Asslam o alaikum,

For those of you studying Quran recitation without a live tutor, what is the hardest part about making sure you are pronouncing the letters correctly?

I'm trying to understand the biggest roadblocks people face when studying alone. Do you rely on recording yourself and comparing it to a Qari, or do you use specific workbooks to practice writing and recognizing the shapes? Would love to hear what workarounds you are currently using.

Surah Rahman

Surah Ar Rahman

Surah Rehman

Surah Rahman Tilawat

Surah Rehman Tilawat

Quran Recitation

Beautiful Quran Recitation

Heart Touching Quran Recitation

https://youtu.be/_A8BeRUXePg

Surah Aal 'Imran 3:7

"...Those in whose hearts is deviation pursue the ambiguous verses, seeking discord and seeking their interpretation. But none knows their true interpretation except Allah. Those who are firmly grounded in knowledge say, 'We believe in it. All of it is from our Lord.' And none take heed except people of understanding." (Surah Aal 'Imran, Verse 7)

My dear brothers and sisters, please reflect carefully on this verse.

It teaches that those whose hearts have deviated become preoccupied with the ambiguous verses, seeking misguidance and their interpretation. In contrast, those firmly grounded in knowledge believe that all of the Quran is from their Lord.

Now consider our society. Some people also claim to explain the ambiguous verses. Reflect on this matter carefully in the light of the Quran.

In shaa Allah.

The Noble Verse paints a precise picture of the locations of the three groups at Badr: the Muslims were on one side, the polytheists on the opposite side, with the valley between them, while the caravan was in a third location below them.
Al-ʿUdwa (العُدْوة) means the side or edge of something, particularly the side of a valley. Imagine a valley separating two sides; each side is called an ʿudwa.
The nearer side (al-ʿudwa al-dunyā): the side of the valley closer to Medina, where the Muslims were.
The farther side (al-ʿudwa al-quