#read English translation of Quran

[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

[kindred-spirit-93]

one of my favourite surahs, its so heartbreakingly yet heartwarmingly beautiful...

by the beauty of day and the stillness of night,

God has neither forgotten nor forsaken you,

you will be given your dues, richly rewarded,

you will be satisfied, just wait

<3

Hope this brings you as much peace as it brings me

[desigrrrl]

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[idontmindifuforgetme]

pulled up to a public place with just headphones and the quran in english translation to read it in front of several muslim/arab girls

GWOSBSKSTWO

[givemearmstopraywith]

This may be a bit of a dump question but I've always wondered about this and I thought I could ask this from you since you seem to know more about it. I hope that's okay! Are the translations of the bible and their differences very important? Are the messages that the writings send us that different from each other depending on the translation?

it's very important. translation is an art, like anything else. from a semitic language like hebrew or arabic, it's difficult and often impossible to fully capture the meaning of a word in the original text using english (or any other language). in judaism every stroke of every letter is thought to be an emanation of God: he is the words themselves. the quran is the word of God exactly as it was transmitted to the prophet. so abrahamic religions, bar christianity, place extraordinary important in literal meaning, because you encounter God not only in the meaning of the words but in their very essence, their form and shape.

scriptural translation has always, always been fraught with problems. for instance jerome, developing the vulgate, encountered exodus 34, where moses encounters God face to face and is transformed with rays of light. the hebrew word for this transformation is קָרַ֛ן, and jerome translate it to "cornuta," horns: for centuries afterward moses is depicted in art as having horns, like a goat, because of this mistranslation. it may be that jerome meant "glorified" rather than "horned," based off his later commentaries and use of the term by previous exegetes, but the fact remains that outside of the theological sphere this single word, translated to a western language, stripped back meaning tragically. even to the extent that it propagated harmful stereotypes about jews.

or consider the use of the word "atonement" in english translations of the new testament: katallage, used in romans 5:11, is translated as atonement, but it actually means "reconciliation" or "restitution." in fact, jesus never speaks of atonement. in the old testament the word translated to atonement is כָּפַר, "kaphar", which means "covering." in 1 peter 4:8 we are told, "love covers over a great number of sins." how different would christian understandings of atonement be if we translated "kaphar" as "covering" and not atonement? forgiveness for wrongdoing becomes not something we offer to or beg from God, but something to which we submit, because the action is removed from us, humble as we are, to the great forgiver- the great lover.

i say all this to contextualize the difficulty of translation to begin with. but in the sense of critical pedagogy, every translation of any religious text is subject to the bias of the translator. a good translator is conscious of their bias and seeks to remove it from their work. but christian scripture has an agenda. it is not only something we read for a personal relationship to God but something that is used to dictate right behaviour, as a means of social control, something that develops culture. if a person translating a text has this in mind, they can construct the meaning of the text towards what version of a society or culture they feel is "right," based on their personal and invariably biased understanding of a text. this is why i dislike the kjv translation and never recommend it. the kjv is a product of its time. it is not a good translation of the bible: it is old, but it is not the oldest english translation, and its meaning is absolutely skewed. this is difficult, because many evangelical christians believe the kjv is the absolute word of God, and they are already wrong, because no translation will ever be absolute truth: it is only translation.

words are a limiting system. when we try to capture the essence of something like a god, we are limiting him to our vocabulary.

i always recommend the nrsv because it is version i use for scholarly work. it isn't beautiful but it is as close to a "correct" translation as you can get. but i always supplement my reading with other tools: the jewish annotated new testament is wonderful, for instance, and biblehub has detailed interlinear translations of different translations and the original text. but i am also aware i will never be able to fully comprehend the depth and beautiful of scripture until i learn hebrew and greek, at minimum. but this should not discourage anyone: scripture is meant to be read. but it has to be read actively, critically. God wants you to swallow his words, but he needs you to chew them first.

