#Quran in multiple language

[quran-translation]

Introduction to Al_Falaq Which was revealed in Makkah The Position of Ibn Mas`ud concerning Al-Mu`awwidhatayn Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf (copy of the Qur'an). So Ubayy said, "I testify that the Messenger of Allah informed me that Jibril said to him, ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴾ (Say: "I seek refuge with the Lord of Al-Falaq.'')(113:1) So he said it. And Jibril said to him, ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴾ (Say: "I seek refuge with the Lord of mankind.'') (114:1) So he said it. Therefore, we say what the Prophet said.'' The Virtues of Surahs Al-Falaq and An-Nas In his Sahih, Muslim recorded on the authority of `Uqbah bin `Amir that the Messenger of Allah said, «أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هَذِهِ اللَّيْلَةَ لَمْ يُرَ مِثْلُهُنَّ قَطُّ: (Do you not see that there have been Ayat revealed to me tonight the like of which has not been seen before) They are ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴾» (Say: "I seek refuge with, the Lord of Al-Falaq.'')(113:1) and; ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴾ (Say: "I seek refuge with the Lord of mankind.'') (114:1)) This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih.'' Another Narration Imam Ahmad recorded from `Uqbah bin `Amir that he said, "While I was leading the Messenger of Allah along one of these paths he said, «يَا عُقْبَةُ أَلَا تَرْكَبُ؟» (O `Uqbah! Will you not ride) I was afraid that this might be considered an act of disobedience. So the Messenger of Allah got down and I rode for a while. Then he rode. Then he said, «يَا عُقْبَةُ، أَلَا أُعَلِّمُكَ سُورَتَيْنِ مِنْ خَيْرِ سُورَتَيْنِ قَرَأَ بِهِمَا النَّاسُ؟» (O `Uqbah! Should I not teach you two Surahs that are of the best two Surahs that the people recite) I said, `Of course, O Messenger of Allah.' So he taught me to recite ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴾ (Say: "I seek refuge with the Lord of Al-Falaq.'') (113:1) and ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴾ (Say: "I seek refuge with the Lord of mankind.'') (114:1) Then the call was given to begin the prayer and the Messenger of Allah went forward (to lead the people), and he recited them in the prayer. Afterwards he passed by me and said, (What do you think, O `Uqayb Recite these two Surahs whenever you go to sleep and whenever you get up.)'' Another Narration «إِنَّ النَّاسَ لَمْ يَتَعَوَّذُوا بِمِثْلِ هَذَيْنِ: (Verily, the people do not seek protection with anything like these two: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴾ (Say: "I seek refuge with the Lord of Al-Falaq.'')(113:1) and; ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴾» (Say: "I seek refuge with (Allah) the Lord of mankind.'')) (114:1) Another Narration An-Nasa'i recorded that `Uqbah bin `Amir said, "I was walking with the Messenger of Allah when he said, (O `Uqbah! Say!) I replied, `What should I say' So he was silent and did not respond to me. Then he said, «قُلْ» (Say!) I replied, `What should I say, O Messenger of Allah' He said, «﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴾» (Say: "I seek refuge with the Lord of Al-Falaq.'') So, I recited it until I reached its end. Then he said, «قُلْ» (Say!) I replied, `What should I say O Messenger of Allah' He said, «﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴾» (Say: "I seek refuge with the Lord of mankind.'') So, I recited it until I reached its end. Then the Messenger of Allah said, «مَا سَأَلَ سَائِلٌ بِمِثْلِهَا، وَلَا اسْتَعَاذَ مُسْتَعِيذٌ بِمِثْلِهَا» (No person beseeches with anything like these, and no person seeks refuge with anything like these.)'' Another Hadith An-Nasa'i recorded that Ibn `Abis Al-Juhani said that the Prophet said to him, (O Ibn `Abis! Shall I guide you to -- or inform you -- of the best thing that those who seek protection use for protection) He replied, "Of course, O Messenger of Allah!'' The Prophet said, «﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴾ ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴾ هَاتَانِ السُّورَتَانِ» (Say: "I seek refuge with the Lord of Al-Falaq.'')( and (Say: "I seek refuge with the Lord of mankind.'')( These two Surahs (are the best protectio

[vergissmeinnichtmeinschatz]

I miss high(and middle) school people kinda, at least my closest friends there.. somehow the people there are more eager to learn than the people here..? Like fuck it's uni why are we discussing about randos instead of the hard ass bio lesson we just had???!? YOU'RE ALL ARE IN THE NATURAL SCIENCE TRACK DAMNIT

[feygaleh]

The abridged life and times of Abraham Geiger, founding father of Reform Judaism, summed up in one tumblr ask

Abraham Geiger was born in 1810 in Frankfurt am Main, he grew up with siblings and from a very young age began to be educated in Rabbinic Texts by his older brother. From early on Geiger proved to be quite the good thinker, and at the age of 18 he enrolled at the University of Heidelberg and then at the University of Bonn where he came to meet a small number of other middle-class, well-educated Jewish boys like himself. At Heidelberg he began to study languages, and then at Bonn— in a most pivotal point in his lifetime— Arabic and the Quran.

Geiger was given the assignment by one of his professors to try and find similarities between Judaism and Islam by reading the Quran, and Geiger became completely invested as he ended up finding so many connections between Jewish and Muslim practices that he ended up writing his prize essay “Was hat Mohammed aus dem Judenthume aufgenommen?” (“What did Mohammed take from Judaism?”) which became incredibly popular and was translated into multiple languages. Geiger would continue to write about Islam, and became particularly enamoured with the Prophet Mohammed, whom he viewed less as a prophet and more as a great philosopher. Abraham Geiger is now partially known as one of the founding academics of modern Quranic Studies.

After his time in University, Geiger later became a Rabbi partially due to the fact that Jews in this period of German history, though permitted to study at Universities, were still not allowed to become professors. However, Geiger made the most of his academic knowledge within his career as a rabbi, quite notably founding a journal of Jewish studies, as well as doing research and publishing. Later, Geiger was called to Breslau and became a rabbi there much to the ire of the more traditional rabbis there, he had become known to the more orthodox world as a radical reformer, which in many ways he was, though to the modern Reform Jews his observance would seem more akin to Modern Orthodox.

Still, though, Geiger was even by our modern standards quite radical and he earned the distaste of many other Jews, including quite notably one of his friends from University, Samson Raphael Hirsch, who would go onto become a very bitter opponent to Geiger’s Liberalization of Jewish life and tradition. Another group that Geiger found himself at the ire of were the early Zionists, who took particular issue with one of Geiger’s (And many early Reformer’s) most radical and notable changes to Jewish practice, that being anti-Messianism.

One of the early Reform movement’s most prominent aspects was of a kind of assimilationist approach to Jewish life, early participants of this perspective emerged in the 1700s when middle class lay-Jews decided to create their own version of synagogue that fit into more contemporary (Christian) aesthetics, installing organs in their homes and having private services complete with a service leader wearing black priestly robes and white collar, in many ways Reform began as a sort of Protestantization of Judaism. During the time of Geiger there were rabbis getting involved with this reformation and having more authoritative discussions around what this new Liberal Judaism should look like.

One of the core aspects of the new Liberal Judaism was a desire to integrate into larger Western European society, Geiger and his contemporaries were just as much Germans as they were Jews, and they wanted to show that. Unfortunately, due to what was viewed as “Progressivism” at the time, this resulted in a push more toward assimilation into Christian aesthetics than multiculturalism, this meant the removal of things like Tallit, Teffilin, davening, and even the wearing of kippahs. However, one of the most interesting changes made the Liberalization of Judaism was anti-Messianism e.g. the opposition to the belief that there is a Messiah coming and to the rebuilding of a third temple in Jerusalem, the logic went that if the Jewish people wanted to become emancipated into Western European society then it would be a bit of a bad look to have prayers calling for a rebuilding of Zion and a great migration of Jews there, they thought that their Christian neighbours would assume dual loyalty.

This resulted in some, Rabbis like Geiger himself, completely removing the prayers for a rebuilding of Zion from their liturgy. A fun fact about this is that some Reform Jews after Geiger adopted anti-Zionism as a direct evolution of anti-Messianism when Zionism became a more established aspect of Jewish life. This position would largely disappear after the Shoah.

During his time in Breslau, Geiger married and had four children— One of whom, Ludwig, would go on to continue his father’s work and publish many of his diaries and private letters of which would become invaluable for understanding who Geiger was as a person— unfortunately, though, his wife would fall ill and they would move to Berlin where she unfortunately passed away. During his time in Berlin, Geiger would write what would become his magnum opus “Urschift und Uebersetzungen der Bibel” a work which put fourth the position that the Pharisees and early rabbis of the Mishnah sought the Liberalization of Judaism themselves, in opposition to the more conservative Sadducees. The work has never been translated into English, though there is a Hebrew translation.

After the publication of his magnum opus, Geiger went on to do more writing and publishing, for example writing on the origins of Christianity, creating a new journal of Jewish studies and and writing on many, many more topics. Geiger was quite an accomplished man, he seemed to always be working something no matter what point of his life you look into. Geiger would also become a member of the Organization of Oriental Studies, where he published works in German and Hebrew. Some time later Geiger managed to found a Jewish Theological Seminary in Berlin, to which he faced much backlash from antisemites who did not want Jewish studies to become a part of the University curriculum.

Abraham Geiger would die in 1874, his grave remains in Berlin. He lived a most productive life and he will forever be remembered as a great academic of his time, may his memory be for a blessing.

A large amount of this rundown was lifted from an interview with Dr. Susannah Heschel on The Podcast of Jewish Ideas, which can be found here: https://youtu.be/6VOGw54FDXc?si=2E1VuQxBR9Rk4z36 I found it quite useful though I am not all too familiar with the podcast itself, I just happened to find this episode while looking for audio resources for learning about Geiger.

And finally, my sincerest apologies if I’ve gotten anything wrong here, I would highly recommend doing your own research and looking into these things yourself, as I am also still in the process of learning more about Geiger and the Reform Movement myself.

this was such an amazing read, thank you so much for the notes! i really do want to go read more into him now because of this

the history of reform-assimilation and anti-zionism is also very interesting! you’d think i’d know about that but we never went over that part in my shul!

you have such a kind spirit and i really deeply appreciate you for taking the time to share this information

[asma-al-husna]

Allah calls Himself Al-Kareem— The Generous, The Honourable, The Beneficent— on two occasions in the Quran. He is Al-Kareem in both His essence, being the source of all virtue, good and honor. He is Al-Kareem in His dealings with His creation; He forgives, He follows through and His continually giving forth of the most precious bounties exceeds all expectations!

The Most Generous, Most Esteemed and Beneficent

Kareem, Akram, and Ikraam come from the root kaaf-raa-meem, which points out to two main meanings. The first meaning is to be generous, giving, and beneficent. The second main meaning of this root is to be highly esteemed, honoured and valued.

This root appears 47 times in the Quran in eight derived forms. Examples of these forms are al-akram (“the Most Generous”), kareemun (“noble”), kiraaman (“dignified ones”), al-mukrameen (“the honoured ones”) and al-ikraam (“and Honor ”).

In the Arabic language ‘kareem’ does not just mean generous but the term embraces many meanings. ‘Kareem’ includes being forbearing, kind, gentle, patient, noble, pure and beneficial. In other words each and every laudable thing is being described as ‘kareem’.

Examples are a precious ‘kareem’ stone, a beneficial ‘kareem’ letter and a noble, good-looking, a ‘kareem’ person.

Al-Kareem Himself says: O man! What has made you careless about your Lord, Al-Kareem (the Generous), Who created you, fashioned you perfectly and gave you due proportion? In whatever shape He willed, He put you together. [Quran 82: 5-8] and… Read! And your Lord is Al-Akram.[Quran 96: 3]

Al-Kareem Related to other Names

The name Al-Kareem implies all that is honourable, good, and virtuous and therefore is strongly related to various other Asmaa was-Sifaa (names and attributes) of Allah ‘azza wajal.

Al-Kareem is related to Al-Wahhaab (The Giver) and Ar-Razzaaq (The Provider) in the sense that He initiates favors to His slaves, beyond what we deserve. Al-Kareembrought you into existence even though He was not obliged to do so. Al-Kareem gives us the whole world, as He tells us: It is He Who created for you all that is in the earth. [Quran, 2: 29] Our book, the Quran, is not only an instruction but also a cure. Our prayers are not only rituals, but also treasure chests of multiple rewards. Our food is not just one kind, but an amazing variety of tastes, structures and flavours; this is the giving of Al-Kareem!

Al-Kareem is related to Al-‘Afuw (The Pardoner) because even when you sin and forget about it, Allah deals with you generously and makes you live comfortably. It is He who covers your sins and when you turn to Him out of His amazing generosity He doesn’t just forgive but completely erases your bad deeds and on top of this turns them into good deeds. He is At-Tawwaab. What a generous Lord!

Related to Ash-Shakoor (The Appreciative), Al-Kareem rewards you generously when you only present to Him little sincere acts of worship. The ultimate example is Jannah: everlasting pleasure for a couple of years of worship in this life!

Al-Kareem is also related to Al-Haleem (the Forebearing), whenever He gives He gives most generously and when Al-Kareem is disobeyed, He forgives most forbearingly, subhanAllah. He has the most generous and gracious way of forgiving.

Al-Kareem is related in meaning to Al-Wadood (The Loving); us being worthy of His divine love is truly a generosity we should recognize! Al-Kareem says: Verily, those who believe and work deeds of righteousness: the Most Gracious shall bestow love upon them. [Quran, 19: 96]

His Attribute of karam truly is beyond our imagination!

How Can You Live By This Name?

1. Be generous to be close to Al-Kareem.

Allah’s names and attributes are of two types: those that are attributed only to Him ( e.g. Al-Khaaliq, The Creator) and those that can and should be strived for to be attributed to ourselves, one of them is Al-Kareem. Be generous with your belongings, time, and even your words. The prophet salallahu ‘alayhi wa sallam said: The generous one is close to Allah, close to people, far from the fire; a stingy person is far from Allah, far from people, far from Paradise; and the generous ignorant person is more beloved to Allah than a stingy worshipper. [At-Tirmidhi]

2. Develop a relationship with the Quran al-Kareem.

Allah’s book, the Quran, is kareem because it is full of benefits and guidance, good things and blessings, it includes not a single error or contradiction. Open Al-Quran al-Kareem at least every single day; even if you read one ayah a day, understand it and let it transform your character, mind and heart and see how it will make you more kareem, insha’Allah!

3. Spread the message of Islam.

Al-Kareem honoured (karram-na) us as human beings and specifically honours us as Muslims. Recognize the worth Al-Kareem gave you in being a human being with intellect and use it to benefit the Ummah. Share the ayaat of the Quran with others, teach someone else, even if it is one hadith and spread the message of Islam by showing beautiful, honorable manners to non-Muslims.

4. Don’t forget the fire.

Indulging in all the blessings Al-Kareem gave you, don’t forget about hellfire. The Prophet salallahu ‘alayhi wa sallam said, The people will be thrown into Hell ( Fire) and it will keep on saying, ‘Is there any more?’ till the Lord of the worlds puts His Foot over it, whereupon its different sides will come close to each other, and it will say, ‘Qad! Qad! (enough! enough!) By Your ‘Izzat (Honor and Power) and Your Karram (Generosity)!’ Paradise will remain spacious enough to accommodate more people until Allah will create some more people and let them dwell in the superfluous space of Paradise. [Saheeh al-Bukharee]

5. Study about Al-Kareem.

Al-Kareem says: O man! What has made you careless about your Lord, Al-Kareem (the Generous). Study about Allah, learning about His names and attributes and what they mean to you. Do not be deceived by this world and by the Shaytan. Know that Al-Kareem will never let down those who spend their lives obeying Him, even though others might say practicing your deen is not “cool.” Don’t ever think those who have much in this life but are denying Him, will have any share in the Hereafter. You are here because of Him and for Him; use the intellect and skills Al-Kareem gave You to work towards His pleasure and His ultimate generosity: Paradise!

Wallahu ta’alaa ‘alem.

O Allah, Al-Kareem, we know that You are the Most Generous and Most Esteemed in Your being and dealings. Guide us to be generous to others, aid us to develop honouroble and noble manners, adorn us with understanding and practicing of Your book. Guide us in spreading the noble message of Islam and return the honour to the Ummah. Make us reflect Your attribute of karama by always being thankful for Your favors which are beyond our basic needs and only turning to You when we ask and enter us into Your greatest generosity, Jannatul ‘Alaa without reckoning, ameen!

[quranwithsehar]

As for those who persist in disbelief, it is the same whether you warn them or not—they will never believe. [02:06]

When we read the Quran, we come across words like "disbeliever" and think that they refer to all non-believers. But this is not true. It's crucial to understand who this term really applies to and why we should be careful in using it.

In the Quran, when Allah speaks of disbelievers, He's not just talking about anyone who isn't Muslim. The term is meant for those who have received the best message—the Quran itself, taught by the best teacher, the Prophet Muhammad (peace be upon him)—in the best environment, using a language they understand, and still choose to deny the truth. They have all the knowledge and guidance but decide to reject it anyway.

Today, we often label anyone who isn't Muslim as a disbeliever, which isn't accurate or fair. There are many reasons someone might not be Muslim—they might not know about Islam, or they might have grown up in a different religion. Some might even worship multiple gods or simply be unaware of Islamic teachings. Calling them disbelievers is inappropriate and can be offensive.

The word "kafara" which comes from "Kufr" in Arabic has an interesting meaning—it refers to burying a seed in the ground. When someone knows the truth but hides or denies it, it's like burying a seed deep underground, hiding it from everyone. This is what a true disbeliever does: they know the truth but reject it and refuse to change.

In the case of true disbelievers, no matter how much the Prophet (peace be upon him) warned them, they wouldn't listen. It's as if they're at a point of no return—they've made up their minds to reject the message. Those people were then called "disbelievers".

This is why we should be careful not to judge others too quickly or call them disbelievers without understanding their journey.

If we assume everyone who isn't Muslim is a disbeliever, then what's the point of spreading the message of Islam? Dawah, or inviting others to Islam, is about compassion, patience, and understanding. By being too quick to label someone a disbeliever, we might close the door to their path to Islam. We should be more open-hearted and recognize that everyone is on their own journey to faith.

Let's approach others with compassion, understanding, and the hope that they may find their way to the truth.

[beardedmrbean]

An old image of a monk serving food to Muslims has resurfaced in social media posts that falsely claimed it shows a Hindu priest who was killed by Islamists during the recent unrest in Bangladesh. AFP previously debunked false claims with the same image and identified the monk, while his religious organisation confirmed the photo was taken in India.

"Swami Nitai Das Ji Swami of ISKCON temple in Bangladesh... he organised Iftar for Muslims in the temple for 30 days. The same Muslims burned the temple down and killed the swami," read the Hindi-language claim shared on Facebook on August 7.

Iftar is a meal taken by Muslims to break their fast during the holy month of Ramadan.

The photo shows a monk serving food to a number of men wearing traditional Muslim dress.

There have been multiple reports of violence against religious minorities in Bangladesh since prime minister Sheikh Hasina was ousted on August 5 following protests led by university students.

More than 450 people were killed during the protests that ultimately led Hasina to flee the country, AFP reported (archived link).

Rights groups and diplomats in Bangladesh have since raised concerns over reports of attacks on minorities. The Bangladesh Hindu Buddhist Christian Unity Council said at least 10 Hindu temples have been attacked by "miscreants", AFP reported.

The image of the monk was shared with similar claims elsewhere on Facebook here and on social media platform X here.

But the photo, circulating online since 2016, does not show a Hindu priest killed in Bangladesh.

Photo from India

AFP previously debunked the photo in 2021 when it circulated online with a similar claim, after deadly violence in Bangladesh over the desecration of the Quran during a Hindu religious festival.

