#Islamic education for kids

[fairuzfan]

I went to a religious school for most of my life and yeah I agree private religious schools shouldn't exist but sometimes I hear things from jewish dayschools where I'm like... this is a totally different experience from what we spent our days talking about??? Like the equivalent for a zionist leaning education in the Islamic context would be like... salafi education and from the multiple Islamic schools I'm familiar with i don't think they even know the word salafi until graduating. Like idk i have issues with Islamic schools but it was at least not like that article i read...

[abyssalaquarist00]

genuinely love getting alhazred asks it does make me feel like im doing my muslim duty

[bayanulquran-academy]

Islamic Studies for Kids: Building a Strong Foundation for Future Generations

Islamic education is an essential aspect of a child's upbringing, helping them develop a strong connection to their faith and providing a solid foundation for moral and spiritual growth. Islamic Studies for kids introduces them to the fundamental teachings of Islam, including the Quran, the life of Prophet Muhammad (PBUH), Islamic values, and ethical principles. By starting early, children can grow up understanding the core teachings of Islam and applying them in their daily lives.

Why is Islamic Studies Important for Kids?

Islamic Studies is a crucial part of a child's education as it helps in the following ways:

Developing a Strong Faith Foundation Islamic Studies teaches children about the essential beliefs of Islam, including the five pillars, the oneness of God (Tawhid), and the importance of prayer (Salah). By learning about the core tenets of their faith, children develop a sense of identity and a deeper understanding of Islam.

Building Good Character One of the key objectives of Islamic education is to instill moral values. Through Islamic stories, teachings, and Hadith (sayings of Prophet Muhammad), children learn about kindness, honesty, respect for others, and empathy. These lessons help nurture a well-rounded character that reflects Islamic principles.

Strengthening the Connection to the Quran The Quran is the cornerstone of Islamic belief and practice. Islamic Studies for kids often focuses on teaching children how to read, understand, and memorize Quranic verses. By learning about the Quran, children gain a deeper connection to the divine message and begin to appreciate its wisdom and guidance.

Understanding the Life of Prophet Muhammad (PBUH) Learning about the life of Prophet Muhammad (PBUH) helps children understand his exemplary character, his role as the final messenger of Islam, and his teachings. Stories from the life of the Prophet serve as important moral lessons that children can apply in their own lives.

Key Components of Islamic Studies for Kids

Quranic Education Islamic Studies for kids often includes lessons on reading the Quran, understanding basic Arabic, and learning the meaning of selected verses. Many Islamic schools and online platforms offer courses that focus on Quranic memorization (Hifz) and recitation (Tajweed). These lessons help children build a strong connection with the Quran and encourage them to make it a part of their daily routine.

Prophet Stories and Islamic History Stories from the lives of the Prophets, especially Prophet Muhammad (PBUH), provide valuable lessons in character building. Children learn about the virtues of patience, kindness, and perseverance, as well as the importance of faith during challenging times. Islamic history also covers important events, such as the migration to Medina (Hijrah) and the battles fought by the Prophet and his companions.

Islamic Etiquette and Values Islamic Studies teaches children the proper etiquette in various aspects of life, including how to greet others (with “As-Salaam-Alaikum”), how to behave at the table, and the importance of respecting elders. Children are also taught about the importance of gratitude, honesty, fairness, and the role of charity in Islam.

Islamic Holidays and Traditions Islamic Studies introduces children to important Islamic holidays, such as Ramadan, Eid al-Fitr, and Eid al-Adha. Children learn the significance of fasting, giving charity (Zakat), and the importance of celebrating these occasions with family and community.

Ways to Make Islamic Studies Engaging for Kids

Interactive Learning Making Islamic Studies fun and interactive is key to engaging children. Using storytelling, visuals, and multimedia resources can capture their attention and help them retain the lessons. Educational games, quizzes, and activities that involve drawing, coloring, and puzzles can also reinforce learning in a playful way.

Incorporating Technology With the rise of online learning, many Islamic educational platforms now offer courses and resources tailored for kids. Online videos, interactive apps, and virtual classes allow children to learn Islamic Studies at their own pace while making the experience more dynamic and engaging.

Family Involvement Parents play a vital role in their child's Islamic education. Encouraging family discussions about Islamic teachings, watching religious videos together, and engaging in charitable activities as a family can enhance the learning process and allow children to internalize the lessons more effectively.

Conclusion

Islamic Studies for kids is an important component of their overall education, helping them develop a strong foundation in their faith and ethical values. By learning about the Quran, the life of the Prophet Muhammad (PBUH), and Islamic morals, children can grow up to be compassionate, responsible, and spiritually grounded individuals. With a variety of engaging and interactive resources available today, parents and educators can ensure that children receive a well-rounded education that nurtures their religious, moral, and intellectual growth.