[walkswithmyfather]

This is fascinating! By Stefan Hager (FB)

“We currently have 5,800 plus Greek New Testaments manuscripts, 10,000 plus Latin manuscripts, and 9,300 plus manuscripts in various languages). if we were to stack the manuscripts we have found today it would reach more than a mile high). Beating all other historical records of the ancient world. for example, no one doubts the historical person “Homer” as we have 1.800 plus manuscripts of his life, yet we have 25,000 plus manuscripts of the life of Jesus, and that doesn’t include secular sources). And considering that the earliest copies of the New Testament are written within 25 years after the death of Jesus, but the earliest copies of Homers works are written 400 years after the death of Homer. Jesus is the gold standard for historians. If we’re going to doubt Jesus. We might as well doubt all ancient history.

Comparing these manuscripts we find that the teaching, stories, doctrines of the bible are all surprisingly the same. reading a bible in English vs reading a bible in Russian. It may be worded differently but you get the same story/biblical doctrine).

Tho no one manuscript is perfect. Through the centuries, minor differences arose in the various copies of the Scriptures. The vast majority of these differences are simple spelling variants, inverted words (one manuscript says “Christ Jesus” while another says “Jesus Christ” or different ways people have spelled names). or an easily identified missing word. In short, over 99 percent of the biblical text is not questioned. Of the less than 1 percent of the text that is in question, no doctrinal teaching or command is jeopardized. In other words, the copies of the Bible we have today are pure. The Bible has not been corrupted, altered, edited, revised, or tampered with.

“The early books of the bible” were so vastly copied and wide spread that if one group in Africa wanted to change any part, believers in Israel, Rome, Alexandria would have easily identified the change to the wide spread text/message.

This is also evidenced by the Dead Sea scrolls (large portions of Old Testament) which were found in 1947. These scrolls are dated 200BC. So Jesus would have those as scripture during his earthly time, and the content of those scrolls match. If we look at any bible in any chapter and we look at the Hebrew and the same chapter it’s going to read the same way we have today, now it is true there are variations in reading/wording or translation. Every book prior to the printing press has variations. The Quran has variations, The point is, variations don’t give you a different text, a different theology, a different meaning.

Here’s a scaled down example. using textual criticism and cross checking manuscripts. We can pretty much reconstruct what the original said. How does this work?.

Consider the following example. Suppose we have four different manuscripts that have different errors in the same verse, such as Philippians 4:13:

1.I can do all t#ings through Christ

2.I can do all th#ngs through Christ

3.I can do all thi#gs through Christ

4.I can do all thin#s through Christ

Is there any mystery of what the original said?. None whatsoever. By comparing and cross checking manuscripts. the original can be reconstructed with great accuracy and the reconstruction of the New Testament is easier than this, because there are far fewer errors in the actual New Testament manuscripts than there are represented by this example. Plus a vast amount of material to work with.

Any unbiased document scholar will agree that the Bible has been remarkably well-preserved over the centuries. Even many hardened skeptics and critics of the Bible admit that the Bible has been transmitted over the centuries far more accurately than any other ancient document.

There is absolutely no evidence that the Bible has been revised, edited, or tampered with in any systematic manner. No one group has ever had control over the biblical text. The sheer volume of biblical manuscripts makes it simple to recognize any attempt to distort God’s Word. There is no major doctrine of the Bible that is put in doubt as a result of the inconsequential differences among the manuscripts.

Ancient scribes often copied books letter by letter (one by one). not sentence by sentence. It was a long process but they assured Accuracy. And they would count the letters of the copies and count the letters of the original. if the original had 500 letters and the copy had 497 letters, they would destroy the copy and restart.”

[julaibib]

non-muslim #1 here,

hi yes I understand men take on most of the labor in Islam. my original question was not about labor. it was about the social stigma, trauma, debilitating guilt, gender-based violence (I could go on) that is constantly hanging over the heads of each and every muslim woman. women are perfectly capable of doing all those things you listed as ordained for men. maybe not in many Islamic countries, because again, women are seen as incapable and an embarrassment to her family if she were to take on the leading role in her family. women absolutely can and HAVE fought in wars, but your books have never recorded that, purposely. if you CHOOSE to look at science, men and women both have about the same amount of sexual desire. the only difference is one is accommodated and the other is approached with disgust. I always think of the hadith explaining that there are more women than men in Jahanem. this has never made any sense to me considering the fact that historically, it is men who are starting wars, genocides, corrupting governments, partaking in sexual violence and also just violence of any kind. whether it be towards fellow men or innocent children. what other explanation do you have for that besides a deep, subconscious disdain for women? especially considering the Islamic “roles” women have are mostly taken up in the house, why is it so much “easier” for women to go to hell?