Combined reverse image and keyword searches on Google found the photo published in an article by UCA News on July 4, 2016 (archived link).

The headline reads: "Hindu group hosts fast breaking event for Muslims."

The caption with the photo mentions the event was held at an International Society for Krishna Consciousness temple in Mayapur, a neighbourhood in Nadia district of eastern West Bengal state (archived link).

Below is a screenshot comparison of the image in the false post (left) and the picture shared in the 2016 article (right):

Yudhistir Govinda Das, ISKCON's communications director in India, told AFP in November 2021 that the photo was taken in West Bengal.

Das identified the monk pictured as Ivan Antić, also known as Chaitanya Nitai Das, an ISKCON devotee from Croatia.

AFP in 2021 also contacted Antić, who confirmed he was the monk in the photo.

[farisjax]

You may ask why is the Qur'an written in 3rd person if it is Allah's words?

﷽

The  Quran ( Allah's words) contains instances where Allah refers to Himself in the third person. The reasons for this include the use of Arabic language, where Arabs sometimes refer to themselves in the third person, and the effectiveness and authoritativeness of using the third person to remind the listener of Allah's name, attributes, and role. The technique of switching between first, second, and third person point of view in the Quran. This technique keeps the listener engaged and prevents boredom, especially in longer speeches, and is used to make the meaning more confrontational or to focus on one person after addressing multiple. Allah also uses the plural form to talk about Himself in the Quran, a phenomenon that is explained already ( check below )

So in brief it's pure linguistic technique as Arabs refer to themselves as third person sometimes and second person sometimes in order to make their speech more powerful and the speech gets in their head and leaves a meaningful impact in their lives

Jazak Allah hu khayr

[advertisement098]

What Makes Prakash Book Production Machines Stand Out?

In 2025, the demand for fast, accurate, and large-volume book printing is higher than ever. From academic publishers and government projects to private textbook printing and religious content, book production has grown into a high-performance industry. To keep up, printing businesses must rely on machines that combine speed, efficiency, and quality — all in one powerful setup.

This is exactly where Prakash Machineries Pvt. Ltd

High-Speed Book Production Machines come in. But the real question is: Is your printing business ready for this next-level technology?

Let’s explore how these machines are redefining book printing — and whether now is the right time for your business to upgrade.

🚀 Why High-Speed Book Production Matters in 2025

The modern book printing industry is no longer limited to long-lead-time, bulk-only projects. Customers now demand:

Faster turnaround times

On-demand and short-run capabilities

Consistent print quality over large volumes

Cost control and lower waste

Whether you're printing for educational institutions, religious organizations, government contracts, or export orders, speed and consistency can make or break your business.

Prakash Offset’s high-speed book production machines help you meet today’s deadlines while exceeding tomorrow’s expectations.

🏭 What Makes Prakash Book Production Machines Stand Out?

Our high-speed web offset and sheetfed machines are specifically engineered for large-volume, multi-shift printing operations. Here are the key advantages:

1. Impressive Printing Speeds

Capable of up to 45,000 impressions per hour

Handles massive print runs with minimal interruption

Ideal for textbooks, workbooks, journals, novels, and more

2. High-Precision Print Quality

Advanced inking and dampening systems

Perfect registration even at top speeds

Crisp image and text reproduction on newsprint, maplitho, and coated papers

This ensures uniform quality across every page and every copy — a crucial factor for government and educational projects.

3. Automation for Productivity

Automated plate loading

Auto registration and ink control

Remote diagnostics (optional)

Touchscreen HMI for easy control

Automation reduces manual intervention and human error, enabling non-stop production with minimal staff.

📚 Is Your Business Ready? Key Questions to Ask

Before investing in a high-speed production machine, ask yourself these questions:

✅ Do You Handle Large Book Print Volumes Regularly?

If you’re producing thousands to millions of books per month, you’re already in the performance bracket that benefits most from Prakash’s high-speed machines.

✅ Are Delays Costing You Projects?

Missed deadlines can lead to lost clients and revenue. High-speed presses ensure you meet even the tightest schedules without compromising quality.

✅ Are You Expanding Into New Markets?

If you’re targeting government tenders, export orders, or multi-lingual publications, a Prakash high-speed solution gives you the capacity to grow confidently.

✅ Do You Want to Reduce Per-Book Printing Cost?

With our machines, the cost per book drops significantly thanks to bulk printing efficiency, less waste, and lower labor requirements.

🔧 Modular Configuration for End-to-End Book Production

Prakash Machineries Pvt. Ltd offers modular press configurations for book production, allowing seamless integration of:

Reel stands

Printing towers

Folding units (parallel and cross fold)

Sheeters and stackers

Inline perforators and numbering (optional)

Whether you print in single color or multiple colors, you can build a complete book production line tailored to your needs.

💡 Case Use Scenarios

🎓 Educational Book Printers

Print multiple textbooks in different languages and sizes at unbeatable speeds, while maintaining print integrity.

📖 Religious & Cultural Book Publishers

Produce large volumes of religious texts like Bibles, Bhagavad Gitas, and Quran translations for distribution and export.

🏢 Government Tender Contractors

Fulfill high-volume textbook or exam paper orders with high accuracy and rapid turnaround — often a requirement in public-sector printing.

📦 Commercial Print Businesses

Expand your offerings by entering the book market — a stable, high-volume business even during economic fluctuations.

🧑‍🔧 Operator-Friendly and Reliable Support

Our machines are built with Indian operating conditions in mind:

Rugged construction for 24/7 operations

Spare parts availability

Remote and on-site support

Operator training provided

This means less downtime, better efficiency, and peace of mind for growing printers.

♻️ Sustainable and Cost-Effective

Prakash Machineries Pvt. Ltd machines are designed to:

Minimize paper waste during setup

Work with recycled paper and eco-friendly inks

Consume less power per book printed

As sustainability becomes a business priority, our machines help you meet your green goals while improving your bottom line.

📈 When Should You Invest?

If you:

Are turning away orders due to limited capacity

Spend more time managing delays than growing your business

Want to increase profit margins in textbook printing

… then it’s time to consider scaling up with Prakash Machineries Pvt. Ltd high-speed book production systems.

With flexible financing, warranty coverage, and expert installation, you’re investing in technology, service, and long-term stability.

🏁 Final Thoughts: Is Your Business Ready?

The question isn’t whether the technology is ready — it’s whether your business is ready to take advantage of it.

Prakash Machineries Pvt. Ltd high-speed book production machines empower you to:

Win bigger contracts

Deliver faster than the competition

Reduce costs and increase profits

Print with confidence, every single day

If your goal is to become a market leader in book printing, the time to upgrade is now.

📞 Ready to Elevate Your Book Printing Operations?

