#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

[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.

[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!

[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

[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.

[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.

[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

[khangthecinephile]

Book & movie analysis: Persepolis

For a very long time, Muslim people and Muslim country's image have been depicted by the Western media in a very negative way. This results in the majority of people living outside Muslim countries having misunderstandings and misconceptions of Muslim people, especially their gender roles. Which is exactly why Marjane Satrapi, an Iranian author wrote her famous graphic novels Persepolis, released in 2000 and 2004. These two books are autobiographies of Marjane’s own life, portraying her life living through the Islamic Revolution and many other wars during that time period. Persepolis explores the damages and the traumas that wars do to people and also the gender stereotypes in Islamic countries.

In Islamic countries, where there’s a big percentage of illiterate people, religions are some of the most important things of Islamic people’s life. And one of the most visible symbols of religion in these countries is the veils, the scarfs of a piece of fabric that women use to cover their hair. The veil was created to remain “moral boundaries” among the two genders and the women who wear veils would be considered “respectable women” according to the Quran (Stacey, “Why Muslim Women Wear The Veil,” ISLAM RELIGION). Although there are a lot Muslim women that like wearing their hijab as a way to honor their religion, there are also women like Marjane who’s against the veils. Marjane Satrapi intentionally put “The Veil” as the first story of her book to show her negative opinion towards this piece of clothing. In this story, Marjane was just a little kid and doesn’t really understand why she and her girlfriends have to wear the veil (Satrapi 3). But this attitude of hers continuously appears throughout the two books, even when she’s a grown woman. Muslim women, as oppressed as they already are by their culture and religion, were even more oppressed by laws to always wear the veil (Knipp, “Why Iranian authorities enforce veil wearing,” DW). It’s not simply just a piece of clothing, it is used by the governments to repress Muslim women, to limit their rights to be what they want to be. Instead of just staying quiet and living with the situation, many women like Marjane had spoken up and demonstrated for their own rights as women, despite their image of being controlled by men and having no voice in the society. This corruption of gender images and stereotypes will happen many more times in the books through both female and male characters, which I would explain further in the next parts of this essay. 

Like I mentioned before, Islamic countries have lots of people that do not receive any form of education. Especially women, when some Islamic countries don’t allow women to go to school (Brown, “The Taliban are taking away women’s right to learn. The world can’t afford to stay silent,” THE GUARDIAN). Even in the countries that do allow women to go to school, there would be gender segregated schools, and most of the time, the boys would receive a much better education and study in better conditions. For this reason, westerners assume that Muslim women are uneducated and can’t acknowledge the oppressions of their own countries. If we compare this stereotype to Marjane and her friends, there would be some serious misconceptions. Marjane and her family really value education. Marjane herself doesn’t just go to a normal school, she even gets the opportunity to attend a French school in Tehran which enables her to be fluent in multiple languages like French or English. Beside schools, Marjane also receives an education from her parents when her father always talks about their country's political situation and history. They also let Marjane be exposed with both Western and local literature and culture. Marjane as a kid liked punk music and listened to Kim Wilde (Satrapi 126). She even read books by Karl Marx and other Western authors (Satrapi 12). While still maintaining her patriotism and her interest in religion, Marjane onced wants to be a prophet (Satrapi 6). We can’t deny the fact that Marjane has many privileges compared to other Iranian girls but if we take a look at her mom, she’s also very well educated and often expresses her own opinions in certain political discussions between Marjane, her and her husband. Obviously, education doesn't just come from school or books, Marjane was also educated through her real life experience with war, bombs and through the sacrifices of her loved ones. Her grandmother always reminded her of her grandfather and how she has to take these sacrifices seriously and never forget who she is and where she comes from. (Satrapi 291). 

If some Westerners think that some Muslim women aren't allowed to go to schools because their religion says that women should be obedient to their husbands and stay at home, they’re completely wrong. Muslim’s religion and philosophy are different from Western’s religion and philosophy but they aren’t as extreme as people think. The Quran has always commanded and encouraged all Muslims including both male and female to pursue and acquire knowledge (Lodi, “Islam doesn’t deny women education, so why does the Taliban,” VOGUE ARABIA). Marji admitted that she’s a very religious person as a child but she has always been a curious person and educated herself all the time. The reason that she gave up her religion also didn’t have anything to do with it limiting her from becoming a more intellectual person, there’s just a lot of bad events that occurred to her at the time leading to her making that decision. Just through a few details of her character, Marjane has succeeded in changing the way people view Muslim women and has completely broken the rigid stereotype of Muslim women being uneducated.  

Besides being uneducated, the Western Media had depicted Muslim women’s overall picture as being traditionally feminine, weak, and submissive to men (Jaffer, “Are Muslim women really traditionally submissive,” THE TELEGRAPH). Many of them got abused and violently beaten by their husbands (Stacey, “Does Islam Oppress Women,” ISLAM RELIGION).  Or simply, they don’t have a voice in their own household and get controlled by their spouse. However this is not the case in Persepolis, Marjane in the story is a very independent woman, she had left the country when she was very young and is totally capable of taking care of herself. Not only that, Marjane always speaks her own opinion and isn’t afraid of the consequences, even at the time when she’s still in Iran, where people don't take women’s opinion very seriously. One of the most important elements that has created a strong and independent Marjane is the people surrounding her, the role models in her own family, specifically her mom and her grandmother. Marjane’s grandmother and mom both have very advanced mindsets for people of their time. Typically, when a girl reaches a certain age, Muslim parents or Asian parents in general would like their daughter to get married and settle down with a good enough man (Beglin, “Why do Tiger parents want their kids to marry young,” PSYCHOLOGY TODAY). But Marjane’s mom wants the opposite, on the night of Marjane’s wedding, she caught her mother crying in the bathroom. Marjane’s mother said: “I have always wanted for you to become independent, educated, cultured …And here you are getting married at twenty-one. I want you to leave Iran, for you to be free and emancipated …” (Satrapi 317). These words don’t just show the love she has for her daughter but also shows that she’s a modern woman and doesn’t want marriage to define her daughter. Taji’s worried that Marjane will end up like other Iranian women at the time who've got oppressed by their husband and got their freedom taken away. Marjane’s mom didn’t just break the stereotype of Muslim women, she has also broken the notion of Asian parents who are strict and want control of their children’s life. Same with Marjane’s grandmother, she’s also a woman that’s ahead of her time. Long before Marjane’s generation, the prejudices and contempt for women was also tremendous. But Marjane’s grandmother has made a decision that’s considered revolutionary, which is getting divorce. Like how she said, at the time, nobody ended their marriage (Satrapi 333). So this story of Marjane’s grandma had taught Marjane to stand up and make decisions for her own benefits, and it is totally normal to divorce her husband as long as she thinks that it’s the best thing for herself. Grandma has also taught Marjane that getting a divorce is a right of any Muslim woman and not supposed to depend on the men. 

In Persepolis, not just a lot of women’s stereotypes get broken but the reader can easily see some very positive male figures throughout Marjane’s life. One of them is obviously Marjane’s father Ebi. From the beginning of the book when Marjane was a child, her father has always been supportive of her and respects every decision she makes. He has also always been honest and open with her about the country's situation. Ebi doesn’t mind explaining things like history or politics to her daughter (Satrapi 19). He’s caring and patient with Marjane and sometimes even treats her as an adult. Him and his wife always want the best for their daughter, they are even willing to let Marjane go to another country just for her to be developed in a more healthy environment (Satrapi 147). Those characters are what differentiates him from the abusive and violent image of Muslim men. Unlike how Westerners portray men in Islam countries, Ebi is the complete opposite of the absent father figure or an oppressive husband (Naderi, “Non-threatening Muslim Men: Stigma management and religious observance in America,” Springer Link). Even in his relationship with his wife, he has always been respectful and listening. He sympathizes with his wife's sadness and maintains the equality of their marriage. Taji on the other hand, still completes her role as a wife and a mother but sometimes, she even has dominance over her husband.

Another man that had immensely influenced Marjane’s life is her uncle Anoosh. Like Ebi, Anoosh is very patient with Marjane and answers every single one of Marjane’s questions. Just after a short period of time, the two have become very close and connected (Satrapi 55). For Marjane, Anoosh is a hero, he gave his life to his idea and went through many struggles before meeting Marjane. On the last time they met each other, Anoosh gave Marjane the second bread swan which makes a pair of bread swans that symbolizes their relationship (Satrapi 69). The bread swans don’t just represent the love Anoosh has for Marjane but the fact that they were made from bread in the prison represent the trauma and suffering that Anoosh has experienced (Goldman, “Persepolis symbols: Bread Swan,” LITCHARTS).  Overall, he’s another figure that has changed the way people see Muslim men after reading Persepolis. 

Through the five main characters of the book including Marjane Satrapi herself, people can acknowledge how different a local and a citizen in an Islamic country like Marjane and the Western media views Muslim women and men. Persepolis had really given readers an unique experience and a wider insight of Iranians life. Not all Muslim women are illiterate and incapable of saving themselves and not all Muslim men are fanatics and terrorists who oppress and abuse their women. Most of them are just normal humans that have gone through a lot more wars and suffering.

Brown, Gordon. “The Taliban are taking away women’s right to learn. The world can’t afford to stay silent.” THE GUARDIAN, 22 December 2022, https://www.theguardian.com/commentisfree/2022/dec/22/taliban-women-right-to-learn-afghanistan-muslim-nations. Accessed 26 June 2023.

Beglin, Cynthia Kim. “Why do Tiger parents want their kids to marry young?” PSYCHOLOGY TODAY, 10 January 2018, https://www.psychologytoday.com/us/blog/culture-shocked/201801/why-do-tiger-parents-want-their-kids-marry-young. Accessed 26 June 2023. 

Goldman, Ben. “Persepolis symbols: Bread Swan.” LITCHARTS, 26 August 2015, https://www.litcharts.com/lit/persepolis/symbols/bread-swan. Accessed 26 June 2023.

Jaffer, Nabeela. “Are Muslim women really traditionally submissive?” THE TELEGRAPH, 1 March 2019, https://www.telegraph.co.uk/books/what-to-read/muslim-women-really-traditionally-submissive/. Accessed 26 June 2023.

Knipp, Kersten. “Why Iranian authorities enforce veil wearing?” DW, 21 December 2020, https://www.dw.com/en/why-iranian-authorities-force-women-to-wear-a-veil/a-56014027. Accessed 26 June 2023.

Lodi, Hafsa. “Islam doesn’t deny women education, so why does the Taliban.” VOGUE ARABIA, 26 September 2021, https://en.vogue.me/culture/afghanistan-taliban-women-school-ban/. Accessed 26 June 2023. 

Naderi, Pooya S. D. “Non-threatening Muslim Men: Stigma management and religious observance in America.” SPRINGER LINK, 27 January 2018, https://link.springer.com/article/10.1007/s11133-018-9372-4. Accessed 26 June 2023. 

Satrapi, Marjane. Persepolis. Pantheon Books, 2000.

Stacey, Aisha. “Does Islam Oppress Women.” ISLAM RELIGION, 18 January 2010, https://www.islamreligion.com/articles/3344/does-islam-oppress-women/. Accessed 26 June 2023. 

Stacey, Aisha. “Why Muslim Women Wear The Veil.” ISLAM RELIGION, 28 September 2009, https://www.islamreligion.com/articles/2770/why-muslim-women-wear-veil/. Accessed 26 June 2023. 

[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!

[what-shitfuckery-is-this-ew]

note on the versions

a lot of academic bigots like to bring up the different scripts, suggesting that there might be mistranslations from the original script to the current one, but a script is not a different language.

the words are said the same way and mean the same thing but they are written differently. So with Islam having millions of people who memorise what is said, means it's very unlikely that it will be mistranslated in written form

Instead we need to watch out for mistranslations through what the word means. Languages change over time, and so there need to be many interpretations of the same words (because we don't often acknowledge the context). Think of how Shakespeare has multiple different meanings/interpretations because not only is it literature, it's also in an archaic form of English today.

And with the Quran being even older than Shakespeare, and also being well known for it's literary value, it becomes extremely tough to figure out whether the words are metaphors or not.

For example, there's a quote in the Quran saying the Earth is like a bed, and another saying the Earth is egg-shaped. So if we take them both literally the Quran believes in both a flat and a spherical Earth. But if we acknowledge that the calling it a bed was a metaphor equivalent to saying it is spread out, it makes it clear that the Earth is round.

more on writing muslim characters from a hijabi muslim girl

- hijabis get really excited over pretty scarves - they also like to collect pins and brooches - we get asked a lot of questions and it can be annoying or it can be amusing, just depends on our mood and personality and how the question is phrased - common questions include: - “not even water?” (referring to fasting) - hijabis hear a lot of “do you sleep in that?” (we don’t) and “where is your hair?” (in a bun or a braid, usually) - “is it mooze-slim or mozzlem?” (the answer is neither, it’s muslim, with a soft s and accent on the first syllable) - “ee-slam or iz-lamb?” (it’s iss-laam, accent on the first syllable) - “hee-job?” (heh-jahb, accent on the second syllable)

- “kor-an?” (no. quran. say it like koor-annn, accent on the second syllable) - people tend to mess up our names really badly and you just get a sigh and a resigned nod or an awkward smile, maybe a nickname instead - long hair is easy to hide, short hair is harder to wrap up - hijab isn’t just covering hair, it’s also showing as little skin as possible with the exception of face, hands, and feet, and not wearing tight/sheer clothing - that applies to men too, people just don’t like to mention it ( i wonder why) - henna/mehendi isn’t just for special occasions, you’ll see people wearing it for fun - henna/mehendi isn’t just for muslims, either, it’s not a religious thing - henna/mehendi is not just for women, men also wear it, especially on their weddings - there are big mehendi parties in the couple of nights before eid where people (usually just women and kids) gather and do each other’s mehendi, usually just hands and feet - five daily prayers - most muslim kids can stutter through a couple verses of quran in the original arabic text by the age of seven or eight, it does not matter where they live or where they’re from or what language they speak natively - muslim families tend to have multiple copies of the quran - there are no “versions” of the quran, there has only ever been one. all muslims follow the exact same book - muslims have no concept of taking God’s name in vain, we call on God at every little inconvenience - don’t use islamic phrases if you don’t know what they mean or how to use them. we use them often, inside and outside of religious settings. in islam, it is encouraged to mention God often and we say these things very casually, but we take them very seriously - Allahu Akbar means “God is Greatest” (often said when something shocks or surprises us, or if we’re scared or daunted, or when something amazing happens, whether it be good or bad; it’s like saying “oh my god”) - Subhan Allah means “Glory be to God” (i say subhan Allah at the sky, at babies, at trees, whatever strikes me as pleasant, especially if it’s in nature) - Bismillah means “in the name of God” and it’s just something you say before you start something like eating or doing your homework - In Shaa Allah means “if God wills” (example: you’ll be famous, in shaa Allah) (it’s a reminder that the future is in God’s hands, so be humble and be hopeful)

- Astaghfirullah means “i seek forgiveness from Allah” and it’s like “god forgive me” - Alhamdulillah means “all thanks and praise belong to God” and it’s just a little bit more serious than saying “thank god” (example: i passed my exams, alhamdulillah; i made it home okay, alhamdulillah) - when i say we use them casually, i really mean it - teacher forgot to assign homework? Alhamdulillah - our version of “amen” is “ameen” - muslims greet each other with “assalamu alaikum” which just means “peace be on you” and it’s like saying hi - the proper response is “walaikum assalam” which means “and on you be peace” and it’s like saying “you too”

[lailailail]

Online Quran Learning Platform: A Gateway to Spiritual Growth

The advancement of technology has revolutionized education, making it more accessible to learners worldwide. Among the many fields that have benefited from this shift is Islamic education, particularly Quran learning. Online Quran learning platforms have emerged as a vital resource for individuals seeking to learn, memorize, and understand the Quran from the comfort of their homes.

Features of an Online Quran Learning Platform

A well-designed online Quran learning platform provides a range of services tailored to meet the needs of learners of all ages and levels. Key features include:

Qualified Tutors: Online platforms employ highly qualified and experienced Quran tutors who are proficient in Tajweed (proper pronunciation) and have a strong understanding of Quranic teachings.

Flexible Schedules: Learners can schedule classes at times that suit their daily routines, making it ideal for working adults, students, and children.

Interactive Learning: Platforms often use interactive tools such as video conferencing, screen sharing, and digital whiteboards to enhance the learning experience.

Customized Programs: Courses are tailored to individual goals, whether it's memorization (Hifz), recitation (Tilawah), or understanding Quranic meanings and interpretations (Tafsir).

Multilingual Support: Many platforms offer instruction in multiple languages, enabling learners from diverse backgrounds to connect and benefit.

Benefits of Learning Quran Online

Accessibility: Online Quran platforms break geographical barriers, allowing learners to access expert tutors regardless of their location.

Personalized Attention: One-on-one classes ensure personalized instruction, catering to the learner's pace and specific needs.

Safe Environment: Especially for children, learning from home offers a safe and comfortable environment.

Affordable Options: With various pricing plans, online platforms make Quran education accessible to a broader audience.

Choosing the Right Platform

When selecting an online Quran learning platform, consider the following:

Reputation and Reviews: Check for positive testimonials and feedback.

Curriculum: Ensure the curriculum aligns with your goals, whether it's memorization, recitation, or understanding Quranic meanings.

Trial Classes: Many platforms offer free trial sessions to help you evaluate their teaching quality.

Technology Used: Ensure the platform employs reliable technology for seamless learning.

Conclusion

Online Quran learning platforms have become an invaluable tool for Muslims around the world. They offer a flexible, accessible, and effective way to deepen one’s connection with the Quran. By leveraging these platforms, individuals can embark on a journey of spiritual growth and understanding, guided by expert tutors and supported by modern technology.

Whether you are a beginner looking to learn the basics or an advanced learner aiming to perfect your recitation, an online Quran platform can be your gateway to mastering the sacred text.

Online Quran Memorization

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