The Holy Quran translation which was approved the University of Madinah, was included on the side. However, to comprehend more of the meaning of the Quran, reading the commentary of the Quran from trusted scholars would be necessary. Al-Quran Al-Kareem Maqdis is a ' word-by-word' translation learning method, where every word and sentence is coloured differently, in Arabic and English. Every word has been translated literally so that the reader can understand their individual meaning. However, not all literal translation represents the exact meaning of the word since the Qur'an uses varied Arabic language style and sometimes metaphor.

Secondly, according to the tradition (hadith) related to the Prophet Muhammad (PBUH), the reward of prayers in al-Aqsa Mosque is equivalent to five hundred times of the reward in other masjids 6 There are several versions of this hadith strengthening and corroborating each other. The Prophet said; (The Wasat means the `Adl (just). You will be summoned to testify that Nuh has conveyed (his Message), and I will attest to your testimony.) This was also recorded by Al-Bukhari, At-Tirmidhi, and An-Nasa'i. The Wisdom behind changing the Qiblah

The Wisdom behind changing the Qiblah

Thirdly, the Prophet Muhammad (PBUH) prompts Muslims to visit the blessed al-Aqsa Mosque with the intent of worship and his traditions tie it up with al-Haram Mosque in Makkah and al-Nabawi Mosque in Madinah. He said: “Travelling is prompted only to three mosques: al-Haram Mosque, my Mosque (al-Nabawi) which is this, and al-Aqsa Mosque.” In another version of this hadith, he said: “…al-Aqsa Mosque and my Mosque which is this.” 7 Related by al-Bukhari and Muslim on behalf of the great companion Abu Said al-Khudari, may Allah be pleased with him. Also related by Ahmad ibn Hanbal, Abu Dawud, al-Tirmidhi, al-Nasai, and Ibn Maja on behalf of the companion Abu Hurayra, may Allah be pleased with him. Sahiḥ al-Bukhari, no. 1189; Musnad Ahmad, Vol. 3, p. 34; Sunan Abu Dawud, no. 2033; Sunan al-Nasai, Vol. 2, p. 73; and Sunan Ibn Maja, no. 1410. Abu Jahl replied: "So that they can give it to you, as they see that you went to Muhammad to get some of his food." Sister Farhia Yahya has just finished this project of translating this book in English. It’s an excellent resource for anyone who is serious about memorizing the Qur’an and it’s now available to us in English! I just got this Quran, although I received it in the wrong colour which doesn't matter too much to me as I will be reading. But this is exactly what I was looking for, a Quran with tajweed and the translation verse by verse on the side. I liked this so much I decided to buy two more for my family members!

At-Tirmidhi added that they were performing Ruku` (bowing down in prayer), and then changed the direction (of the Qiblah) to the Ka`bah while still bowing down. Muslim reported this last narration from Anas. These Hadiths all indicate the perfect obedience the Companions had for Allah and His Messenger and their compliance with Allah's commandments, may Allah be pleased with them all. I bought this when it was on sale. It arrived a little late, but no problem. The Quran was in great condition. 10/10.Al-Bukhari reported in his Sahih that the news (of the change of Qiblah) was conveyed to some of the Ansar while they were performing the `Asr (Afternoon) prayer towards Bayt Al-Maqdis, upon hearing that, they immediately changed their direction and faced the Ka`bah. Al-Bukhari collected this narration, while Muslim collected it using another chain of narrators. Muhammad bin Ishaq reported that Al-Bara' narrated: Allah's Messenger ﷺ used to offer prayers towards Bayt Al-Maqdis (in Jerusalem), but would keep looking at the sky awaiting Allah's command (to change the Qiblah). Then Allah revealed: Qur’an, 17:1. This verse implies a short reference to the Prophet’s mystic experience of the “Night Journey (al-Isra)” to Bayt al-Maqdis and the subsequent “Ascension (al-Mi‘raj)” to heaven.