[digitalislamicguide]

5 Pillars of Islamic Parenting: Raise Happy & Successful Muslim Kids

Raising children is a beautiful yet demanding journey. Muslim parents, entrusted with the precious souls of their children, often grapple with the best approach to nurture their faith, character, and overall well-being. Islam, as a complete way of life, offers a wealth of guidance on this matter. This article explores five core principles of Islamic parenting that can empower Muslim families to…

[qurantajweedcourseonline]

114 - Surah An-Nas سورۃ ٱلنَّاس ┇ Beautiful Tilawat e Quran ┇Madani Isla...

[madaniislamicacademy]

114 - Surah An-Nas سورۃ ٱلنَّاس ┇ Beautiful Tilawat e Quran ┇Madani Isla...

[mee-op]

@ma7moudgaza2 is sharing the spirit of Eid Al-Adha, an islamic holiday. On these day, people are supposed to be celebrating with their loved ones-- eating food, laughing, cheering, talking, but Palestinians don't have the privilege of celebrating as they did before.

Mahmoud is one of many Palestinians trying to make things better for the children in Gaza; he is giving money to kids for every $20 CAD donated. Please donate if you can, and pray for a free Palestine 🤲

[sayruq]

NAHLA AL-ARIAN HAS been living a nightmare for the past seven months, watching from afar as Israel carries out its scorched-earth war against her ancestral homeland in the Gaza Strip. Like many Palestinian Americans, the 63-year-old retired fourth-grade teacher from Tampa Bay, Florida, has endured seven months of a steady trickle of WhatsApp messages about the deaths of her relatives. “You see, my father’s family is originally from Gaza, so they are a big family. And they are not only in Gaza City, but also in Deir al Balah and Khan Younis, other parts,” Al-Arian told me. Recently, the trickle of horrors became a flood: “It started with like 27, and then we lost count until I received this message from my relative who said at least 200 had died.” The catastrophe was the backdrop for Al-Arian’s visit last week to Columbia University in New York City. Al-Arian has five children, four of whom are journalists or filmmakers. On April 25, two of her daughters, Laila and Lama, both award-winning TV journalists, visited the encampment established by Columbia students to oppose the war in Gaza. Laila, an executive producer at Al Jazeera English with Emmys and a George Polk Award to her name, is a graduate of Columbia’s journalism school. Lama was the recipient of the prestigious 2021 Alfred I. duPont–Columbia Award for her reporting for Vice News on the 2020 explosion at the port of Beirut. The two sisters traveled to Columbia as journalists to see the campus, and Nahla joined them. “Of course, I tagged along. You know, why would I sit at the hotel by myself? And I wanted to really see those kids. I felt so down,” she said. “I was crying every day for Gaza, for the children being killed, for the women, the destruction of my father’s city, so I wanted to feel better, you know, to see those kids. I heard a lot about them, how smart they are, how organized, you know? So I said, let’s go along with you. So I went.” Nahla Al-Arian was on the campus for less than an hour. She sat and listened to part of a teach-in, and shared some hummus with her daughters and some students. Then she left, feeling a glimmer of hope that people — at least these students — actually cared about the suffering and deaths being inflicted on her family in Gaza. “I didn’t teach them anything. They are the ones who taught me. They are the ones who gave me hope,” she recalled. “I felt much better when I went there because I felt those kids are really very well informed, very well educated. They are the conscience of America. They care about the Palestinian people who they never saw or got to meet.” Her husband posted a picture of Nahla, sitting on the lawn at the tent city erected by the student protesters, on his Twitter feed. “My wife Nahla in solidarity with the brave and very determined Columbia University students,” he wrote. Nahla left New York, inspired by her visit to Columbia, and returned to Virginia to spend time with her grandchildren. A few days later, that one tweet by her husband would thrust Nahla Al-Arian into the center of a spurious narrative promoted by the mayor of New York City and major media outlets. She became the exemplar of the dangerous “outside agitator” who was training the students at Columbia. It was Nahla’s presence, according to Mayor Eric Adams, that was the “tipping point” in his decision to authorize the military-style raids on the campus.