I also would like the other non-muslim anon to know: I have read the Quran in full and I find it’s English-translation teachings to be beautiful. my advice to you is to deep-dive into the original Arabic and you will find the non-arabic words that majority of muslims are reading are not at all similar to the original intent and meanings of the Arabic Quran. I understand the west loves to construe Islam and paint it badly. although I have certain qualms about the religion, I still do not at all agree with the western portrayal of Islam and will never stand for Islamophobia.

If you say that you do not stand with Islamophobia, but most of what you mentioned from the points are the same ideas that are said by them

All the things that you mentioned that Muslim women are exposed to are a Western view that is incorrect and does not exist at all, but it occurs from Western thinking that wants women to transform into the Western style

But there is something that you should know, which is the complete difference between the Islamic view and the Western view of women. Islam has established a system for women that suits their physical and psychological nature,

There is no view of embarrassment for women, and you can read about the extent of attention and appreciation that the mother receives in Islam, for example, because this is her required role that suits her

I do not want to argue about certain matters such as the issue of desire, but the truth is that science and reality confirm that desire in men is much higher than in women. This is something that goes back to hormones, so it is a certain matter

And women participated in wars and it happened by force, and thus they were exposed to very difficult matters such as what happened in World War II. You can read that when she participated in the war, it led to a huge number of rapes because it was not her role, even if it was required of her - according to the Islamic view - and I think this difference is in the way of thinking that she was raised on, which does not These matters are taken into consideration, so many women in the West feel lost and depressed even though they have a job, money and other material things. In my opinion, this goes back to the most important point of difference, that the system that makes her do things exactly like a man is something that does not suit her and puts her under pressures that do not agree with her feelings and tolerance, and this is what Islam takes into consideration.

[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

[kodieskhalwa]

It's ironic that I got into Islam right before Ramadan.

Anyways, I've been spending Ramadan by learning more about Islam at my own pace.

There's a free podcast of an English translation of the Quran that I've been listening to. Though, I am most definitely going to have to go back and read the Quran and take notes, as listening has only allowed me to memorize so much (as in only "don't be a disbeliever")

I have not been fasting BECAUSE I actually have a problem with starving myself due to my disabilities.(I do not have an eating disorder) I tend to only eat one meal a day before bed time.

Instead I've been really mindful about eating, and finding myself having an easier time with eating. I can't say I'm eating all that many calories, but I am eating more frequently. I've also gotten a routine down with drinking carnation breakfasts, a meal supplement drink, at least once a day so that's an extra ~220 calories I wasn't getting before. I'm very grateful for all this. I've been struggling for 2 years with not eating. It's just... interesting that during Ramadan I'm starting to gain some footing with eating(which wasn't planned)

If anyone has any.... hmmm.... I'll use the word "liberal" books on Islam, or Queer Islam books they can recommend, I'd love to read them. Anything explaining how Islam can fit into my life without the talks of punishment and fear is really what I'd like to read. Oh and especially a guide on prayer. I'm told there are certain things I have to say for each prayer session, but no one will link me to what those things are!

[copper-dragon-in-disguise]

I need a bible for a prop in a show I'm doing (opening night is. 3 weeks from today and we haven't built the set yet. we're building it tomorrow. the actors finished blocking everything on tuesday. everything is Fine) and so I'm looking for one

I have so far found:

1 english translation of the quran

saints: a visual guide

a book that I can only presume is somewhat dull called 'colonial america travel narratives'

dante's the divine comedy

nat geo travel guide to china

a book my friend gave me for my 11th birthday that I still haven't read

2 james bond books

genghis khan and the making of the modern world by jack weatherford

tina fey's autobiography (I think)

jimmy buffet's autobiography

[stillbornedprincess]

I heard once that there was a discovery of monothestic cults in ancient mexique, what do you think

sis you are going to have to elaborate and share the news of this discovery because I scrambled to look it up and found nothing.

