#Al Quran Translation In All Languages

[quran-translation]

Сураи Фил Ayah: 1 أَلَمۡ تَرَ كَيۡفَ فَعَلَ رَبُّكَ بِأَصۡحَٰبِ ٱلۡفِيلِ 1. Эй Паёмбар, оё надонистӣ, ки Парвардигорат бо Асҳоби Фил[3115] чӣ кард? Онҳое, ки мехостанд, ки хонаи Каъбаро вайрон кунанд. [3115] Абраҳаи ҳабашӣ ва аскаронаш Arabic explanations of the Qur’an: Ayah: 2 أَلَمۡ يَجۡعَلۡ كَيۡدَهُمۡ فِي تَضۡلِيلٖ 2. Оё макрашонро ботил насохт? Ayah: 3 وَأَرۡسَلَ عَلَيۡهِمۡ طَيۡرًا أَبَابِيلَ 3. Ва бар сари онҳо паррандагони гурӯҳ-гурӯҳ фиристод, Ayah: 4 تَرۡمِيهِم بِحِجَارَةٖ مِّن سِجِّيلٖ 4. то онҳоро бо сиҷҷил[3116] сангборон карданд. [3116] Санггил Ayah: 5 فَجَعَلَهُمۡ كَعَصۡفٖ مَّأۡكُولِۭ 5. Пас, ононро чун коҳи хӯрдашуда гардонид. ---- Башҡортса Korana,Al Fil,الفيل‎,Chechen Quran,Quran translation in Chechen,Explanation of Quran in Ch ----- Quran, Al Quran, Al-quran, The Quran, Al Quran Translation, Quran Translations, Translation of Quran, Translation of al Quran, Translations of Quran, Quran translation in various language, Quran Translation in many language, Quran Translations in worlds language, Quran translation in multiple language, Al Quran Translation in all languages, Translation of Quran in various language, Translation of Quran in many language, Translation of Quran in worlds language, Translation of Quran in multiple language, Translation of Quran in all languages, Quran for kids, Quran recitation really beautiful, Emotional recitation, Recitation, Quran recitation, Holy Quran greatest signs, The most beautiful Quran recitation, Quran burned, Al Quran karim, Quran Majid, Soothing,calm,sleep music,motivation,healing frequency,best music,peaceful,heart,Digital Bangla Hadith Team DBHT,Abdul Aziz Al Turkey ---------- Al-Fatihah,سورة الفاتحة,Al-Baqrah,سورة البقرة,Aal-e-Imranسورة آل عمران,An-Nisaسورة النساء,Al-Maidah,سورة المائدة,Al-Anam,سورة الأنعام,Al-Aaraf,سورة الأعراف,Al-Anfal,سورة الأنفال,At-Taubah,سورة التوبة,Yunus,سورة يونس,Hud,سورة هود,Yusuf,سورة يوسف,Ar Ar-Ra’d,سورة الرعد,Ibrahim,سورة ابراهيم,Al-Hijr,سورة الحجر,An-Nahl,سورة النحل,Al-Isra,سورة الإسراء,Al-Kahf,سورة الكهف,Mariyam,سورة مريم,At-Tahaa,سورة طه,Al-Ambiya,سورة الأنبياء,Al-Hajj,سورة الحج,Al-Mu’minun,سورة المؤمنون,An-Noor,سورة النور,Al-Furqan,سورة الفرقان,Ash-Shu’ara,سورة الشعراء,An-Naml,سورة النمل,Al-Qasas,سورة القصص,Al-Ankabut,سورة العنكبوت,Ar-Rum,سورة الروم,Luqman,سورة لقمان,As-Sajda,سورة السجدة,Al-Ahzab,سورة الأحزاب,Saba,سورة سبإ,Fatir,سورة فاطر,Yasin,سورة يس,As-Saaffat,سورة الصافات,Saad,سورة ص,Az-Zumar,سورة الزمر,Al-Ghafir,سورة غافر,Fussilat,سورة فصلت,Ash-Shuraa,سورة الشورى,Az-Zukhruf,سورة الزخرف,Ad-Dukhan,سورة الدخان,Al-Jathiya,سورة الجاثية,Al-Ahqaf,سورة الأحقاف,Muhammad,سورة محمد,Al-Fatah,سورة الفتح,Al-Hujurat,سورة الحجرات,Qaf,سورة ق,Adh-Dhariyat,سورة الذاريات,At-Tur,سورة الطور,An-Najm,سورة النجم,Al-Qamar,سورة القمر,Ar-Rahman,سورة الرحمن,Al-Waqi’ah,سورة الواقعة,Al-Hadid,سورة الحديد,Al-Mujadila,سورة المجادلة,Al-Hashr,سورة الحشر,Al-Mumtahanah,سورة الممتحنة,As-Saf,سورة الصف,Al-Jumu’ah,سورة الجمعة,Al-Munafiqun,سورة المنافقون,At-Taghabun,سورة التغابن,At-Talaq,سورة الطلاق,At-Tahrimسورة التحريم,Al-Mulk,سورة الملك,Al-Qalam,سورة القلم,Al-Haqqah,سورة الحاقة,Al-Ma’arij,سورة المعارج,Nuh,سورة نوح,Al-Jinn,سورة الجن,Al-Muzzammil,سورة المزمل,Al-Muddaththir,سورة المدثر,Al-Qiyamah,سورة القيامة,Al-Insan,سورة الانسان,Al-Mursalat,سورة المرسلات,An-Naba,سورة النبإ,An-Nazi’at,سورة النازعات,Surah ‘Abasa,سورة عبس,At-Takwir,سورة التكوير,Al-Infitar,سورة الإنفطار,Al-Mutaffifin,سورة المطففين,Al-Inshiqaq,سورة الإنشقاق,Al-Buruj,سورة البروج,At-Tariq,سورة الطارق,Al-Ala,سورة الأعلى,Al-Ghashiyah,سورة الغاشية,Al-Fajr,سورة الفجر,Al-Balad,سورة البلد,Ash-Shams,سورة الشمس,Al-Layl,سورة الليل,Ad-Dhuha,سورة الضحى,Ash-Sharh,سورة الشرح,At-Tin,سورة التين,Al-Alaq,سورة العلق,Al-Qadr,سورة القدر,Al-Bayyina,سورة البينة,Az-Zalzalah,سورة الزلزلة,Al-Adiyat,سورة العاديات,Al-Qaria,سورة القارعة,At-Takathur,سورة التكاثر,Al-Asr,سورة العصر,Al-Humazah,سورة الهمزة,Al-Fil,سورة الفيل,Quraysh,سورة قريش,Al-Ma’un,سورة الماعون,Al-Kawthar,سورة الكوثر,Al-Kafirun,سورة الكافرون,An-Nasr,سورة النصر,Al-Masad,سورة المسد,Al-Ikhlas,سورة الإخلاص,Al-Falaq,سورة الفلق,An-Nas,سورة الناس Afar Quran,Albanian

[firstfullmoon]

In 1981, Israeli Mossad agents assassinated Palestinian Liberation Organization member, writer, and intellectual Majed Abu Sharar in his hotel room in Rome. Abu Sharar was a close friend of the Palestinian poet and writer Mahmoud Darwish. In 1984, in his collection A Siege for the Eulogies of the Sea (Hissar li-Mada’h el-Bahr), Darwish included the final version of his long elegy to his friend, “The Final Meeting in Rome.” This poem in particular is largely untranslatable in English. The untranslatability is not so much due to the technical demands of the surreal lyric’s transformation of song into an act of liberation. Instead, the untranslatability relates primarily to the question of audience. There remains little room in English to receive openly, unequivocally, the freedom song of Palestinians in its myriad forms.