On February 20, 2003, Nahla’s husband, Sami Al-Arian, a professor at the University of South Florida, was arrested and indicted on 53 counts of supporting the armed resistance group Palestinian Islamic Jihad. The PIJ had been designated by the U.S. government as a terrorist organization, and the charges against Al-Arian could have put him in prison for multiple life sentences, plus 225 years. It was a centerpiece case of the George W. Bush administration’s domestic “war on terror.” When John Ashcroft, Bush’s notorious attorney general, announced the indictment, he described the Florida-based scholar as “the North American leader of the Palestinian Islamic Jihad, Sami Al-Arian.” Among the charges against him was conspiracy to kill or maim persons abroad, specifically in Israel, yet the prosecutors openly admitted Al-Arian had no connection to any violence. He was a well-known and deeply respected figure in the Tampa community, where he and Nahla raised their family. He was also, like many fellow Palestinians, a tenacious critic of U.S. support for Israel and of the burgeoning “global war on terror.” His arrest came just days before the U.S. invaded Iraq, a war Al-Arian was publicly opposed to. The Al-Arian case was, at its core, a political attack waged by Bush’s Justice Department as part of a wider assault on the rights of Muslims in the U.S. The government launched a campaign, echoed in media outlets, to portray Al-Arian as a terror leader at a time when the Bush administration was ratcheting up its so-called global war on terror abroad, and when Muslims in the U.S. were being subjected to harassment, surveillance, and abuse. The legal case against Al-Arian was flimsy, and prosecutors largely sought to portray his protected First Amendment speech and charitable activities as terrorism. The trial against Al-Arian, a legal permanent resident in the U.S., did not go well for federal prosecutors. In December 2005, following a six-month trial, a jury acquitted him on eight of the most serious counts and deadlocked 10-2 in favor of acquittal on the other nine. The judge made clear he was not pleased with this outcome, and the prosecutors were intent on relitigating the case. Al-Arian had spent two years in jail already without any conviction and was staring down the prospect of years more. In the face of this reality and the toll the trial against him had taken on his family, Al-Arian agreed to take a plea deal. In 2006, he pleaded guilty to one count of providing nonviolent support to people the government alleged were affiliated with the PIJ. As part of the deal, Al-Arian would serve a short sentence and, with his residency revoked, get an expedited deportation. At no point during the government’s trial against Al-Arian did the prosecution provide evidence he was connected to any acts of violence. For the next eight years following his release from prison in 2008, Al-Arian was kept under house arrest and effectively subjected to prosecutorial harassment as the government sought to place him in what his lawyers characterized as a judicial trap by compelling him to testify in a separate case. His defense lawyers alleged the federal prosecutor in the case, who had a penchant for pursuing high-profile, political cases, held an anti-Palestinian bias. Amnesty International raised concerns that Al-Arian had been abused in prison and he faced the prospect of yet another lengthy, costly court battle. The saga would stretch on for several more years before prosecutors ended the case and Al-Arian was deported from the United States.

“This case remains one of the most troubling chapters in this nation’s crackdown after 9-11,” Al-Arian’s lawyer, Jonathan Turley, wrote in 2014 when the case was officially dropped. “Despite the jury verdict and the agreement reached to allow Dr. Al-Arian to leave the country, the Justice Department continued to fight for his incarceration and for a trial in this case. It will remain one of the most disturbing cases of my career in terms of the actions taken by our government.” That federal prosecutors approved Al-Arian’s plea deal gave a clear indication that the U.S. government knew Al-Arian was not an actual terrorist, terrorist facilitator, or any kind of threat; the Bush administration, after all, was not in the habit of letting suspected terrorists walk. Al-Arian and his family have always maintained his innocence and say that he was being targeted for his political beliefs and activism on behalf of Palestinians. He resisted the deal, Nahla Al-Arian said. “He didn’t even want to accept it. He wanted to move on with another trial,” Nahla said. “But because of our pressure on him, let’s just get done with it [because] in the end, we’re going leave anyway. So that’s why.” Sami and Nahla Al-Arian now live in Turkey. Sami is not allowed to visit his children and grandchildren stateside, but Nahla visits often.

[writingwithcolor]

Sri Lankan Fairies and Senegalese Goddesses: Mixing Mythology as a Mixed Creator

[Note: this archive ask was submitted before the Masterpost rules took effect in 2023. The ask has been abridged for clarity.]

@reydjarinkenobi asked:

Hi, I’m half Sri Lankan/half white Australian, second gen immigrant though my mum moved when she was a kid. My main character for my story is a mixed demigod/fae. [...] Her bio mum is essentially a Scottish/Sri Lankan fairy and her other bio mum (goddess) is a goddess of my own creation, Nettamaar, who’s name is derived from [...] Wolof words [...]. The community of mages that she presided over is from the South Eastern region of Senegal [...] In the beginning years of European imperialism, the goddess basically protected them through magic and by blessing a set of triplets effectively cutting them off from the outside world for a few centuries [...] I was unable to find a goddess that fit the story I wanted to tell [...] and also couldn’t find much information on the internet for local gods, which is why I have created my own. I know that the gods in Hinduism do sort of fit into [the story] but my Sri Lankan side is Christian and I don’t feel comfortable representing the Hindu gods in the way that I will be this goddess [...]. I wanted to know if any aspect of the community’s history is problematic as well as if I should continue looking further to try and find an African deity that matched my narrative needs? I was also worried that having a mixed main character who’s specifically half black would present problems as I can’t truly understand the black experience. I plan on getting mixed and black sensitivity readers once I finish my drafts [...] I do take jabs at white supremacy and imperialism and I I am planning to reflect my feelings of growing up not immersed in your own culture and feeling overwhelmed with what you don’t know when you get older [...]. I’m sorry for the long ask but I don’t really have anyone to talk to about writing and I’m quite worried about my story coming across as insensitive or problematic because of cultural history that I am not educated enough in.

Reconciliation Requires Research

First off: how close is this world’s history to our own, omitting the magic? If you’re aiming for it to be essentially parallel, I would keep in mind that Senegal was affected by the spread of Islam before the Europeans arrived, and most people there are Muslim, albeit with Wolof and other influences. 

About your Scottish/Sri Lankan fairy character: I’ll point you to this previous post on Magical humanoid worldbuilding, Desi fairies as well as this previous post on Characterization for South Asian-coded characters for some of our commentary on South Asian ‘fae’. Since she is also Scottish, the concept can tie back to the Celtic ideas of the fae.

However, reconciliation of both sides of her background can be tricky. Do you plan on including specific Sri Lankan mythos into her heritage? I would tread carefully with it, if you plan to do so. Not every polytheistic culture will have similar analogues that you can pull from.

To put it plainly, if you’re worried about not knowing enough of the cultural histories, seek out people who have those backgrounds and talk to them about it. Do your research thoroughly: find resources that come from those cultures and read carefully about the mythos that you plan to incorporate. Look for specificity when you reach out to sensitivity readers and try to find sources that go beyond a surface-level analysis of the cultures you’re looking to portray. 

~ Abhaya

I see you are drawing on Gaelic lore for your storytelling. Abhaya has given you good links to discussions we’ve had at WWC and the potential blindspots in assuming, relative to monotheistic religions like Christianity, that all polytheistic and pluralistic lore is similar to Gaelic folklore. Fae are one kind of folklore. There are many others. Consider:

Is it compatible? Are Fae compatible with the Senegalese folklore you are utilizing? 

Is it specific? What ethnic/religious groups in Senegal are you drawing from? 

Is it suitable? Are there more appropriate cultures for the type of lore you wish to create?

Remember, Senegalese is a national designation, not an ethnic one, and certainly not a designation that will inform you with respect to religious traditions. But more importantly:

...Research Requires Reconciliation

My question is why choose Senegal when your own heritage offers so much room for exploration? This isn’t to say I believe a half Sri-Lankan person shouldn’t utilize Senegalese folklore in their coding or vice-versa, but, to put it bluntly, you don’t seem very comfortable with your heritage. Religions can change, but not everything cultural changes when this happens. I think your relationship with your mother’s side’s culture offers valuable insight to how to tackle the above, and I’ll explain why.  

I myself am biracial and bicultural, and I had to know a lot about my own background before I was confident using other cultures in my writing. I had to understand my own identity—what elements from my background I wished to prioritize and what I wished to jettison. Only then was I able to think about how my work would resonate with a person from the relevant background, what to be mindful of, and where my blindspots would interfere. 

I echo Abhaya’s recommendation for much, much more research, but also include my own personal recommendation for greater self-exploration. I strongly believe the better one knows oneself, the better they can create. It is presumptuous for me to assume, but your ask’s phrasing, the outlined plot and its themes all convey a lack of confidence in your mixed identity that may interfere with confidence when researching and world-building. I’m not saying give up on this story, but if anxiety on respectful representation is a large barrier for you at the moment, this story may be a good candidate for a personal project to keep to yourself until you feel more ready.

(See similar asker concerns here: Running Commentary: What is “ok to do” in Mixed-Culture Supernatural Fiction, here: Representing Biracial Black South American Experiences and here: Am I fetishizing my Japanese character?)

- Marika.

Start More Freely with Easy Mode

Question: Why not make a complete high-fantasy universe, with no need of establishing clear real-world parallels in the text? It gives you plenty of leg room to incorporate pluralistic, multicultural mythos + folklore into the same story without excessive sweating about historically accurate worldbuilding.