Monotheism, where did Muhammad peace be on him get it? I ask that question, what I get is vagueness. I have no problem comprehending the messages and stories of the Old Testament but I start itching around Surah Baqarah. Is it a translation issue? Well, I have two translations, and I don’t think there’s any other tidy ones in print. Must I infiltrate and live within the Sufi Monasteries in Tchad for thirty years to read the Quran ? Obviously not! My English ones are fine.

Sure the old dancing girls knew all about the Quran and what it says. They were illiterate and uneducated and certainly not allowed within thirty meters of the monastery. But I’m sure they knew. (Edit. Too much connotation. I will elaborate but again see the new addition to this post) (I would remove this paragraph but it will stay)

Anyway, on paper I know all the major different sorts of monotheism. Mystically I know it to an extent. With all of this I am inclined to believe in it, because I know it. But still, where did he (Muhammad pbuh) get it?

I know I have a big bias when asking that question. An answer arguing that Muhammad ‘got‘ his monotheism would argue that it was mystical. Many Muslims understood his monotheism this way. I understand it this way too, he was a man of heightened, no, esteemed senses.

You may ask: but you said you want to know where his monotheism came from? Now you are saying you know and that is was mysticism. My answer to that is: it is not belief, but empathy. You will also ask: Nisreen, you mentioned a bias, what is the bias? The answer is: my bias is my knowlege of Muhammad, Muhammad pbuh, Muhammad swt, and holy prophet. I wrote imagination before I wrote knowledge, the reasons why I changed it is that it would not be applicable to each name. I told you about the word I put after because I understand it is also not applicable completely.

So what’s the bias? That is, Muhammad always evades me. I have his biography down by memory (grew up devout) and in my own pursuits of trying to know the figure, sure, as a figure (we will use that word now) I am content in my perception. But once I put the book down he’s a mist once more. What was his theology, other than la ilaha il Allah? There is so much to write, this will go in drafts, till my nap, goodbye tumblr.

5.12.24

Wow. I refute everything I wrote. Illogical is made up it is the real Logic. But I see what I was writing. I was getting somewhere. But I am only willing to type out the rest for the service of another. Because I hate speech that is not blood from the heart or feathers cushioning another heart

[eretzyisrael]

How WWII Nazi propaganda led to the Arab war with Israel

Six years of relentless anti-Jewish propaganda, beamed to the Arab world day and night during WWII, led to the Arab  war against Israel i 1948, German political  scientist Matthias Kuntzel claims in his important book, Nazis, Islamic Antisemitism and the Middle East (Routledge, 2023). Review in JNS News by Lyn Julius:

A member of the Handschar SS division reading the ‘Islam and Judaism’ pamphlet, supposedly written by the Paslestinian wartime Mufti

Arab antisemitism is not a response to the creation of Israel, it is the driving force behind the Arab-Israeli conflict. Too many people reverse cause and effect. They blame the antisemitism suffered by world Jewry on the existence of Israel.

This is the central thesis in Matthias Küntzel’s book Nazis, Islamic Antisemitism and the Middle East, newly published in an English translation.

Küntzel, a German political scientist and historian, holds that the 1948 Arab-Israeli war was an aftershock of World War II and a direct result of antisemitic Nazi propaganda. In effect, the Nazi war against the Jews became the Arab war against Israel. This issue is worth revisiting in the light of new studies—notably by Professor Jeffrey Herf—into the impact of Nazi propaganda on the Arab world, as well as work that explores the role played by the Grand Mufti of Jerusalem Haj Amin Al-Husseini.

Küntzel covered some of this territory in his previous eye-opening book Jihad and Jew-Hatred. In that work, he explained how the Germans financed both the Muslim Brotherhood in Egypt and the Mufti’s activities during the 1930s. From small beginnings, by the end of World War II, the Muslim Brotherhood had a million men under arms. After the war, ideologue Sayid Qutb provided the intellectual underpinnings for the Muslim Brotherhood’s antisemitism in his book The Struggle Against the Jews.