But I can simplify all this jargon in a single word, a name: Majed. Majed’s name permeates the text of “The Final Meeting in Rome.” In a moment of genius, in the penultimate section of the text, Darwish explodes language with his friend’s name through an unexpected refrain—as if Darwish had been writing the previous pages for the sole purpose of arriving at this stanza: “Good morning, Majed, / good morning, / get up to recite Surat al-‘Aaed.”

In the Quran, there is no chapter, or Surah, titled al-‘Aaed—a word that means the returnee. Some may argue that one solution for translating the stanza would reside in changing Majed’s name to Ali, for example, so that the impact of the rhyme is maintained: Ali/the Surah of the returnee. But that is self-deluding. English, much as it likes to argue otherwise, still struggles to accept at least two major points about this linguistic construct in Arabic. The first is the beautiful, divine presence of the Quran to elegize a Palestinian martyr (irrespective of their religious affiliation, if any). The second is the Palestinian right of return, dead and alive.

Darwish stuns his audience by blurring the boundaries of blasphemy. He is not echoing a specific Quranic text. He elevates the Palestinian question to touch the moral arc that bends toward justice in the universe. He delivers a mystical experience no one objects to in Arabic. He invents a Surah in the Quran and attributes its title to his “friend, brother, and last love.” The entire Palestinian body in one named Majed. The entire human history of return in a Surah.

Among the poem’s memorable lines, there is this couplet: “As if I could protect my heart / from hope. My heart is ill.” This ailing heart arrives near the end of the poem and disseminates into Palestinian flesh. What Darwish manages to describe, in topical yet visionary manner, is astounding, precisely because the poem does not claim to see the future. Yet here we are, more than forty years later, and every word of the closing salvo that I have translated is true.

I took liberties with this last, translatable section of “The Final Meeting in Rome.” Since one aspect of the original untranslatability is in the name—Majed—I clearly see that today, Gaza is the untranslatable name in the poem.

[manhiya1]

There’s a reason why scholars emphasize the importance of memorizing the Quran and learning Arabic properly when you start seeking knowledge. A lot of people fall into misguidance/ghuluw when they don’t understand the context of a word in a sentence or take the translation from another (misguided) person. Worst of all, you hear someone who hasn’t learned the language say I’m learning by myself, what exactly are you learning?? And by yourself?? الله المستعان

DONT RUSH TO THE BIG BOOKS WHEN YOU START SEEKING ILM, save your Akhira, protect yourself and start by learning the Source of all sciences [Al-Qur’an] and the language of the religion. الله أعلم

[asma-al-husna]

Allah calls Himself Al-Wadood— The Affectionate, The Most-Loving, The Beloved— twice in the Quran. Al-Wadood is the One who is the source of all affection, love, and kindness. Even though He does not need us in any way Al-Wadood wishes the best for us. He has a special form of love for His righteous servants who love Him because of their knowledge of His perfection and His readiness to forgive. Al-Wadood is the Affectionate and the Beloved!

The Most Loving, the Ever-Affectionate, and the Beloved

Wadood comes from the root waw-daal-daal, which carries three main meanings: to love, to be affectionate and to long, wish or desire for.

This root appears 29 times in the Quran in five derived forms. Examples of these forms are yawaddu (like, will wish), al mawaddata (the love), and wuddan (affection).

The concept of love in the Arabic language is decribed by different words, hubb and wudd are examples of them. Hubb is the inner-feeling of love for someone whereas Wudd is an intense, consistent affection as it is expressed in actions and conduct.

Wadood is from the fa’ool pattern which in Arabic grammar points to intensity and continuity. Allah is Al-Wadood; His love is intense, continuous and translates into the blessings, favours, mercy, guidance and forgiveness He gives to His slaves.

Al-Wadood Himself says: . . . Indeed, those who have believed and done righteous deeds, The Most Merciful will appoint for them affection. [Quran, 19:96] ..And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate. [Quran, 11:90] . . . And He is the Forgiving, the Affectionate [Quran, 85:14]

How Do We Gain the Love of Allah?

In a beautiful, comprehensive hadith you will find the formula on how to gain the love of Al-Wadood. The Prophet salallahu ‘alayhi wa sallam said: … And the most beloved thing with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing voluntary acts of worship until I love him.. Most beloved to Al-Wadood are you doing your obligatory acts of worship, then by doing your voluntary acts of worship you come closer and closer to Him.

Then what happens next? The Prophet continued about the amazing reward: …(so much so that) I become his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his leg with which he walks; and if he asks Me something, I will surely give him, and if he seeks My Protection (refuge), I will surely protect him. [Al-Bukharee]

Al-Wadood then becomes your special Helper, protecting your limbs and organs by not letting them work for anything He dislikes and a heart-melting seal: Al-Wadood will grant your wishes and keep you safe. Subhanallahi wa bihamdihi!

How Can We Live By This Name?

1. Have a close relationship with Al-Wadood.

Telling Al-Wadood about your concerns is a beautiful type of ‘ibaadah (worship) in itself. He wants you to turn to Him and tell him about your problems while remembering how close He is to you and how much you love Him. The mother of Maryam ‘alayha sallam said: ..My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing..[Quran, 3:35] This pious woman is a beautiful example of someone with a close relationship with Allah and Al-Wadood answered her dua’.

2. Love Al-Wadood above everything and anyone.

Al-Wadood says: Say, [O Muhammad], If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people. This ayah is a great reminder pinpointing all the things we tend to love over Allah and His messenger.

3. Let your love be for the sake of Al-Wadood.

Ask yourself for what reasons you love people? Love people for the sake of Allah subhanahu wa ta’ala so Al-Wadood, His angels and the people of the earth love you! What an amazing deal. The Prophet sallallahu ’alayhi wa sallam said, When Allah loves a slave, calls out Jibril and says: `I love so-and-so; so love him’. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so-and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him. [Al-Bukharee, Muslim] So mind who you love and love those who fear Allah, love Him and who strive for the good and forbid evil. This is the most beautiful kind of love you can have for another human being, even if you don’t know them.

4. Follow the Prophet salallahu ‘alayhi wa sallam.

Proof your love for Al-Wadood by sticking to the sunnah of His messenger. The reward: Allah will love and forgive you your sins. Another lucrative deal! Say: If you love Allah then follow me. Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful. [Quran, 3:31]

5. Love to recite Suratul Ikhlaas.

If you want Allah’s love, love talking about Him. Surah Al-Ikhlaas is one of the most comprehensive surahs describing Allah. The Prophet salallahu ‘alayhi wa sallam appointed a man in charge of an army unit who led them in prayer. He always concluded his recitation with Surah Al-Ikhlaas. Upon their return to Al-Madinah, they mentioned this to Messenger of Allah who said, “Ask him why he does so?” He was asked and he said, “This Surah contains the Attributes of Allah, the Gracious, and I love to recite it. Messenger of Allah then told them, “Tell him that Allah loves him”. [Al-Bukharee , Muslim]. So increase in reciting Surah Al-Ikhlaas with love!