It's not a *foolproof* method; even subtly coded multicultural fantasy societies like Avatar or the Grishaverse exhibit certain harmful tropes. I also don't know if you are aiming for low vs high fantasy, or the degree of your reliance on real world culture / religion / identity cues.

But don't you think it's far easier for this fantasy project to not have the additional burden of historical accuracy in the worldbuilding? Not only because I agree with Mod Marika that perhaps you seem hesitant about the identity aspect, but because your WIP idea can include themes of othering and cultural belonging (and yes, even jabs at supremacist institutions) in an original fantasy universe too. I don't think I would mind if I saw a couple of cultural markers of a Mughal Era India-inspired society without getting a full rundown of their agricultural practices, social conventions and tax systems, lol.

Mod Abhaya has provided a few good resources about what *not* to do when drawing heavily from cultural coding. With that at hand, I don't think your project should be a problem if you simply make it an alternate universe like Etheria (She-Ra and the Princesses of Power), Inys (The Priory of the Orange Tree) or Earthsea (the Earthsea series, Ursula K. Le Guin). Mind you, we can trace the analogues to each universe, but there is a lot of freedom to maneuver as you wish when incorporating identities in original fantasy. And of course, multiple sensitivity readers are a must! Wishing you the best for the project.

- Mod Mimi

[erotetica]

Fuck Trump, here’s all the civil rights orgs I know:

(Most have education pages and/or socials to follow and boost if u can’t donate right now)

LGBTQ+

Trevor Project—queer crisis hotline/counseling (NOTE THAT THEY CALL POLICE IN CERTAIN SITUATIONS)

List of Crisis Hotlines/etc compiled by Inclusive Therapists .com which DON’T CALL POLICE

Point of Pride—helps trans folks having trouble accessing gender affirming healthcare

Trans Lifeline—community support/resources/financial aid for trans folks

Transactual—UK org focused on Trans adults access to medical care & legal protections, also doing work spreading awareness about Trans issues/lives and debunking misinfo.

REPRODUCTIVE RIGHTS

National Network of Abortion Funds—financial assistance/transport/childcare for people in ban states seeking abortions.

Brigid Alliance—same

Sister Song—reproductive justice for WOC

Indigenous Women Rising—helps Indigenous families access abortions/menstrual hygiene/midwifery/etc

Afiya Center—reproductive justice/HIV care for Black womxn in Texas

Abortion access orgs for Americans in the

Midwest

South

Appalachia (they also offer free emergency contraception/support services/etc)

RACIAL JUSTICE

NYU Law Center on Race Inequality—self-education resources on racism & antiblackness/how to contact elected officials/how to protest safely.

List of orgs protecting Black Americans, compiled by NYU (incl NAACP, Audre Lorde Project, BLM, Black Voters Matter, etc)

National Immigration Law Center—fighting for asylum seeking/DACA; helping immigrants access healthcare/worker’s rights/etc

American Civil Liberties Union—working on many intersectional initiatives

Southern Poverty Law Center—same

GLOBAL AID (While we Americans wait for shoes to start dropping, let’s not forget others in need, and that Trump’s atrocious foreign policies will affect everyone!)

World Central Kitchen—hunger relief

Action Against Hunger—same

War Child—supports and educates children in conflict zones, like Yemen and DRC

Medecins Sans Frontieres— medical aid

Islamic Relief USA—emergency aid

PALESTINIAN AID

Palestine Children’s Relief Fund— medical aid for kids

Anera— emergency relief & long-term development resources for Palestine, Lebanon, Jordan

United Nations Relief and Works Agency—aid for Palestinian refugees in Lebanon/Syria/West Bank/Gaza/Jordan

Palestine Red Crescent Society—medical aid

SUDANESE AID

List of humanitarian orgs working in Sudan, compiled by 500 Words Magazine

CONGOLESE AID

Panzi Foundation—supports assault survivors & their families

Eastern Congo Initiative—supports ands funds local/community-based Congolese efforts

Please reblog, & add any legitimate humanitarian organizations you know of! I love all of you!!

[goodkids-yt]

L'Islam pour les Petits : "Dis le Bien ou Tais-toi ! " - À ÉCOUTER ! | ...

[bayanulquran-academy]

Islamic Studies for Kids Online: A Modern Approach to Religious Education

In today’s fast-paced, technology-driven world, parents are increasingly turning to online platforms to ensure their children receive a well-rounded education, including religious studies. Islamic studies for kids online has emerged as a popular solution, providing children with the knowledge and values they need to grow into confident and morally grounded individuals.

Why Islamic Studies for Kids is Essential

Islamic studies go beyond academics, serving as a moral compass and a source of spiritual growth for children. By introducing kids to Islamic teachings at an early age, parents help them build a strong foundation in their faith.