Contact Prakash Offset today for a demo, consultation, or customized machine proposal. Let’s find the perfect solution that fits your production scale, budget, and future goals.

Prakash Offset — Powering India’s Book Printers with Speed, Precision, and Trust.

[warattilacademy]

Arabic for Kids Course

About the course

Arabic is a particularly important language, as it is the language of the Holy Quran and the main language of communication and expression. The online arabic classes for kids for children aims to develop their speaking and listening skills, and teach them to read and write correctly.

learn arabic online for kids also helps enrich and develop children’s Arabic language, through the use of multiple methods by specialized teachers. The arabic learning for kids course also aims to encourage children to take an interest in the Arabic language and help them continue learning and improving their language at home.

By creating an environment conducive to developing their Arabic language, children can make progress in the learning arabic for kids course and continue their educational journey successfully.

Why Take This Course

1.Developing speaking and listening skills

Developing speaking and listening skills is one of the most important goals of the arabic language classes for kids. By developing these two skills, children can communicate easily and confidently with others.

Children learn how to express their thoughts and feelings clearly and understand what others are saying correctly through arabic games for kids. In addition, developing listening skills helps children better understand linguistic content and absorb information more

2.Enriching children’s Arabic language

One of the important benefits of the online arabic classes for kids is enriching their Arabic language. Arabic is the language of the Qur’an and the language of Arab culture, so learning and developing it helps children understand Arab culture and history.

Through arabic alphabet for kids course, children learn Arabic vocabulary and phrases used in daily life, which enables them to communicate confidently and effectively with their social environment.

3.Interactive classes

Your child can participate and interact in online arabic classes for kids with audio, video and writing on the screen in live classes.

4.Flexible times

The arabic language classes for kids have times that suit everyone, throughout the week, to suit school days and holidays.

5.Online around the world

You can attend classes anywhere in the world, at your place of residence or when traveling.

What you’ll learn

warattil Academy is the perfect choice to learn arabic online for kids. The Arabic for Kids Course include;

Learning letters, sounds, words, reading and writing in Arabic. warattil Academy provides a variety of educational materials and tools that help children learn the language in a fun and useful way.

online arabic classes for kids contain various exercises with an exciting nature to attract children.

Verbal, auditory and visual exercises to learn Arabic language skills.

arabic language classes for kids include the basics of the Arabic language and language skills.

Diversification in presentation methods and ways in an interactive and innovative way.

Sequencing in presenting content from letters and words to structures and then sentences.

arabic learning for kids contains a set of good behaviors through the Arabic language that reflect daily life.

Keeping pace with technological development and using all educational technological means.

#Arabic

[notetaeker]

Assalamualaikum, hope you are doing well. A fellow muslimah here, I want to start understanding Quran in depth, know and understand it's word to word meaning like Quran journaling. I do listen to online tafseers of Sheikhs but I want to know it myself. I have seen your journals pics about the same. If you don't mind, can you please tell how you do Quran journaling. Like the steps or guides as to how to collect all those tafseers and organise them. Please tell us about the resources too. Books,YT etc you reach out to make those journals.

Please sister, help us in connecting with the Quran. May Allah SWT bless you.

Jazakallah khair

Wa alykum assalam! I hope you're well too! That's so nice to hear that you're interested in Qur'an journaling alhamdulillah it's such a beautiful intention and I pray Allah will put barakah in your efforts.

SOURCES:

I think most of my posts about tafsir are either from my own studies (using translations of Tafsir ibn Kathir, or from Towards Understanding the Qur'an). I personally use those two because they are the ones I'm most familiar with, those are the ones I physically have in my home, and because they usually include all the opinions of scholars about the meanings of things. Like for example if there was ever any discourse about if a surah was makki or madani then they go into who said what and what their evidences were etc. So they're definitely very comprehensive.

I do also often take notes from tafsir classes I'm attending as part of the Miftaah Online program (this semester's tafsir class is for Surah Nur). These are usually done by scholars who have studied in the islamic world and are directly teaching (in english) from the arabic tafsir books.

As for youtube videos/lectures, there's a variety of scholars but I would encourage you to look up the speakers credentials, and what tafsir book they're using as a source etc.

NOTE-TAKING FORMAT

Since I'm in a sisters halaqah group (which i strongly recommend joining if you can find one) many times I'm taking notes with the intention of being able to explain the surah from my notes (which helps when trying to decide what I should write down and what I leave out)

I follow the same format that's found in Towards Understanding the Qur'an which is:

Naming of the Surah - what does it mean? Where does it come from? What is the etymology of the word?

Place / Circumstance of Revelation / Historical Context - Is it makki or madani? Were any parts of the surah/ the whole surah revealed in response to a specific event? What the situation when the surah was revealed? What was the culture, situation etc.

Bigger themes and subject-matter - What does the surah talk about? which ayahs focus on what topic? If you're interested in just the meaning of the qur'an, I would definitely recommend The Clear Qur'an translation by Dr. Mustafa Khattab. It's also divided very nicely into themes and the language is very clear (lol)

Ayah by Ayah explanation - detailed information about each ayah (one of the most interesting parts to me to be honest. The arabic language is so rich with meaning and connotation so even small ayahs have multiple layers of meaning) - This section can be extremeeeely long lol - depends on how many ayahs you want to study at a time - I also use this section to write the meanings of any arabic words I want to remember the meanings of (especially for short surahs)

Personal lessons/Reflections (Considered tadabbur - NOT tafsir) - how do I myself relate to these ayahs? Does an ayah remind me of something? What lesson do I get out of it? How can I possibly apply this ayah to my own life?

Dua - I mean you don't have to write it but it's nice to always make dua that the knowledge you wrote will be useful to you and that Allah gives us the tawfiq to benefit from it and protect us from this knowledge testifying against us.

Inshallah I hope I was able to be of some help! I'm no expert in the matter, just another student of the qur'an just like you, just sharing my experience. May Allah bless you sister for your desire to connect more with the Qur'an. I make dua that Allah makes all of us companions of the Qur'an so that we can be comforted thru it in this dunya, in the grave, and on the day of judgement. May Allah guide us and grant the correct understanding. Ameen.

[quran-translation]

Introduction Name Although these two Surahs of the Qur'an are separate entities and are written in the Mushaf also under separate names, yet they are so deeply related mutually and their contents so closely resemble each other's that they have been designated by a common name Mu'awwidhatayn (the two Surahs in which refuge with Allah has been sought). Imam Baihaqi in Dala'il an-Nubuwwat has written that these Surahs were revealed together, that is why the combined name of both is Mu'awwidhatayn. We are writing the same one Introduction to both, for they discuss and deal with just the same matters and topics. However, they will be explained and commented on separately below. Period of Revelation Hadrat Hasan Basri, 'Ikrimah, 'Ata' and Jabir bin Zaid say that these Surahs are Makki. A tradition from Hadrat 'Abdullah bin 'Abbas also supports the same view. However, according to another tradition from him, it is Madani and the same view is held also by Hadrat 'Abdullah bin Zubair and Qatadah. One of the traditions which strengthens this second view is the Hadith which Muslim, Tirmidhi, Nasa'i and Imam Ahmad bin Hanbal have related on the authority of Hadrat 'Uqbah bin 'Amir. He says that the Holy Prophet (upon whom be peach) one day said to him: "Do you know what kind of verses have been revealed to me tonight? These matchless verses are A'udhu bi-Rabbil-falaq and A'udhu bi-Rabbin-nas. This Hadith is used as an argument for these Surahs to be Madani because Hadrat 'Uqbah bin 'Amir had become a Muslim in Madinah after the hijrah, as related by Abu Da'ud and Nasa'i on the basis of his own statement. Other traditions which have lent strength to this view are those related by Ibn Sa'd, Muhiyy-us-Sunnah Baghawi, Imam Nasafi, Imam Baihaqi, Hafiz Ibn Hajar, Hafiz Badr-uddin 'Ayni, 'Abd bin Humaid and others to the effect that these Surahs were revealed when the Jews had worked magic on the Holy Prophet (upon whom be peace) in Madinah and he had fallen ill under its effect. Ibn Sa'd has related on the authority of Waqidi that this happened in A.H. 7. On this very basis Sufyan bin Uyainah also has described these Surah as Madani. But as we have explained in the Introduction to Surah Al-Ikhlas, when it is said about a certain Surah or verse that it was revealed on this or that particular occasion, it does not necessarily mean that it was revealed for the first time on that very occasion. Rather it sometimes so happened that a Surah or a verse had previously been revealed, then on the occurrence or appearance of a particular incident or situation, the Holy Prophet's attention was drawn to it by Allah for the second time, or even again and again. In our opinion the same also was the case with the Mu'awwidhatayn. The subject matter of these Surahs is explicit that these were sent down at Makkah in the first instance when opposition to the Holy Prophet there had grown very intense. Later, when at Madinah storms of opposition were raised by the hypocrites, Jews and polytheists, the Holy Prophet was instructed to recite these very Surahs, as has been mentioned in the above cited tradition from Hadrat Uqbah bin Amir. After this, when magic was worked on him, and his illness grew intense, Gabriel came and instructed him by Allah's command to recite these very Surahs. Therefore, in our opinion, the view held by the commentators who describe both these Surahs as Makki is more reliable. Regarding them as connected exclusively with the incident of magic is difficult, for to this incident related only one verse (v.4), the remaining verses of Surah al Falaq and the whole of Surah An-Nas have nothing to do with it directly. Theme and Subject-Matter The conditions under which these two Surahs were sent down in Makkah were as follows. As soon as the Holy Prophet (upon whom be peace) began to preach the message of Islam, it seemed as though he had provoked all classes of the people around him. As his message spread the opposition of the disbelieving Quraish also became more and more intense. As long as they had any hope that they would be abl

[smart-academic-solutions]

The Intersection of Culture and Essays: How Different Cultures Approach the Art of essays writing

The approach to essay writing can vary significantly across different cultures, reflecting distinct educational systems, linguistic nuances, and storytelling traditions. Here's a glimpse into how various cultures approach the art of essay writing:

Western Academic Tradition:

Structure: Western essays often adhere to a structured format, including an introduction, body paragraphs, and a conclusion. This format is taught in many Western educational systems.

Thesis Statement: A strong thesis statement is emphasized, presenting the main argument or idea of the essay.

Evidence-Based: Western essays rely on evidence, citations, and references to support arguments. The use of credible sources is essential.

Critical Thinking: Critical analysis and the exploration of counterarguments are encouraged.

Clarity and Conciseness: Clear and concise writing is highly valued in Western academic essays

Asian Traditions (e.g., China, Japan, India):

Narrative Style: Essays in some Asian cultures may have a more narrative or philosophical style, often incorporating anecdotes or allegorical storytelling.

Holistic Approach: Asian essays may focus on presenting a holistic view of a topic, considering its historical, cultural, and philosophical dimensions.

Respect for Tradition: Respect for traditional wisdom and values can be a prominent feature in Asian essays.

Middle Eastern and Islamic Tradition:

Rhetorical Flourish: Middle Eastern essays may feature eloquent and poetic language, with an emphasis on rhetoric.

Quotations from Scripture: Essays may incorporate quotations from religious texts, such as the Quran, to support arguments.

Moral and Ethical Themes: Moral and ethical considerations are often woven into the fabric of Middle Eastern essays.

African Traditions:

Oral Tradition: In some African cultures, essays may have their roots in oral storytelling traditions. The spoken word is highly respected.

Community-Centered: Essays may focus on communal values and experiences, reflecting the importance of community in African cultures.

Latin American Traditions:

Literary Flourish: Latin American essays may have a strong literary character, with elements of magical realism or poetic prose.

Social and Political Commentary: Many Latin American essays explore social and political themes, often with a critical perspective.

Indigenous Cultures:

Oral and Visual Expression: Some indigenous cultures rely on oral storytelling, visual arts, and symbols to convey their narratives and perspectives.

Global Hybridization:

In an increasingly globalized world, there's a growing trend of hybrid approaches to essay writing, where writers draw from multiple cultural traditions and adapt them to their own contexts.

It's important to recognize that these are generalizations, and within each culture, there can be a wide range of individual styles and approaches to essay writing. Additionally, globalization and multiculturalism are leading to greater diversity and innovation in essay writing styles as cultures influence and inspire one another.

[selamat-linting]

yeah, me and some of my mutuals are communist propaganda agents. one of those scary troll bots tumblrinas with 700 blue check badges keep telling you to watch out for. we're here to intervene and sabotage american politics by stopping young people from voting for "the good guys" and making them sympathize with us enemy states.

except most of us are not russian, chinese, nor arabic. in fact, i personally cant speak any of their languages. okay, maybe i can read the quran, but i need translations to understand whats being said.

we're also not paid at all, im personally doing this for fun, and maybe a slight grudge since my country was sabotaged by the us. but the us dont use internet troll or propaganda, they sabotage with rows of armed fascists ransacking the house of activists and indiscriminately killing them and their families. well, its not like me and my friends "sabotage" with fake news and propaganda either. everything we shared is true, verified by multiple witnesses and oftentimes directly lifted from the mouth of the us empire and admitted by their intelligence agency.