6. Love for others what you love for yourself.

The Prophet salallahu ‘alayhi said: None of you will believe until you love for your brother what you love for yourself. [Al-Bukharee, Muslim] If someone just got married and you can’t find someone, someone got that new job and you didn’t, even though it might be hard, be happy for them. Strive to control your nafs (ego) and know it is Al-Wadood Who gives and takes. You will notice the peace it gives you inside when you love for others what you love for yourself, in stead of being jealous and anxious over others’ happiness. Live by this golden rule: treat others the way you want to be treated!

Wallahu ta’alaa ‘alem.

O Allah, Al-Wadood, we know that You are the One Who is Most Affectionate. Make us of those who love You and Your Messenger above all, bless us with Your love and protection. Bring righteous people on our path and make us love them and them love us for Your sake only. Guide us in following the sunnah and in fulfilling our obligations towards You and give us the tawfeeq to perform many voluntary deeds of worship, ameen!

[rotzaprachim]

Author: 

Melonie Schmierer-Lee and Alan Elbaum

Wed 22 Jun 2022

Alan, which fragment are you looking at today?

My job description at the Princeton Geniza Project is to look at uncatalogued or minimally catalogued documentary fragments, and while looking for these I came across T-S NS J479, a single page covered with strange symbols written in all directions. I’ve probably glanced at around 50,000 Genizah fragments by now, and I’ve never seen anything that looks like this.

What is it? Which language is it?

Most of it is written in what I think is a made-up code, though whether it was invented or borrowed by the writer, I don’t know. There’s also some Arabic and Hebrew script (the Arabic is a petition formula). At first glance one of the symbols reminded me of one from the Voynich manuscript, so that set me wondering whether the symbols were meaningful. I noticed the same set of around 22 symbols all in a row, written a number of times, and wondered if the letters could be assigned to an alphabet. As there are roughly 22, the Hebrew alphabet fits better than Arabic. The language seems to be Judaeo-Arabic though. I’ve annotated an image of the fragment showing the ‘translation’ of the cipher into Hebrew script.

Why do you think he wrote out the alphabet several times?

Maybe he was trying to work out his alphabet. Towards the end he’s a bit inconsistent with some of the symbols assigned to each Hebrew letter, so perhaps he was refining it. He also writes the cipher alphabet from left to right at one point, which was interesting to me.

We keep saying ‘he’ – do we know who the author was?

He writes his name – ‘al-faqīr Isḥāq al-Yahūdī’ – as well as two verses from the revered Sufi poem known as Qaṣīdat al-Burda by Al-Būṣīrī (fl. 13th century), so that helps to date the fragment somewhat. Here are the lines in Stetkevych's translation (Suzanne Pinckney Stetkevych, The Mantle Odes: Arabic Praise Poems to the Prophet Muhammad (Bloomington, IN, 2010), p. 92.):Was it the memory of those you loved at Dhū Salam / That made you weep so hard your tears were mixed with blood? Or was it the wind that stirred from the direction of Kāẓimah / And the lightning that flashed in the darkness of Iḍam?

It’s Mamluk or perhaps Ottoman era. There’s also some pornography. I’ve learned two different words for penis and all sorts of other terms while studying the text. It’s fairly graphic. It ends ‘all of this is lies’, so perhaps Isḥāq was covering his tracks in case his parents cracked his code! Kind of frivolous but also kind of interesting.

Do you know of any other ciphers that have been found in the Cairo Genizah?

Gideon Bohak has written about at least one cipher that he’s found in the Genizah, and Oded Zinger has found a letter in Arabic and Judaeo-Arabic with a portion in an incomprehensible cipher. Almost all the words begin with alef, which makes us think it’s not a straightforward substitution cipher. Amir Ashur pointed out that some merchants in the India Book use Coptic numerals to create a secret code that hasn’t yet been cracked. I put this fragment up on social media after I started working on it, and people offered up all sorts of interesting parallels. Arianna D’Ottone-Rambach shared her article on an encrypted Quran manuscript that I hadn’t known about, for example. I’m so excited to join the field when this spirit of collaboration is recognised and valued. If I can make a discovery that lets someone else discover something further, then that’s all the better.

Thanks, Alan!

Alan Elbaum is a Senior Researcher at the Princeton Geniza Project.

[techmomma]

Bitty Baby Arabic Lessons

If you’re just tuning in, I want to make simple, informal posts for those who know very little about MENA and SWANA cultures, to help give people a jumping off point in their own research. See here for details.

1. Al or el (depending on where you live):

it's an article. It's literally just "the."

Examples:

Al-Quds: THE Holy (the Arabic name for Jerusalem)

Al-kitaab: THE book

Al-Jazeera: THE island

Funfact! "Algebra" comes from the Arabic word "al-jabr," which means "the operation" or "the equation" ("the equation to restore or to balance," in full).

"Al" is also incredibly common to find in last names in Arabic. For example, "masri" means "(an) Egyptian." So the name "Ahmed Al-masri" translates to "Ahmed the Egyptian." You can also find last names derived from an ancestor's job, much like you can in English. "Yakob al-Jarrah" translates to "Yakob (Jacob) the Surgeon."

There is also another variation of "al," pronounced more like "awl," that denotes a clan or tribe or family. So "Al-Saud" can mean "of the Saud family."

2. Arabic is written right-to-left.

You weebs should be familiar with this.

To use Al-Quds from earlier, written in Arabic it looks like this

القدس <- and you start from this end and work to the left. sduQ-La, if we translate it letter for letter.

3. Arabic letters change form depending on if they're in the beginning, middle, or end of a word.

Before you worry, just remember that we have a very similar thing in cursive. For example, if you are writing the letter F in cursive, it will look just a little different depending on where it's positioned in the word (and if it's capitalized).

Farm. offer. brief. f

See what I mean? It's the same letter, but how exactly it's written depends on where it is, and if it's alone. Same thing in Arabic.

This can look a little drastic to someone not used to looking at it, but I mean. Look at the difference in English between a capital F and a lowercase f. Or worse, capital G and lowercase g.

4. Misc. notes I didn't know where to put

Quranic or Classic Arabic (Fushya Arabic) is the standardized form you will see taught in school. There are hundreds of regional dialects and variations though. Please look up any map of "Arabic speaking countries" and you will see how fucking enormous the range is.

Arabic is a sister language to Aramaic, Hebrew, Phoenician, Syric, Akkadian, and Sumerian. All are thought to descend from an early proto-Semitic language.

Arabic has gendered nouns, but also gendered verbs! This is one of the myriad of reasons Arabic is so incredibly nuanced. What can seem like a very easy, simple two-word sentence can have volumes of meaning behind it just by changing the verb gender.

In fact you can have the subject, object, verb, tense, pronoun, quantity, and gender of a sentence easily understood in a SINGLE WORD. For example, يلاعبونهما (Youlaebounahouma) means "They are playing with both of them." One word!! ISN'T THAT COOL??

Egyptian Arabic is sort of considered the Hollywood Accent of the Arabic world, since many popular movies are produced in Egypt. In the same way that a lot of Californians sound like people in Hollywood movies, because Hollywood is in, you guessed it, California.

English (and many other Western languages, ESPECIALLY Spanish) have so, so, so, so, so, SO, SOOOOO many loanwords from Arabic. "Algebra" was mentioned already, but the list includes but is not limited to: Albatross, chemistry (alchemy), admiral, apricot, artichoke, average, borax, candy, caravan, caraway, checkers, chess, coffee, cotton, elixir, garble, gauze, gazelle, ghoul, jar, jasmine, jumper, kohl, lacquer, lemon, lime, macrame, magazine, mattress, mummy, muslin, nadir, orange, popinjay, reem, rook, safari, saffron, sash, sequin, serendipity, spinach, sugar, syrup, sorbet, talc, talisman, tamarind, tariff, tuna, typhoon, vizier, zero, to name a few of thousands more.

Words are written right to left, but numbers are written left to right!

One of the reasons there are so many variations in spelling is because Arabic developed primarily as a verbal language and was only codified (turned into a written language) later, with some of the earliest examples being poetry. Arabic poetry as a tradition dates back at least 1600 years! (And of this, love poems are the most popular!!)

Classical Arabic is most often what Arabic is written in rather than spoken. Modern Standard Arabic is the version you will hear most often spoken.

Arabic does not use capitalization or contractions!

There are seven main styles of Arabica calligraphy: Kufic, Dewani, Thuluth, Naskh, Rayhani, Muhaqqaq, and Reqa. There are many regional variants and forms of calligraphy as well, including the tughra, which is a calligraphic monogram/seal/signature.

Hope you enjoyed this infodump and learned some things! Arabic is an incredibly beautiful and underrated language! I highly recommend learning even the smallest bit about it!

[fiercynn]

In 1981, Israeli Mossad agents assassinated Palestinian Liberation Organization member, writer, and intellectual Majed Abu Sharar in his hotel room in Rome. Abu Sharar was a close friend of the Palestinian poet and writer Mahmoud Darwish. In 1984, in his collection A Siege for the Eulogies of the Sea (Hissar li-Mada’h el-Bahr), Darwish included the final version of his long elegy to his friend, “The Final Meeting in Rome.” This poem in particular is largely untranslatable in English. The untranslatability is not so much due to the technical demands of the surreal lyric’s transformation of song into an act of liberation. Instead, the untranslatability relates primarily to the question of audience. There remains little room in English to receive openly, unequivocally, the freedom song of Palestinians in its myriad forms. But I can simplify all this jargon in a single word, a name: Majed. Majed’s name permeates the text of “The Final Meeting in Rome.” In a moment of genius, in the penultimate section of the text, Darwish explodes language with his friend’s name through an unexpected refrain—as if Darwish had been writing the previous pages for the sole purpose of arriving at this stanza: “Good morning, Majed, / good morning, / get up to recite Surat al-‘Aaed.” In the Quran, there is no chapter, or Surah, titled al-‘Aaed—a word that means the returnee. Some may argue that one solution for translating the stanza would reside in changing Majed’s name to Ali, for example, so that the impact of the rhyme is maintained: Ali/the Surah of the returnee. But that is self-deluding. English, much as it likes to argue otherwise, still struggles to accept at least two major points about this linguistic construct in Arabic. The first is the beautiful, divine presence of the Quran to elegize a Palestinian martyr (irrespective of their religious affiliation, if any). The second is the Palestinian right of return, dead and alive.

fady joudah's introduction to his translation of mahmoud darwish's "the final meeting in rome", published in the baffler on october 25, 2023

[erundur-adanion]

Why do I prefer to say Secularism rather than Laicism?

The word Laicism comes from the French word "Laïcité" and means "Laicism" or "Secularism" in French.

The word secularism comes from English.

“Laicism” and “Secularism” are synonyms for each other.

So why do I say "secularism" and not "laicism"? Let me explain, because the laicism in Turkey has been implemented incorrectly;

1. "Religion does not interfere with the state, but the state interferes with religion." Example; On March 3, 1924, the Presidency of Religious Affairs was established and religion came completely under State control. Only works about the Maturidi school of the Hanafi branch of the Sunni sect are written to the public. This is completely against Secularism because in Secularism "Religion does not interfere with politics and politics does not interfere with religion." There is a principle. However, this was applied incorrectly in Turkey.

2. "The Sunni-Hanafi-Maturidi sect of the Islamic religion is the most correct sect and the others are perversion." This is also a wrong understanding because in the Holy Quran, no sect has any superiority over another sect, nor does any religion have superiority over another religion. In the Quran, there is only one source of the Islamic religion and that is Islam itself. "Those who split their religion into pieces and become groups, you have nothing to do with them. Their matter is up to Allah, then He (Allah) will inform them of what they did." Surah An'am Verse 159

3. "All religious texts and worship must be in Turkish." Writing the Turkish translations of a valuable book like the Holy Quran is a great service, but it is not wise to deny a rich language like Kurdish. If there is Turkish, there should be also Kurdish.

4. "All the people living in the Republic of Türkiye are Hanafi." It's definitely a wrong concept. 50% of the Republic of Türkiye is Hanafi and 50% is Shafi'i. Most of those who belong to the Hanafi sect are Turks, and most of those who belong to the Shafi'i sect are Kurds. "All the people living in the Republic of Türkiye are Muslims." No, 75% Muslim, 0.4% Christian and %? There are Jews, Zoroastrians, Atheists, Deists, Yazidis and other people.

5. "People who belong to the Islamic religion have the right to establish associations. (1950) No religion has the right to establish associations and institutions in any way. (1924)" Yes, people who belong to the Islamic religion have the right to establish associations and foundations after 1950, but people who belong to another religion does not have the right to establish associations and foundations. A member of the public does not have the right to do this. What kind of secularism is this! In American-style Secularism, "persons of any religion have the right to establish associations and foundations." For example; There are Muslim foundations, Christian foundations, Jewish foundations, Atheist foundations, Buddhist foundations and Hindu foundations in the USA. In other words, every religion has associations and foundations in the USA. This is freedom of belief.

6. "Alawite cemevis cannot become temples." This is against secularism, regardless of faith or religion. The place where each individual fulfills his worship and religious duties is called a temple. For example; If a Muslim has a Mosque, a Christian has a Church, a Jew has a Synagogue, a Zoroastrian has a Fireplace, or every religion has a temple. In other words, no matter who prays in which temple, it doesn't matter to us! "1. Say: "O unbelievers!" 2. "I will not serve what you serve." 3. "And you will not serve what I serve." 4. "I will not serve what you serve." 5. " You will not serve what I serve." 6. "Your religion is for you, and my religion is for me." Surah al-Kafirun is an example of this!

7. "When it comes to Muslims, there is freedom, when it comes to Alevis, there is oppression." The more free the Muslim, the more free the Alevi should be.

8. "It is mandatory for all citizens to attend compulsory religion classes." No. Why. A Christian, a Jew, an Alevi, a Zoroastrian, a Yazidi or a person belonging to any other religion does not want this. "La ikrahe fid din." do not forget it!

9. "Islamic religious holidays are celebrated, but religious holidays of other religions are not celebrated." Example; Muslims celebrate Eid al-Fitr, Eid al-Adha and other holidays, but when Christians and people of other religions want to celebrate their own holidays, the state intervenes.

10. This is why I use the word Secularism and not the word Laicism.

[imajicaagency]

The Rise and Influence of the Taliban: Exploring their Position in Contrast to Allah

The Rise and Influence of the Taliban: Exploring their Position in Contrast to Allah

The Islam Society: Allah ‘Centre of Islam’ – Oracle: Andrew Rogers.

“What of this group the Taliban and how did they secure their pre-eminent position above myself and my influences, the Taliban exist in separate invalid system to that of I, Allah of Islam creation and influence and instruction, the Taliban does not secure myself, Allah acknowledgment” - Allah ‘Centre of Islam’.

"The Taliban, a militant group that emerged in the 1990s, has garnered significant attention for its actions and impact in Afghanistan. However, it is important to clarify that the Taliban's ideology and practices do not align with the beliefs and teachings of Allah, the central figure in Islam. While they may claim to operate in the name of Islam, their actions reflect a separate and invalid interpretation of the religion.

Allah, as the creator and influencer of Islam, does not endorse or acknowledge the Taliban's pre-eminent position or their supposed authority over His teachings. Their distorted views and practices should not be seen as a representation of the true principles of Islam. It is crucial to understand that Allah's instructions and influence extend beyond any individual or group, and cannot be confined or controlled by any human entity.

Therefore, it is essential to approach the teachings of Islam directly from its primary sources, such as the Quran, the Hadiths, and the guidance of knowledgeable scholars. This will ensure a more accurate and authentic understanding of Allah's message and His true position as the center of Islam."

The Meaning and Origins of the Word "Allah"

The word "Allah" holds significant importance in the Arabic language and is commonly used to refer to God in Islam. It is believed to be derived from the contraction of the Arabic words "al-ilāh," which translates to "the god."

In Arabic, "Allah" is the word used by Muslims to denote the supreme and transcendent deity, the one and only God. It encompasses the idea of an all-powerful, all-knowing, and merciful creator who is worshipped by Muslims worldwide.

Linguistically, the word "Allah" has connections to other Semitic languages such as Aramaic and Hebrew. In Aramaic, the word for God is "Elah," while in Hebrew it is "El" or "Elohim." These linguistic similarities are indicative of the shared heritage and cultural influences among these languages.

The utilization of "Allah" in Islamic tradition further signifies the interconnectedness of Abrahamic religions. It is believed that the name "Allah" has been used by Muslims since the time of the Prophet Muhammad, may peace be upon him, and has been passed down through generations.

Muslims deeply revere the name "Allah" and consider it a sacred emblem of their faith. They use it in their prayers, recitations of the Quran, and throughout their daily lives as a way of acknowledging and seeking to connect with the divine presence.

In summary, "Allah" is the Arabic term for God, primarily used in the context of Islam. Its origins can be traced back to the contraction of "al-ilāh" in Arabic, and it shares linguistic similarities with other Semitic languages. The word carries profound significance for Muslims, representing their belief in the one true God.

Imajica Agency

Andrew Rogers: Founder, Justice Auteur, Creative Director, Writer, Oracle  

E: imajicaagency@gmail.com

All images, text, design, and art license owner Andrew Rogers©.

[mibeau]

[Book Review] CHRISTIANITY ACCORDING TO ISLAMIC BELIEFS - Dr Waffie Mohammed

SCORE: 3.65/5.0

The book is structured and straightforward. Easy to navigate. Good for a general understanding of today’s concept of Christianity.

“How can the blood and flesh of one man compensate for the sins committed by all humanity?” - page 80.

The writing on crucifixion is good. Jesus was “sacrificed to cleanse the believers' sins”. I mean, logically speaking, why would we want somebody we RESPECT, ADMIRE & LOVE to suffer for us? We should be responsible for our sins and seek God’s mercy instead, Allahu Rahim! I used to tear up when I read or see “performance” on Good Friday. Today I find that concept of atonement ridiculous.

I appreciate the author’s writings on the following topics:

- The Theories of Inspirations

- Atonement

- Who is Christ? (Paul’s contribution)

- Everything regarding today’s Doctrines.

Good attempt, but the author has biased and weak arguments whenever he tries to “compare & convince” the audience.

He does know the basic concept of Christianity, and he compared it with his Islamic knowledge. But, that’s all. It is not convincing that the author is well-versed and eloquent in this interfaith study.

He may convince those so-called “conservative Muslims”, but not the agnostics and atheists. If he could just present Christianity concepts, and only countered them with Islamic statements, as he did in later parts of the book, is much better. Because of his initial “single-minded” statements, people might find him slightly unreliable afterwards. Especially for truth seekers that are on a spiritual journey and prefer to think critically.

I personally believe that the Bible is a sort of hadith collection and not exactly words of God. Just like a hadith, it can be saheeh, it can be daif, it can be munkar! That is why the Bible contained a lot of contradictions. I am grateful for our Hafeez & Hafeezah, Ahli Tafsir & Ahli Hadith, barakallahu feekum!

Take the example on point #2 under the topic of ‘Contradiction in The Bible’. 👉In Matthew 1:18, Jesus is the child of the Holy Ghost. 👉In John 3:16, it is mentioned that Jesus is the Son of God.

Please bear with me, I want to address what I presume, causing the confusion in Christianity. Read Surah Maryam 19: 16 - 32. This portion of Surah Maryam told the event from how Maryam got pregnant till she gave birth to Jesus. To compare specifically, 👉In verse 17, where Allah SWT said, “… whereupon We sent her Our Spirit…”, The Spirit mentioned is Malaikat Jibreel.

Allah sent Jibreel to bear the news to Maryam that she was pregnant -- verse 19.

So, yeah. The Bible today is tampered with, a distortion of the truth.

Dear Christian fellows, I recommend you read the translation of Surah Maryam with footnotes. I prefer the one from; The Interpretation of the Meanings of the Noble Quran in the English Language by Dr Muhammad Taqi-ud-Din Al-Hilli & Dr Muhammad Muhsin Khan. The abridged version of Tafhum al Quran published by The Islamic Foundation, is good too.

---

■ Buy Preloved at

■ Buy New Copy from

[hamzabunker]

Approach of the Ahlus Sunnah on the Ambiguous Attributes of Allah

Allah does not have a body and the attributes he has mentioned such as ‘hand’, ‘face’, ‘shin’, etc are not taken on human terms, as Allah has said in the Quran, “There is none similar to Him”. (Shura 42:11) The verses mentioning them are also considered to be “mutashabihat” (ambiguous/unclear) verses.

“He is the One who has revealed to you the Book (the Qur’ān). Out of it there are verses that are Muhkamāt (of established meaning), which are the principal verses of the Book, and some others are Mutashābihāt (whose definite meanings are unknown). Now those who have perversity in their hearts go after such part of it as is mutashābih, seeking (to create) discord, and searching for its interpretation (that meets their desires), while no one knows its interpretation except Allah; and those well-grounded in knowledge say: “We believe therein; all is from our Lord.” Only the men of understanding observe the advice.” (Aali-Imran 3:7)

The First Point:

The correct approach to the ambiguous attributes is to leave the meaning to Allah, affirm it as Allah intended and to pass on through these verses without going into the details. The details of these are known only to Allah. This is the approach of tafwidh taken by the salaf, and Imam Malik famously regarded a person who seeks the details of these verses to be an innovator. (read further for the narration)

The Second Point:

This is about the translatability of these unclear terms such as ‘yad’. Imam Abu Hanifah (RH) discouraged translating the term ‘yad’ into Persian (non-Arabic language) as ‘dast-e-khuda’ (hand of God). This is expressed in his Al-Fiqh al-Akbar:

وكل شَيْء ذكره الْعلمَاء بِالْفَارِسِيَّةِ من صِفَات الله عز اسْمه فَجَائِز القَوْل بِهِ سوى الْيَد بِالْفَارِسِيَّةِ وَيجوز أن يُقَال "بروىء خد" أَي عز وَجل بِلَا تَشْبِيه وَلَا كَيْفيَّة It is permissible to express all the attributes of Allah Most High that the scholars have expressed in Persian, with the exception of hand in Persian. It is permissible to say ru’e khuda (the Countenance of God) Most Mighty and Majestic without any comparison or modality.