Antisemitism was at the core of the Muslim Brotherhood’s reactionary mass movement against modernity. The agents of this modernity, the Brotherhood believed, were the Jews. As a result, the war against Israel marked the end of what Küntzel calls Islam’s liberal phase, a time when Arab elites tried to reap the benefits of modernity. The end of this phase found expression in the mass exodus of Jews from the Arab world.

According to Küntzel, barrages of antisemitic propaganda were broadcast day and night over the entire six years of World War II from the Zeesen station in Germany. It had a considerable effect on an impressionable and largely illiterate Arab world, which continues today. As the great Middle East expert Bernard Lewis wrote, “Since 1945, certain Arab countries have been the only places in the world where hardcore, Nazi-style antisemitism is publicly endorsed and propagated.”

It is hard to gauge the extent to which Nazi propaganda translated into actual antisemitic violence during World War II. When the Nazis were winning, they and their Arab allies were preparing for the battles to follow. Nazi propaganda is often cited as one of the main causes behind the 1941 massacre of Iraqi Jews known as the Farhud. But even when the Allies reversed the tide of the war in Nov. 1942, antisemitic propaganda could have been a factor behind violence against Jews in North Africa.

Küntzel has come under fire from those who believe that Islam has always been antisemitic. The Quran does contain anti-Jewish verses, but Küntzel argues that it was the Mufti who fused those verses with European myths of Jewish power and conspiracy.

In 1937, a pamphlet called Islam and Judaism began to circulate in the Muslim world. It was the first attempt to use religion in order to spread antisemitism. It is believed to have been written by the Mufti himself, who was the main purveyor of ideological Islamic antisemitism. For example, the Mufti had already patented the myth that the Jews aim to destroy the Al-Aqsa mosque and Muslims need to defend the shrine at all costs.

Islamized antisemitism was repeatedly mobilized to block compromise and normalization between Arabs and Jews, Küntzel claims. The Mufti himself terrorized the moderate Palestinian Arab majority into adopting extremist views. For example, members of the moderate Nashashibi clan and their supporters were murdered during the Arab revolt of 1936-39. Other opponents of the Mufti were killed between 1946 and 1948.

But war with Israel was not inevitable. Küntzel claims that it was only in 1947, at a meeting of the Arab League, that Egypt accepted responsibility for the struggle in Palestine. Arab elites were loath to go to war, but the mass hysteria generated by Muslim Brotherhood propaganda and the Mufti’s incitement proved irresistible.

Not all Muslims are antisemitic, just as not all Christians are antisemitic. Nonetheless, Küntzel writes, pro-Hitler sentiments are alive and well among Arabs and Muslims in Europe and the Middle East.

Last month, we received a stark reminder that such sentiments are not only rampant among the rank and file, but in the Palestinian leadership. Addressing the Fatah Revolutionary Council, Palestinian Authority chief Mahmoud Abbas made blatantly antisemitic remarks,exonerating Hitler of antisemitism. This undermines the widespread Western belief that Israel is to blame for the lack of peace.

Küntzel’s book is an important one. It is a clear-sighted and timely vindication of the idea that, as Küntzel puts it, it is not “Jewish settlement blocs, but Palestinian ideological blocs, that present the biggest obstacle to a peace settlement.”

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The post How WWII Nazi propaganda led to the Arab war with Israel appeared first on Point of No Return.

[eamour]

Its actually so comforting to know that you’re also an ex-muslim, I’ve never seen another one of us on loa tumblr so when I read your post about it I was just so happy that I can finally relate to someone. I remember when I was a Muslim when I first started doubting things was when my dad bought me a english translation of the Quran. When I read about the homophobic and misogynistic stuff written in there i was super frustrated but at the same time I didn’t want to leave Islam as Ive been indoctrinated since I was younger so I was trying to find proof online that Islam wasn’t actually misogynistic and homophobic. I’m glad I know longer believe in it though because it felt like I was mentally in a cage trying to convince myself that Islam didn’t hate women when it clearly did. I also really dislike it when Muslims act like their religion is feminist like its actually so frustrating, those people have probably never read the quran translated into a language they understand yet they claim that their religion is feminist and supports women. Also this might be a reach but I genuinely think a lot of the worlds problems stem from religion and a lot of the reason why so many old problems are still here is because of religion, I feel like if it wasn’t for religion a lot less people would be homophobic and sexist.