Key aspects of Islamic education for kids include:

Understanding Core Beliefs Teaching children about Tawheed (Oneness of Allah), Prophethood, and the Hereafter builds a deep understanding of their faith.

Learning Quranic Principles Quranic recitation, Tajweed, and understanding the meaning of verses allow kids to connect with the Holy Quran on a deeper level.

Instilling Moral Values Islamic studies emphasize kindness, honesty, gratitude, and respect for others, shaping children into compassionate individuals.

Strengthening Identity A thorough understanding of Islamic history, values, and practices helps kids develop a strong sense of belonging to their religion and community.

The Rise of Islamic Studies Online

The digital revolution has transformed education, including religious learning. Platforms for islamic studies for kids online provide a flexible and engaging way to teach Islamic values and knowledge.

Here’s why parents are choosing online Islamic studies for their children:

Convenience and Accessibility Online classes eliminate the need for travel, allowing children to learn from the comfort of their home at a time that suits their schedule.

Expert Instruction Platforms connect families with qualified Islamic scholars and experienced teachers from around the world, ensuring a high-quality learning experience.

Personalized Learning Many online programs offer one-on-one sessions, allowing lessons to be tailored to a child’s individual needs and pace.

Interactive Tools Modern platforms use engaging methods such as videos, quizzes, and virtual whiteboards to make learning fun and effective.

Global Community Children can interact with peers from diverse backgrounds, fostering a sense of unity within the global Muslim Ummah.

What Islamic Studies for Kids Online Typically Includes

Online Islamic studies programs cover a broad range of topics, ensuring a comprehensive religious education.

Quranic Studies

Recitation and Tajweed: Teaching kids proper pronunciation and fluency in Quranic recitation.

Memorization: Helping children memorize Surahs and Ayahs.

Translation and Tafseer: Understanding the meaning and context of Quranic verses.

Seerah (Life of the Prophet)

Learning about the life of Prophet Muhammad (peace be upon him).

Understanding his teachings and their relevance to daily life.

Aqeedah (Beliefs)

Core Islamic beliefs such as belief in Allah, angels, prophets, and the Day of Judgment.

Fiqh (Islamic Jurisprudence)

Understanding acts of worship, including Salah, fasting, and zakat.

Practical lessons on Wudu and other daily practices.

Islamic Manners and Ethics

Emphasizing respect for parents, kindness to others, and responsibility within the community.

Arabic Language Basics

Teaching kids the Arabic alphabet, pronunciation, and vocabulary to aid Quranic learning.

Benefits of Islamic Studies for Kids Online

Customized Learning Experience One-on-one or small group classes allow for personalized attention and tailored lesson plans.

Structured Learning Online platforms often provide detailed lesson plans, progress tracking, and regular assessments to ensure steady progress.

Safe Environment Learning at home allows children to study in a safe and familiar setting.

Parent Involvement Parents can easily monitor their child’s progress and participate in their learning journey.

Diverse Learning Resources Online platforms provide access to a variety of learning materials, from e-books to multimedia tools.

How to Choose the Best Online Islamic Studies Program

Qualified Teachers Ensure that the platform employs certified teachers with experience in teaching children.

Trial Classes Look for programs that offer free or low-cost trial classes to help you assess the teaching style and curriculum.

Interactive Methods Choose platforms that use engaging tools like games, videos, and live discussions to maintain your child’s interest.

Flexible Scheduling Opt for a program that offers class timings that suit your family’s routine.

Affordable Pricing Compare costs and choose a program that provides quality education within your budget.

Positive Reviews Read testimonials from other parents to evaluate the platform’s effectiveness and reliability.

Tips for Successful Online Islamic Studies

Create a Dedicated Study Space Set up a quiet, comfortable area for your child to attend their classes without distractions.

Encourage Regular Practice Reinforce lessons by encouraging your child to practice Quranic recitation and Islamic values daily.

Stay Involved Monitor your child’s progress and provide motivation and support throughout their learning journey.

Set Goals Work with your child to set achievable goals, such as memorizing a specific Surah or mastering Tajweed rules.

Celebrate Milestones Acknowledge and reward your child’s accomplishments to keep them motivated and excited about learning.

Conclusion

Islamic studies for kids online offers a modern, flexible, and engaging approach to nurturing a child’s faith and character. By combining traditional Islamic education with the convenience of digital learning, parents can ensure their children gain a solid foundation in Islam while developing a deep connection to their faith.

Whether it’s learning Quranic recitation, understanding the Prophet’s life, or mastering Arabic basics, online platforms make it easier than ever for children to grow spiritually and morally. Start your child’s journey today and lay the groundwork for a lifetime of Islamic learning and practice.