This was to avoid any anthropomorphic ideas from developing in the minds of the common people. Al-Maghnisawi in his sharh (commentary) explains this deeper:

“It is permissible to express all the attributes of Allah Most High that the scholars have expressed in Persian, that is, in any language other than Arabic. Likewise, it is permissible to express all other terms the scholars have expressed in other languages concerning the names of Allah Most High. Hence, it is permissible to say khuday ta'ala tawanast (God Most High is the All-powerful) with the exception of hand in Persian, that is, in non-Arabic. Hence, it is not permissible to say daste khuda (the Hand of God) [in Persian]. It is permissible to say ru’e khuda (the Countenance of God) Most Mighty and Majestic without any comparison or modality.”

Mulla Ali al-Qari (RH) states in his sharh:

“What is understood from this is that it is permissible for the scholars [of other languages] and others to express the attributes of Allah [in those languages] by mentioning, for instance, the hand (yad) according to the way they have been revealed [in the texts, while specifically avoiding anthropomorphic interpretation or insinuation].”

The Third Point:

Now that we have discussed above that the best course to take is to consign the meanings of these verses to Allah without contemplating about their reality, we must understand that Allah is in no way similar to his creation and he is free from being a substance and a body. That is, we must make tanzih which means that we declare Allah to be transcendent from resembling the creation in any way (denying tashbih).

ليس كمثله شيء “There is none similar to Him” (Shura 42:11) ولم يكن له كفوا أحد “And there is none comparable to Him” (Ikhlas 112:4)

The Fourth Point:

We must know that the question ‘how’ (kayf) describing modality does not apply to Allah, so we must make nafy (denial) of any kayf for Allah. A narration from Imam Malik:

قال البيهقي: أخبرنا أبو عبد الله الحافظ أحمد بن محمد بن إسماعيل بن مهران، ثنا أبي حدّثنا أبو الربيع بن أخي رشدين ابن سعد قال: سمعت عبد الله بن وهب يقول: كنا عند مالك بن أنس فدخل رجل فقال: يا أبا عبدالله الرَّحْمَنُ عَلَى العَرْشِ اسْتَوَى كيف استواؤه؟، قال: فأطرق مالك وأخذته الرحضاء ، ثم رفع رأسه فقال: (( الرحمن على العرش استوى كما وصف نفسه، ولا يقال كيف، وكيف عنه مرفوع، وأنت رجل سوء صاحب بدعة أخرجوه، قال: فأُخرج From Ibn Wahb: “We were with Malik when a man asked him: ‘O Abu `Abd Allah! “al-Rahman ‘ala al-‘arshi stawa” (20:5): how is His istiwa?’ Malik lowered his head and began to sweat profusely. Then he lifted up his head and said: ‘”al-Rahman ‘ala ‘arshi stawa” just as He described Himself. One cannot ask “how.” “How” is raised from him (does not apply to Him). And you are an evil man, a man of innovation. Take him out!’ The man was led out.” (Narrated by al-Bayhaqi with a sound chain in al-Asma’ wa al-Sifat (2:304-305 #866), al-Dhahabi in the Siyar (7:416), and Ibn Hajar in Fath al-Bari (1959 ed. 13:406-407; 1989 ed. 13:501).)

Jazakumullah khayr

[quran-translation]

Сураи Қориъа (Кӯбанда) Ayah: 1 ٱلۡقَارِعَةُ [Он] Фурукӯбанда Arabic explanations of the Qur’an: Ayah: 2 مَا ٱلۡقَارِعَةُ [Он] Фурукӯбанда чист? Ayah: 3 وَمَآ أَدۡرَىٰكَ مَا ٱلۡقَارِعَةُ Ва ту чи донӣ, ки [он] фурукӯбанда чист? Ayah: 4 يَوۡمَ يَكُونُ ٱلنَّاسُ كَٱلۡفَرَاشِ ٱلۡمَبۡثُوثِ Рӯзе, ки мардум монанди парвонаҳои пароканда [ҳайрону саргардон] хоҳанд буд Ayah: 5 وَتَكُونُ ٱلۡجِبَالُ كَٱلۡعِهۡنِ ٱلۡمَنفُوشِ Ва кӯҳҳо монанди пашми рангини ҳаллоҷишуда (задашуда) хоҳанд шуд Ayah: 6 فَأَمَّا مَن ثَقُلَتۡ مَوَٰزِينُهُۥ Ва аммо ҳар касе, ки [дар он рӯз] паллаи мизонаш сангин бошад Ayah: 7 فَهُوَ فِي عِيشَةٖ رَّاضِيَةٖ [Дар биҳишт] Дар зиндагии роҳатбахш хоҳад буд Ayah: 8 وَأَمَّا مَنۡ خَفَّتۡ مَوَٰزِينُهُۥ Ва аммо ҳар кас, ки паллаи мизонаш сабук бошад Ayah: 9 فَأُمُّهُۥ هَاوِيَةٞ Пас, [маскану] паноҳгоҳаш «ҳовия» аст Ayah: 10 وَمَآ أَدۡرَىٰكَ مَا هِيَهۡ Ва ту чи донӣ, ки он [ҳовия] чист? Arabic explanations of the Qur’an: Ayah: 11 نَارٌ حَامِيَةُۢ Оташе аст сӯзон [ва шуълавар]

[oqschool]

The Quran: Basic Knowledge and Importance for Muslims

For Muslims from all over the world, the Quran is the holy book filled with divine guidance for appropriate behavior in every sphere of life. The purpose of Islam is to give guidance about spirituality, morality, and social behavior based on directions that are set out in the holy book of the religion that was revealed to the Prophet Muhammad (PBUH) over fourteen hundred years ago. Every Muslim needs to gain Basic Islamic Knowledge and the Quran is fundamental to it. The purpose of this article is to discuss the significance of the Quran, what it includes, and why one must know about it as a Muslim.

What is the Quran?

The Quran is the standard religious text of Islam, which Muslims establish as the verbatim message of Allah that was conveyed by the Archangel Jibril (Gabriel) to the Prophet Muhammad. With 114 chapters or surahs, the Quran addresses virtually all aspects of life, including theology, moral and legal codes, politics, and economy. Some of the quotes that you might hear from Muslims are: Its language is classical Arabic and even though it is translated into almost every language, Arabic is the pure word of God. 

The Role of the Quran in Muslim Life

The Quran is essential in the lives of every Muslim person. It is a religious book but also an encyclopedia about the behavior of individuals, their relationships, and within society. It guides Muslims in how they should conduct their daily prayers; when, what, and how they should fast; and when, how, and to whom they should give charity. It is also an act of worship to read or even recite the Quran. However, each part of the Quran can be memorized and many Muslims pay great effort to memorize the whole Quran, which is known as hifz. Understanding this divine wisdom is part of mastering Basic Islamic Knowledge.

Why is Learning the Quran Important?

As a result, learning the Quran is critical for Muslims if they are to maintain a healthy relationship with Allah and lead decent lives. This learning process is not simply to merely read or even memorizing the content; it is about finding what lies underneath the message. Gaining Basic Islamic Knowledge through the Quran also enhances a Muslim’s ability to make moral decisions.

The Structure of the Quran

The Structure of the Quran

The Quran consists of many chapters (Surahs) and sections of text (Ayahs). Every surah poses different questions on faith, moral, and legal issues. For example, Surah Al-Fatiha, the first chapter of the Quran is a prayer to be guided and to be shown mercy. Surah Al-Baqarah is the longest surah and it contains legal rulings, stories of prophets, and ethical characteristics.

