#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

[scatmaan]

Bro do Jewish ppl ever get a fuckin break

[desigrrrl]

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[stuckinapril]

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.”

[mirkobloom77]

‼️🇵🇸💚 “It’s a matter of steadfastness from God”, A speech from Dr. Suheib Al Hams to his medical team as Israel invades Rafah

[Plain text: “It’s a matter of steadfastness from God”, A speech from Dr. Suheib Al Hams to his medical team as Israel invades Rafah]

🔸 Sources: eye on Palestine, abdallah_alattar1999, translating_falasteen

[Video and audio description: The video shows Doctor Suheib Al Hams speaking to his medical team outside of the Al Kuwaiti Hospital. The caption in the video reads “A message of steadfastness and steadfastness from Dr: Suhaib Al-Hams to the medical staff working in Kuwait Hospital after the occupation's demands to evacuate the only working hospital in the city of Rafah.”. Above this, text in Arabic which reads the same. Doctor Suheib Al Hams is speaking in Arabic, and his words are being translated in the center of the screen in English. He says:

“Let’s stick together and keep each other steadfast. No one can deny that we are all afraid, but steadfastness comes from God. Read the Quran and pray to God. “Nothing will happen in God’s domain except what He wills.” It’s not a matter of preaching, it’s a matter of steadfastness from God. May God keep us all steadfast, and I’m not leading you towards death, I’m not leading anyone towards death, there is a hospital we are preparing as an alternative, when it is ready, I will move a part of the staff there, but this is the only refuge available for people, there is nowhere else for them to go. Sadly there’s nowhere else for them to go.

We are working with the most basic facilities but we are saving lives. May God keep us all steadfast. Keep one another steadfast and til the last moment, as I said, I will evacuate you with ambulances. I am in touch with the World Health Organization, they have medical missions here, if they sensed danger, they would have evacuated them. I consulted with the Red Cross, they would have advised us to evacuate. Even the occupation said not to evacuate medical teams in Al-Kuwaiti, but regardless I’m telling you brothers, they cannot be trusted. They’ve not respected either Al-Nasser or Al-Shifa [medical complexes]. That’s why I’m telling you, we need to remain steadfast till the last moment.

There is nowhere else to go. May God keep us steadfast together. Let’s stick together and keep one another steadfast. No one can deny that we are all afraid, but steadfastness comes from God, and until the last moment, one must make a stand, those who left have the whole system down, there’s nowhere for people to go. People are dying in the streets. When we have an alternative place for you and the patients to get treated, God willing, that’s when we will vacate in an orderly manner, God willing. When you see supplies leaving the hospital, it’s us providing food and drink for the new hospital and equipment for the hospital. We are staying here resolute until the last moment, God willing. And I am staying here with you, my brothers. I am not taking risks or treating the matter carelessly. I am not putting your lives at risk.”

End Description.]

[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!

[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

[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

[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! ♡

[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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[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

[gospocki]

I am often told that I am blindly guided by some things. Of course, emphasizing my religion, Islam. One person did that, and after a while, when she realized the true values, she reverted to Islam. I, firstly as a human being, secondly as a Muslim, never make fun of another religion or the way in which someone professes his religion. When you condemn, first learn the basics about something, then condemn and insult, if you have the guts to do so. The word "Muslim" means someone who has submitted to God. The word "Quran" means "Learn, read". The word "Islam" means someone who has completely given himself to peace or simply means Peace. The word "Allah" is translated from Arabic to English as "God". It is translated in Spanish as "Dios", in Russian as "Бог", in Swedish as "Gud", in German as "Gott", in Japanese as "Kami(神)", in Nigerian as "Olorun", in Serbian- Croatian-Bosnian as "Bog" and ect.

So, friends, first the basis for anything in this world, then try to condemn. The fact that someone else has been brainwashed or simply does not have the capacity to understand some things and is guided only by a modernist understanding without critical awareness, let me bypass it.

Everything that is different and strange to me, I have no right to attack and condemn. Even when it's abnormal, I approach everything with knowledge and the nicest behavior.

Unfortunately, I am witnessing a time where we can have knowledge about anything at any time, but we ignore all that and try to attack others, without any basis, following some influencers, quasi-smart people who have read a few things about a topic and expressed their opinion.

I will give an example. Feminism. As a man, I am a feminist and for full rights for women. A woman has her rights. Now you're watching me get caught and say something that shouldn't be said. No need. All people, of both genders, of all nations and religions, completely, have equal rights and they are all the same for me. The only thing that can set you apart is that you are NOT human. Inhumanity is easily shown. We see various forms of chauvinism, Nazism, debilism, misogyny, man-hating and etc. All normal and wise people approach everything as it should, but all those people whose hearts are blind, approach barbarically, too loudly, one-sidedly, without thinking, condemning, upset, disgusting.

"It is not the eyes that are blind,

but the heart."

Qur'an , 22:46 (Surah Al-Hajj)

[hamliet]

Hello! I've recently become interested in reading the Bible and was curious to know if you recommend any specific version/translation? I'm an atheist, so I don't really know where to start- and to be clear I don't want to read it to "debunk" or disrespect, but to experience the undeniable literary value it has! I'm from a partly Jewish family and grew up in an Episcopalian school, so I have some fondness for the stories I am already familiar with. Sorry if it's a strange ask. Wishing you well!

Hello! Thanks for reaching out, and no worries, it's not strange! I think curiosity is a very valid reason to read anything regardless of belief, and tbh the Bible has a lot of really great stories and is really great literature. I've read the Quran (I actually own one, a friend gave it to me as a gift once) and other holy texts too.

Soooo. Translations can be tricky because it depends on what you are looking for.

If you're looking for word-for-word accuracy, the New King James Version is good--it's very literal in translation, and in more modern English than the KJV. However, the downside is that literality misses the poetry and other meanings of words that can't be conveyed through straightforward matching the closest meaning.

If you're looking for readability, like modern English with the main points as the priority, The Message is great. It's often called a "paraphrase," but that's not quite accurate. It aims to get the main message (heh) of the words and phrases used across by translating them into modern English.

If you're looking for something more in-between, that translates each word but also keeps context in mind, the New International Version (or TNIV) and English Standard Version (ESV) are great as well. The ESV especially tries to keep the poetry, and they are both very readable.

There's also this site that is really, really useful, because it has so many translations and sometimes if a particular passage or story confuses or intrigues me, I'll use it to compare translations because like, that helps me understand what they were going for.

Feel free to ask any other questions if you have them! One of my favorite classes back in college was the Bible as Literature, and I think a lot of the stories in it are really, really fascinating, complex, sometimes horrifying, sometimes beautiful.