[shmuel-ben-sarah-kcd2]

Samuel headcannons: specifically Jewish(ish) ones 

I think, despite him being worldly, despite all he has seen, despite him being far from the most observant, frum member of his community, Samuel still believes in G-d. In fact, the horrors he has scene only reinforce his faith in G-d. I know I know, cynicism as a result of trauma. And he certainly has those days, days where he wrestles with his faith. But that’s what being bene Yisrael means. He wrestles. It’s a part of our faith to argue, and so I think he has less (still some probably but less) guilt over those days. But I think he believes, he feels guilty when he can’t attend shul, the grief in his eyes as he whispers for G-d to forgive him as he must torch His temple. (That scene made me cry. I can’t guys I can’t)

Education. Obviously, Sammy boy is literate in at least two different scripts and languages. He can speak, read, and write medieval Czech, he can read and write Liturgical Hebrew, and he can speak Yiddish. Conversational Hebrew doesn’t exist at this point, and Yiddish didnt have a set standardization. Actually, pretty much no one had standardization for spelling. Point is moot, nvm. Also, it’s likely that he understands written Aramaic to some extent, given that is the language of the Talmud. He also can read trope, show that man a haftorah portion and he can do it with no prep. 

As for education, Samuel went to Cheder, first in Prague, then in Kuttenberg when his family moved back. He started learning his alef-bes by three, started Cheder at five, moved back at some point before he was ten, was a bright boy, and the grandson of a rabbi, so he stayed at it. He would even go on to briefly attend yeshiva back in Prague, but would return home a few years before the events of KCD2, dropping out before he could become a rabbi.  From this, he’s aquired an ability to make profound literary allusions, has a line or bit of wisdom for most circumstances from Pirke Avot or something of the like. Bro is dropping the Rambam and Maimonadies like it’s nothing. And he lives by his words. 

Why did he drop out? With the rise in political tensions, everyone wants someone to blame. And at home he can better keep his loved ones safe when the hammer drops. He wants to go back, but he has been made to forfeit the pen for the sword.

Also, kind of a non sequitar, but every single person at the siege of Suchdol belived in some kind of afterlife. Except for Sam. We Jews have idea's ish, but nothing as concrete as Christian heaven and hell, or Islam’s jannah and jahannam. In fact, the only thing mentioned is Sheol, simply the unending sleep, a state of non-being. In essence, there is one go at this if you are a Jew, and there is only this. So when Samuel volenteers for the suicide mission to get word out, he has no hope of heaven. And when he tells Henry to leave him behind? They both know sam will be made an example of, but sam knows that he will never see the ones he loves again. 

I think he’s Bi. No basis, just vibes. And also the mustache. I could see him with either of the two friends, with one of the women in Kuttenberg’s Jewish quarter, with John but only after he risks his head to help the Jews, could also see sam with OCs. Honestly though, I think faith matters more than gender to Sammy. I think he probably doesn’t sleep around a lot of at all, some of it is he’s just too busy. 

I think Samuel wants kids, and if he can’t have them the traditional way, he will adopt. After all, his father adopted, and his brother is his whole brother. Also, in Judaism, a convert is considered fully Jewish, with no legal or social distinction. His kids would be raised in the faith of his fathers. I also dont think he is very likely to wind up with a Christian, for that reason. If he is to marry, it will be under a canopy.

Sammy boy isn’t very superstitious, but I think he always keeps a red string tied around his left wrist, to keep away the evil eye. And he hands knives and weapons off in general by offering the hilt and holding the blade, so as to avoid a fight (proof: the scene where he hands Martin’s sword back to Henry. Small detail, but no one in the Jewish quarter who handles a weapon hands said weapon to anyone blade first.) 

Sammy follows Rabbi Johanan, Israel is Immune from Planitary Influence. He is NOT an astrology girly. Samuel probably does like gematria, but in the Mildly Autistic And Obsessed With Secret Codes kind of way. Yeah he’s definitely not neurotypical. But that’s another thing.

Wow. Lot of thoughts. And I’ve only been into him for like a week. Anyway.

I’m sure there will be more deranged loreposting. I have a lot of thoughts on being a Czech Jew. G-d, I love good representation. And if yall have questions about Jewish life or practices please reach out! I love talking.

[blackwoolncrown]

"This project is inspired by Islam Hajaj who was a teacher in Gaza prior to the genocide. Displaced a few times with her family and children, Hajaj settled in Al Zawaydah by the beach. Among the belongings that she carried through dislocation was a small library for her children. She read for them the same books over and over during the genocide.