Therefore, not only the structure of the Quran is considered to be a great miracle, but its language as well. Muslims regard it as invulnerable by proving the superiority of its literary structure or language. This linguistic genius is another rationale for memorizing and, if possible, learning to recite the Quran in the Arabic language as recommended in Islam.

Key Teachings of the Quran

Some of the religious fundamental subjects taught in the Quran include which constitutes Basic Islamic Knowledge. Some of its most important themes include:

Oneness of God (Tawhid): The Quran always reminds people that they should follow only one God, Allah, and he is the one who created everything. Tawhīd is the most central or fundamental concept in Islam.

Prophethood: Muslims have faith in all of the prophets of God, such as Adam, Noah, Abraham, Moses, Jesus, and so on. But it recognizes Mohammed as the final prophet and the Quran as being the last revelation.

Day of Judgment: In the Quran, it is also said that every person will be questioned and will get the consequences of what he did in this life, on the Day of Judgment, he will be rewarded or punished.

Guidance for Personal and Social Conduct: The Quran has very much elaborated on how one should live a good life and be in compliance with the law. It promotes prayers, giving, and benevolence and discourages oppression, theft and, inflicting pain on others.

Moral and Ethical Guidelines: Muslims should be patient, submitters, forgiving, and humble as among the messages of Islam being propagated to the community. Basic Islamic Knowledge values are evident in the teachings of the Quran and make up the foundation of Islamic moral culture.

Conclusion

Understanding and studying the Quran is essential for Muslims seeking to gain Basic Islamic Knowledge. As the word of God, the Quran offers comprehensive guidance for living a meaningful, moral, and fulfilling life. Whether through traditional study or modern online platforms like Online Quran School, learning the Quran remains a central practice in Islam. Its teachings not only provide spiritual insights but also practical solutions for daily challenges, helping Muslims strengthen their faith and improve their character. In conclusion, platforms like Online Quran School have made learning the Quran more accessible to people all over the world. They offer flexibility and personalized learning, ensuring that everyone can connect with the divine teachings of the Quran and grow in their understanding of Islam.

[riwaq]

The Convenience and Blessings of Reading the Quran on Your Phone

In today’s fast-paced world, finding time for meaningful spiritual connection can be a challenge. With many of us constantly on the move, balancing work, family, and other commitments, it’s understandable that traditional Quran recitation at home may sometimes feel out of reach. This is where the option of reading the Quran on your phone can be incredibly beneficial, bringing ease and accessibility to our daily spiritual practice.

Embracing the Flexibility of Digital Quran Reading

For those who want to incorporate Quran recitation into their lives, reading the Quran on your phone offers a unique convenience. With a smartphone in hand, you can access the holy text anytime, anywhere—whether you’re commuting, taking a lunch break, or simply finding a quiet moment during a busy day. The portability of a phone allows you to stay connected to the Quran even in situations where a physical copy may not be available.

The Quran apps available today come with a wide array of helpful features, such as bookmarking, translations in multiple languages, audio recitations, and even tafsir (commentary) options. These tools allow readers of all levels, from beginners to advanced students, to deepen their understanding of the text. For example, beginners might benefit from translations and tafsir, while those more familiar with Arabic might find audio recitations helpful to enhance pronunciation and rhythm.

Making Quran Reading More Accessible for Everyone

Reading the Quran on your phone can also help make Quranic study more inclusive. For people with busy schedules, it provides an opportunity to connect with the Quran without the need to sit down with a physical copy. For beginners, it can feel less intimidating to read the Quran on a device that allows them to look up unfamiliar words and verses instantly. And for parents and caretakers, it offers a way to incorporate Quranic recitation into their day while still being able to supervise children or tend to other responsibilities.

Learning the Quran at Your Own Pace

One of the biggest advantages of digital Quran reading is the ability to learn and recite at a comfortable pace. Apps often allow users to highlight, take notes, and mark specific ayahs, making it easy to pick up where you left off or revisit favorite passages. Additionally, the ability to listen to audio recitations helps readers improve their tajweed (pronunciation) and learn proper recitation techniques by following along with experts.

For those interested in structured learning, Riwaq Al Quran offers a comprehensive online Quran learning experience. Whether you’re a beginner or more advanced, Riwaq Al Quran provides personalized guidance and support. Their website offers various online courses with qualified tutors, making Quranic education accessible to students of all ages and backgrounds. If you’re committed to studying the Quran seriously, Riwaq Al Quran is an excellent resource to explore. Their platform allows you to learn the Quran at your convenience, reinforcing the accessibility that reading the Quran on your phone offers.

Overcoming Challenges with Digital Quran Reading

While reading the Quran on your phone has many benefits, some people may feel concerned that it doesn’t offer the same sense of respect and tradition as a physical mushaf. To address this, it's important to treat digital Quran reading with the same reverence. This might mean performing wudu before reciting or setting aside a quiet, respectful space to read, even if it’s just for a few minutes.

Others might find distractions on their phone challenging. Notifications, messages, and other apps can interrupt focus. To overcome this, consider putting your phone on silent or using a dedicated Quran app that minimizes these disruptions. Some apps even allow offline reading, so you can disconnect from the internet while reciting.

Fostering a Daily Quran Habit

Reading the Quran on your phone can transform Quranic study into an accessible, consistent part of daily life. By setting reminders or scheduling a time to read each day, you can build a habit that fits your lifestyle. This might be just a few minutes in the morning or before bed, or perhaps during a commute. Over time, these small moments of connection add up, fostering a closer relationship with the Quran.

If you’re looking for more structured guidance, the online programs at Riwaq Al Quran can help you develop consistency and deepen your understanding of the Quran. With qualified tutors and flexible online courses, Riwaq Al Quran offers a way to learn the Quran at your own pace, helping you grow in both knowledge and connection.

Final Thoughts

Reading the Quran on your phone brings the holy text into our daily routines, offering flexibility and ease for those who want to connect with their faith in a busy world. Digital Quran reading helps make the practice more inclusive, allowing people to read and learn in a way that suits their individual needs and schedules. And for those who want to deepen their knowledge, websites like Riwaq Al Quran provide comprehensive, accessible learning options for students worldwide.

Whether you’re a beginner or an advanced reader, integrating Quranic study into your day, even just for a few moments, can be an immensely enriching practice. Reading the Quran on your phone makes it possible to keep this connection alive, regardless of where life takes you.

[asma-al-husna]

Allah calls Himself Al-Wadood— The Affectionate, The Most-Loving, The Beloved— twice  in the Quran. Al-Wadood is the One who is the source of all affection, love, and kindness. Even though He does not need us in any way Al-Wadood wishes the best for us. He has a special form of love for His righteous servants who love Him because of their knowledge of His perfection and His readiness to forgive. Al-Wadood is the Affectionate and the Beloved!

The Most Loving, the Ever-Affectionate, and the Beloved

Wadood comes from the root waw-daal-daal, which carries three main meanings: to love, to be affectionate and to long, wish or desire for.
This root appears 29 times in the Quran in five derived forms. Examples of these forms are yawaddu (like, will wish), al mawaddata (the love), and wuddan (affection).

The concept of love in the Arabic language is decribed by different words, hubb and wudd are examples of them. Hubb is the inner-feeling of love for someone whereas Wudd is an intense, consistent affection as it is expressed in actions and conduct.

Wadood is from the fa’ool pattern which in Arabic grammar points to intensity and continuity. Allah is Al-Wadood; His love is intense, continuous and translates into the blessings, favours, mercy, guidance and forgiveness He gives to His slaves.

Al-Wadood Himself says: . . . Indeed, those who have believed and done righteous deeds, The Most Merciful will appoint for them affection. [Quran, 19:96] ..And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate. [Quran, 11:90] . . . And He is the Forgiving, the Affectionate[Quran, 85:14]

How Do We Gain the Love of Allah?

In a beautiful, comprehensive hadith you will find the formula on how to gain the love of Al-Wadood. The Prophet salallahu ‘alayhi wa sallam said: … And the most beloved thing with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing voluntary acts of worship until I love him..Most beloved to Al-Wadood are you doing your obligatory acts of worship, then by doing your voluntary acts of worship you come closer and closer to Him.

Then what happens next? The Prophet continued about the amazing reward: …(so much so that) I become his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his leg with which he walks; and if he asks Me something, I will surely give him, and if he seeks My Protection (refuge), I will surely protect him. [Al-Bukharee]
Al-Wadood then becomes your special Helper, protecting your limbs and organs by not letting them work for anything He dislikes and a heart-melting seal: Al-Wadood will grant your wishes and keep you safe. Subhanallahi wa bihamdihi!

How Can We Live By This Name?

1.      Have a close relationship with Al-Wadood.
Telling Al-Wadood about your concerns is a beautiful type of ‘ibaadah (worship) in itself. He wants you to turn to Him and tell him about your problems while remembering how close He is to you and how much you love Him. The mother of Maryam ‘alayha sallam said: ..My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing..[Quran, 3:35] This pious woman is a beautiful example of someone with a close relationship with Allah and Al-Wadood answered her dua’.

2.      Love Al-Wadood above everything and anyone.
Al-Wadood says: Say, [O Muhammad], If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people. This ayah is a great reminder pinpointing all the things we tend to love over Allah and His messenger.

3.      Let your love be for the sake of Al-Wadood.
Ask yourself for what reasons you love people? Love people for the sake of Allah subhanahu wa ta’ala so Al-Wadood, His angels and the people of the earth love you! What an amazing deal. The Prophet sallallahu ’alayhi wa sallam said, When Allah loves a slave, calls out Jibril and says: `I love so-and-so; so love him’. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so-and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him. [Al-Bukharee, Muslim] So mind who you love and love those who fear Allah, love Him and who strive for the good and forbid evil. This is the most beautiful kind of love you can have for another human being, even if you don’t know them.

4.      Follow the Prophet salallahu ‘alayhi wa sallam.
Proof your love for Al-Wadood by sticking to the sunnah of His messenger. The reward: Allah will love and forgive you your sins. Another lucrative deal! Say: If you love Allah then follow me. Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful. [Quran, 3:31]

5.      Love to recite Suratul Ikhlaas.
If you want Allah’s love, love talking about Him. Surah Al-Ikhlaas is one of the most comprehensive surahs describing Allah. The Prophet salallahu ‘alayhi wa sallam appointed a man in charge of an army unit who led them in prayer.  He always concluded his recitation with Surah Al-Ikhlaas. Upon their return to Al-Madinah, they mentioned this to Messenger of Allah who said, “Ask him why he does so?” He was asked and he said, “This Surah contains the Attributes of Allah, the Gracious, and I love to recite it. Messenger of Allah then told them, “Tell him that Allah loves him”. [Al-Bukharee , Muslim]. So increase in reciting Surah Al-Ikhlaas with love!

6. Love for others what you love for yourself.
The Prophet salallahu ‘alayhi said: None of you will believe until you love for your brother what you love for yourself. [Al-Bukharee, Muslim] If someone just got married and you can’t find someone, someone got that new job and you didn’t, even though it might  be hard, be happy for them. Strive to control your nafs (ego) and know it is Al-Wadood Who gives and takes. You will notice the peace it gives you inside when you love for others what you love for yourself, in stead of being jealous and anxious over others’ happiness. Live by this golden rule: treat others the way you want to be treated!

Wallahu ta’alaa ‘alem.

O Allah, Al-Wadood, we know that You are the One Who is Most Affectionate. Make us of those who love You and Your Messenger above all, bless us with Your love and protection. Bring righteous people on our path and make us love them and them love us for Your sake only. Guide us in following the sunnah and in fulfilling our obligations towards You and give us the tawfeeq to perform many voluntary deeds of worship, ameen!

[maigamal]

Understanding the Essentials of Arabic Grammar

Arabic grammar is a fascinating and intricate system that forms the backbone of the Arabic language. It encompasses various rules and structures that govern how words are combined to convey meaning. Whether you're learning Arabic for personal enrichment, travel, or a deeper understanding of the Quran, grasping the basics of Arabic grammar can significantly enhance your language skills.

The Foundations of Arabic Grammar

At its core, Arabic grammar is based on three primary components: nouns, verbs, and particles. Understanding these elements is crucial for constructing sentences.

Nouns (Ism): Nouns in Arabic can be either definite or indefinite. A definite noun typically has a specific article, while an indefinite noun does not. For example, "the book" translates to "الكتاب" (al-kitab), while "a book" translates to "كتاب" (kitab). Nouns also have gender, either masculine or feminine, and can change form based on case and number.

Verbs (Fi'l): Arabic verbs are unique because they are conjugated based on tense, mood, and the subject's person and number. For instance, the verb "to write" is "كتب" (kataba) in its base form. When you conjugate it, it changes based on who is performing the action and when.

Particles (Harakat): Particles include prepositions, conjunctions, and other small words that help link phrases and clauses. They play a vital role in establishing relationships between different parts of a sentence. For example, the word "و" (wa) means "and," connecting two ideas or items.

Sentence Structure

Arabic sentences typically follow a Subject-Verb-Object (SVO) structure, although variations do exist. For example, "The boy reads a book" would be structured in Arabic as "يقرأ الولد كتابًا" (yaqra' al-walad kitabaan). This shows the subject ("الولد"), followed by the verb ("يقرأ") and then the object ("كتابًا").

Gender and Number

Understanding gender and number is crucial in Arabic grammar. Every noun has a gender, and adjectives must agree with the noun they describe. Additionally, nouns can be singular, dual, or plural. In Arabic, the plural form often involves changing the word's structure significantly, rather than simply adding an "s" as in English.

Cases in Arabic Grammar

Arabic nouns can take on different cases, primarily nominative, accusative, and genitive. Each case has its own markers that indicate the role of the noun in a sentence. For example, a noun in the nominative case usually serves as the subject, while a noun in the accusative case may serve as the object of a verb.

The Importance of Vowel Markings

Vowel markings in Arabic, known as Tashkeel, are essential for understanding pronunciation and meaning. These markings indicate short vowels and help clarify how words should be read, especially in religious texts like the Quran. Learning to read with Tashkeel is beneficial for anyone looking to deepen their understanding of Arabic and its nuances.

Learning Resources

For those interested in learning Arabic and exploring its grammar in depth, various resources are available. Websites such as Shaykhi provide valuable tools for learners, offering lessons on grammar, vocabulary, and even Quranic studies. Engaging with these resources can help you develop a solid foundation in Arabic, making your learning journey more enjoyable and effective.

Conclusion

Arabic grammar is more than just a set of rules; it is the key to understanding a language that holds great cultural and historical significance. Whether your interest lies in conversational Arabic or studying the Quran, a strong grasp of grammar will undoubtedly enhance your skills. Embrace the challenge of learning Arabic grammar, and consider exploring resources like Shaykhi to guide you on this rewarding journey