Im so sorry for ranting I just really wanted to say this somewhere as there isn’t really another place for me to say this.

first of all… this message made me so happy, genuinely happy… the way you can relate to me, i can — even if it’s just in a few aspects — relate to you as well.

i‘m shocked at how similar our experiences were. personally, i have never fully believed in religion and couldn’t make sense of it, especially when it came to the misogynistic and sexist parts…

i wanted to say this again if it wasn’t clear: on my blog, you can feel free to talk about such topics, no matter how "insensitive" they might come across! i don’t want to limit my blog to only talking about "how" to manifest, but also get to know the people in this community and the experiences they have made individually. 🥹💗

i can tell you, you are not the only one who has gone through this. i‘m sure many people (including me) can relate to you! ♡

[sabrgirl]

salaam do you have any tips for quran journaling? i want to start one but i'm not sure how to.

wa alaikum salaam. here's a picture of my opening page. (don't mind my arabic writing it's not my first language at all😭).

some things that help me:

starting with the shorter surahs/chapters in the Qur'an, reading the commentary and english translation

then tafseer (understanding) - writing down the context, reasons for revelation, theme of the surah and what it means

then tadabbur (reflection) - having set questions, for example: 1. what is Allah trying to say in this surah? what does He want me to do? 2. how is this surah relevant to me? 3. is there anything i can change in my life, worship, relationships, heart etc from this?

i just have a basic journal and I just write all of that down. I just write down the surah heading at the top and begin :)

[princess-of-thebes-1995]

I like to read the Quran and Bible in Easy and Modern English. The regular translations makes me feel stupid because it's hard for me to understand

[maigamal]

Engaging Ways to Learn Arabic: Games and Activities

Learning Arabic can be a fun and rewarding experience, especially when you incorporate games and activities into your study routine. Arabic learning games and activities can enhance your language skills while making the process enjoyable. Whether you are a beginner or looking to improve your proficiency, these interactive methods can help you grasp vocabulary, grammar, and pronunciation more effectively.

Interactive Language Games

Language games are a fantastic way to practice Arabic in a relaxed environment. For instance, flashcards can be used to memorize vocabulary. Create a set of cards with Arabic words on one side and their English translations on the other. Challenge yourself or a friend to see who can recall the most words in a set time. This method not only aids memory but also adds a competitive edge.

Another great game is Pictionary, where you draw a word in Arabic, and others guess what it is. This visual activity helps in understanding and remembering new words while having a laugh with friends or family.

Online Resources and Apps

In today’s digital age, there are numerous apps and websites dedicated to learning Arabic. Platforms like Shaykhi.com offer resources specifically for Quran learning, helping users to develop their Arabic skills in a context that is meaningful to them. Utilizing such platforms can provide structure to your learning, allowing you to focus on specific areas like reading, writing, or speaking.

Cultural Immersion Activities

Immerse yourself in the Arabic language through cultural activities. Cooking a traditional Arabic dish by following a recipe written in Arabic can enhance your vocabulary related to food and cooking. Music is another excellent way to connect with the language. Listening to Arabic songs and trying to sing along can improve your pronunciation and rhythm.

You could also watch Arabic films or series with subtitles. This can enhance your listening skills while providing insights into Arab culture, customs, and everyday life.

Group Learning Sessions

Joining a language group can provide a supportive environment to practice speaking Arabic. Look for local language exchange meetups or online forums where you can interact with native speakers and fellow learners. Sharing experiences and learning together can motivate you to continue your studies.

Conclusion

Integrating Arabic learning games and activities into your study plan can significantly enrich your language acquisition process. From interactive games and online resources like Shaykhi.com to cultural immersion and group learning, there are countless ways to make learning Arabic an enjoyable journey. Embrace these methods and watch your skills grow while having fun along the way!