After she settled in Al Zawaydah, Hajaj began reading for other children along with her kids. She spent the days teaching them and creating a safe space so they could remember their childhood prior to the genocide. Hajaj began to notice that the children began feeling hopeful and excited for the next day.

Every day Hajaj received more and more children, happy to learn and be together. Now there are fifty children between the ages of 8-10 who want to join the project. Her tent doesn’t have the capacity to hold and create a loving space for all these children. With a bigger tent, she and the kids will get to draw and color, meditate, learn, and heal. Hajaj has started the healing process with the kids through art, spirituality, fun, and learning in these times when fear is worse than death.

She and two more of her fellow teachers make the foundation of this project. Being part of this project helps them counteract the despair and hopelessness and remind them who they once were before the genocide. The women of Gaza uphold this project and cultivate the seeds of hope in the children and each other."

Hi folks, please support this fundraiser- I was connected it to a friend who has vetted the founder. Their aim is to set up tents where they can provide safe education to children in the Gaza strip with education and childcare, where they can learn, draw, and be get the care they deserve as children.

[lonestardust]

re your tags on the names of Marjan's family. So Marjan's name is not a Lebanese name?

Also I'm curious to your takes on her getting engaged/introducing Joe to her parents 👀

nope. and neither is Marwani actually. Marjan is persian Iranian and Marwani (and it's actually often Almarwani) is Algerian and Saudi Arabian.

i'm curious actually but there aren't certain positive expectations I'm waiting for here with this storyline. the inaccuracy of the name thing alone was something i immediately rolled my eyes at lol. I mean lucky the pilot was so good in every way I was hooked from the jump because otherwise if i had to think twice about Marjan's disastrous praying I'd have been turned off.

It's clear that Natacha did not get the assistance she needed to give Marjan what she needs. not as simple as guiding her on how to properly pray. But are we surprised that the american TV's portrayal of Arabs falls short in many ways due to lack of cultural competence in writers' rooms/ lack of research and guidance from diaspora Arab Muslim creatives? I mean their first thought about Marjan was like hmm how can we introduce this veiled woman in a storyline that portrays her well without trying to objectify her? oh let's take that veil off and see her hair! I don't hate this storyline but it just doesn't fully sit right with me either. especially as an intro.

so I don't know how they're going to go about this whole thing with Joe but I for one really hated the arranged marriage storyline. Yes it's so normal here for family & friends to try to set up adults. but i just can't stand watching the portrayal of I've-been-engaged-since-I-was-12 and playing it into "love is something you grow into" as a commonplace in muslim Arab culture and not something so questionable and rather a fucked up constraint on people (that has been fought against for decades). not even considering the class, ethnic and national difference that plays into it, given how underage arranged marriage or forced marriage is an actual piled up generational struggle rooted in gender inequality and exacerbated by colonial violence and wars. being cut off from the access to education, the creation of extreme poverty that makes families (especially displaced ones) struggle to provide for their kids and fear for their safety and future and so some come to the conclusion that marriage somehow could protect their kids from harm while providing them with a level of financial stability or facilitating moving in and out of besieged areas/cities and crossing boards etc.

And so it's clear that no one of Marjan's class/background in diaspora or back home would consider this to be the norm. so it's weird to me that this was welcomed normally. The writers just took a bunch of stereotypes about Muslims at large with no regard to national/ethnic or class background differences and turned them on their head.

another inconsistency is the chaperone/Mehrem (family member) thing. because first, actually once you're in public you don't need that during a date. second, someone like Marjan with her lifestyle, background, worldview/character and being a diaspora lebanese muslim in her 20s, would not follow an old Mehrem fatwa (the Islamic laws that change according time, place, people, and other prevailing conditions) unless she actually wants that out of having company.

I just don't think the writers engage with Marjan's background in a consistent realistic or authentic way. I didn't really see anything especially Lebanese about Marjan. beside what the mention of cuisines?

anyway i hate the idea of 'representation' in American media either way. It feels like an oxymoron. and the idea of seeing representation as an ultimate goal is even more dangerous. I find it counterproductive more often than not. this is an industry that perpetuates and financially aid violence and defamation narratives against said people that they pat themselves on the back for including and so it's naive to consider that they'll ever get it right. they tiptoe around certain people and tokenize them more than anything. Literally for every one good bare minimum representation there are dozens of American entertainment-military complex propaganda movies/tv shows/video games doing the exact opposite and taking it to extremes. I just always end up asking myself 'how is this exactly helpful? Yes it's entertaining i love watching it, i love this show but the things that plays into the bigger picture are still parts of the objective reality, what should I do about it?'