[hazel142]

Unlocking Quranic Wisdom: The Power of Learning Quranic Arabic Via Shia Quran Academy

Introduction

The Quran, the holy book of Islam, holds a special place in the hearts of Muslims worldwide. Its teachings, guidance, and wisdom are unparalleled, and understanding its content in its original language, Arabic, is a cherished goal for many. Learning Quranic Arabic can deepen one's connection with the Quran and provide a more profound comprehension of its verses. In this digital age, online Shia Quran Academy  have emerged as a convenient and effective way to embark on this journey of linguistic discovery. In this article, we will explore how online courses can facilitate learning Arabic for better Quran comprehension.

Accessibility and Convenience

One of the most significant advantages of learning Quranic Arabic through Shia Quran Academy is accessibility. Online courses make it possible for individuals from around the world, regardless of their location, to access high-quality Arabic language instruction. This accessibility breaks down geographical barriers, allowing people from diverse backgrounds to embark on their journey of understanding the Quran.

Traditional Arabic language classes often require students to be physically present at a specific location and time, which can be challenging for those with busy schedules or those living in areas with limited access to educational institutions. Shia Quran Academy offer flexibility, allowing learners to access materials and lessons at their own convenience. This flexibility is particularly beneficial for working professionals, students, and parents who may have multiple responsibilities.

Self-Paced Learning

Online Quranic Arabic courses at Shia Quran Academy  often provide self-paced learning options, enabling students to progress at their own speed. This is particularly helpful for individuals with varying levels of prior knowledge in Arabic or those who may find certain concepts more challenging than others.

In a traditional classroom setting, the pace of instruction is determined by the instructor, and students must keep up with the class, sometimes leading to frustration or feelings of inadequacy if they fall behind. Online courses give learners the freedom to revisit lessons, practice, and reinforce their understanding of Arabic grammar and vocabulary at their own pace, ensuring a more comprehensive grasp of the language.

Interactive Learning Tools

Online Quranic Arabic courses at Shia Quran Academy leverage technology to enhance the learning experience. These courses often feature interactive tools and resources that engage students in a more immersive learning process. For instance, multimedia elements such as audio and video can help learners improve their pronunciation and listening skills. Online quizzes, flashcards, and interactive exercises enable students to practice what they have learned and receive immediate feedback.

Additionally, some online courses offer live sessions or webinars where students can interact with instructors and fellow learners in real time. This blend of self-paced learning and live interaction provides a well-rounded educational experience that caters to various learning styles.

Diverse Instructional Materials

Online Quranic Arabic courses typically offer a wide range of instructional materials. Students can access textbooks, e-books, video tutorials, and audio recordings to support their learning journey. This variety of resources ensures that learners can choose the materials that best suit their learning preferences.

Moreover, online courses often include access to Quranic texts with Arabic script and translations, making it easier for students to directly apply their newfound Arabic language skills to the Quranic verses. This direct connection between language study and Quranic comprehension is a valuable aspect of online learning.

Expert Instruction

Contrary to the misconception that online courses lack qualified instructors, Shia Quran Academy online Quranic Arabic courses are led by experienced and knowledgeable teachers. These instructors are often native Arabic speakers or individuals with advanced proficiency in the language. They bring their expertise to the virtual classroom, guiding students through the intricacies of Arabic grammar, syntax, and pronunciation.

Furthermore, online courses typically provide opportunities for one-on-one or group sessions with instructors. These sessions allow students to ask questions, seek clarification, and receive personalized feedback on their progress. The availability of expert guidance ensures that learners are on the right track and can address any challenges they may encounter.

Cultural Sensitivity

Learning Quranic Arabic through Shia Quran Academy can also foster cultural sensitivity and awareness. Instructors often integrate cultural insights into their lessons, helping students understand the historical and cultural context of the Quran. This contextual understanding can lead to a more profound appreciation of the Quran's messages and teachings.

Moreover, online courses often welcome students from diverse backgrounds, creating a multicultural learning environment. Interacting with classmates from various cultures can broaden one's perspective and promote intercultural understanding and tolerance.

Conclusion

Learning Quranic Arabic through Shia Quran Academy is a powerful way to enhance one's comprehension of the Quran. The accessibility, convenience, and flexibility of online courses make them an ideal choice for individuals from all walks of life. These courses leverage technology to provide interactive learning tools and diverse instructional materials, allowing students to progress at their own pace.

Expert instruction and cultural sensitivity are additional benefits of online Quranic Arabic courses, ensuring that learners receive comprehensive support in their language journey. As more people around the world seek to deepen their connection with the Quran and unlock its wisdom, online courses offer an effective and accessible pathway to achieve this noble goal.

[asma-al-husna]

Allah calls Himself Al-Kareem— The Generous, The Honourable, The Beneficent— on two occasions in the Quran. He is Al-Kareem in both His essence, being the source of all virtue, good and honor. He is Al-Kareem in His dealings with His creation; He forgives, He follows through and His continually giving forth of the most precious bounties exceeds all expectations!

The Most Generous, Most Esteemed and Beneficent

Kareem,  Akram, and Ikraam come from the root kaaf-raa-meem, which points out to two main meanings. The first meaning is to be generous, giving, and beneficent. The second main meaning of this root is to be highly esteemed, honoured and valued. 
 This root appears 47 times in the Quran in eight derived forms. Examples of these forms are al-akram (“the Most Generous”), kareemun (“noble”), kiraaman (“dignified ones”), al-mukrameen (“the honoured ones”)  and al-ikraam (“and Honor ”).

In the Arabic language ‘kareem’ does not just mean generous but the term embraces many meanings. ‘Kareem’ includes being forbearing, kind, gentle, patient, noble, pure and beneficial. In other words each and every laudable thing is being described as ‘kareem’.
Examples are a precious ‘kareem’ stone, a beneficial ‘kareem’ letter and a noble, good-looking, a ‘kareem’ person.
Al-Kareem Himself says: O man! What has made you careless about your Lord, Al-Kareem (the Generous), Who created you, fashioned you perfectly and gave you due proportion? In whatever shape He willed, He put you together. [Quran 82: 5-8] and… Read! And your Lord is Al-Akram.[Quran 96: 3]

Al-Kareem Related to other Names

The name Al-Kareem implies all that is honourable, good, and virtuous and therefore is strongly related to various other Asmaa was-Sifaa (names and attributes) of Allah ‘azza wajal.

Al-Kareem is related to Al-Wahhaab (The Giver) and Ar-Razzaaq (The Provider) in the sense that He initiates favors to His slaves, beyond what we deserve. Al-Kareembrought you into existence even though He was not obliged to do so. Al-Kareem gives us the whole world, as He tells us: It is He Who created for you all that is in the earth. [Quran, 2: 29] Our book, the Quran, is not only an instruction but also a cure. Our prayers are not only rituals, but also treasure chests of multiple rewards. Our food is not just one kind, but an amazing variety of tastes, structures and flavours; this is the giving of Al-Kareem!

Al-Kareem is related to Al-‘Afuw (The Pardoner) because even when you sin and forget about it, Allah deals with you generously and makes you live comfortably. It is He who covers your sins and when you turn to Him out of His amazing generosity He doesn’t just forgive but completely erases your bad deeds and on top of this turns them into good deeds. He is At-Tawwaab. What a generous Lord!

Related to Ash-Shakoor (The Appreciative), Al-Kareem rewards you generously when you only present to Him little sincere acts of worship. The ultimate example is Jannah: everlasting pleasure for a couple of years of worship in this life!

Al-Kareem is also related to Al-Haleem (the Forebearing), whenever He gives He gives most generously and when Al-Kareem is disobeyed, He forgives most forbearingly, subhanAllah. He has the most generous and gracious way of forgiving.

Al-Kareem is related in meaning to Al-Wadood (The Loving); us being worthy of His divine love is truly a generosity we should recognize! Al-Kareem says: Verily, those who believe and work deeds of righteousness: the Most Gracious shall bestow love upon them. [Quran, 19: 96]

His Attribute of karam truly is beyond our imagination!

How Can You Live By This Name?

1. Be generous to be close to Al-Kareem.
Allah’s names and attributes are of two types: those that are attributed only to Him ( e.g. Al-Khaaliq, The Creator) and those that can and should be strived for to be attributed to ourselves, one of them is Al-Kareem. Be generous with your belongings, time, and even your words.  The prophet salallahu ‘alayhi wa sallam said: The generous one is close to Allah, close to people, far from the fire; a stingy person is far from Allah, far from people, far from Paradise; and the generous ignorant person is more beloved to Allah than a stingy worshipper. [At-Tirmidhi]

2. Develop a relationship with the Quran al-Kareem.
Allah’s book, the Quran, is kareem because it is full of benefits and guidance, good things and blessings, it includes not a single error or contradiction. Open Al-Quran al-Kareem at least every single day; even if you read one ayah a day, understand it and let it transform your character, mind and heart and see how it will make you more kareem, insha’Allah!

3. Spread the message of Islam.
Al-Kareem honoured (karram-na) us as human beings and specifically honours us as Muslims. Recognize the worth Al-Kareem gave you in being a human being with intellect and use it to benefit the Ummah. Share the ayaat of the Quran with others, teach someone else, even if it is one hadith and spread the message of Islam by showing beautiful, honorable manners to non-Muslims.

4. Don’t forget the fire.
Indulging in all the blessings Al-Kareem gave you, don’t forget about hellfire. The Prophet salallahu ‘alayhi wa sallam said, The people will be thrown into Hell ( Fire) and it will keep on saying, ‘Is there any more?’ till the Lord of the worlds puts His Foot over it, whereupon its different sides will come close to each other, and it will say, ‘Qad! Qad! (enough! enough!) By Your ‘Izzat (Honor and Power) and Your Karram (Generosity)!’ Paradise will remain spacious enough to accommodate more people until Allah will create some more people and let them dwell in the superfluous space of Paradise. [Saheeh al-Bukharee]

5. Study about Al-Kareem.
Al-Kareem says: O man! What has made you careless about your Lord, Al-Kareem (the Generous). Study about Allah, learning about His names and attributes and what they mean to you. Do not be deceived by this world and by the Shaytan. Know that Al-Kareem will never let down those who spend their lives obeying Him, even though others might say practicing your deen is not “cool.” Don’t ever think those who have much in this life but are denying Him, will have any share in the Hereafter. You are here because of Him and for Him; use the intellect and skills Al-Kareem gave You to work towards His pleasure and His ultimate generosity: Paradise!

Wallahu ta’alaa ‘alem.

O Allah, Al-Kareem, we know that You are the Most Generous and Most Esteemed in Your being and dealings. Guide us to be generous to others, aid us to develop honouroble and noble manners, adorn us with understanding and practicing of Your book.  Guide us in spreading the noble message of Islam and return the honour to the Ummah. Make us reflect Your attribute of karama by always being thankful for Your favors which are beyond our basic needs and only turning to You when we ask and enter us into Your greatest generosity, Jannatul ‘Alaa without reckoning, ameen!

[maiega]

Finding Your Learning Style: A Look at Online Arabic Courses

Learning Arabic can be a very different experience depending on how you like to study. Some people prefer structure, while others enjoy a more relaxed approach. With so many programs now available online, it's easier than ever to choose a course that fits your style. This variety is especially useful for learners who want to study Arabic for religious, academic, or personal reasons.

Arabic Courses Online come in many shapes and formats. Some offer live classes with a teacher guiding you step-by-step. Others are self-paced and let you go through lessons on your own schedule. Understanding your preferences can make a big difference in how much you enjoy the course and how well you learn.

For example, if you like having regular interaction and feedback, live sessions might suit you best. These classes are usually held on platforms like Zoom or Skype, where you can ask questions, get corrections in real time, and stay on track with a fixed schedule. They often follow a curriculum that moves from the alphabet and basic grammar to more advanced conversation or Quranic Arabic.

On the other hand, self-paced courses give you more freedom. They usually include pre-recorded videos, downloadable materials, and online quizzes. This type works well for people who like to take their time or study at odd hours. It also helps if you want to repeat lessons multiple times without feeling rushed.

Some platforms mix both styles. They offer recorded lessons but also provide the option to meet with a tutor once or twice a week. This hybrid approach can work well if you need flexibility but still want some level of personal support.

The way the material is presented also plays a role. Some courses use a lot of visuals, games, and interactive tools. These are good for younger learners or people who enjoy learning by doing. Others stick to a more traditional method with texts, grammar drills, and vocabulary lists, which might appeal more to serious students preparing for formal exams.

It's also important to consider the teacher’s background. In some courses, instructors speak multiple languages and are trained in teaching Arabic to non-native speakers. This can make it easier to understand difficult grammar rules or cultural details. In other cases, courses are taught entirely in Arabic, which can be challenging at first but very rewarding if you’re aiming for immersion.

Cost can vary depending on the course format. Live sessions with private tutors tend to be more expensive. Meanwhile, self-paced programs often offer one-time payment plans or monthly subscriptions. Some even have free trial lessons or sample videos so you can try them before signing up.

Choosing the right course comes down to knowing what works for you. Do you need structure or flexibility? Do you like working with others, or do you prefer studying alone? Are you learning for fun, travel, religion, or something else? Answering these questions can help you find a course that fits—not just in terms of content, but also in terms of how you learn best.

In the end, Arabic Courses Online offer something for everyone. Whether you’re just getting started or looking to build on what you already know, there’s a style and format that can match your needs and make your learning experience more enjoyable and effective.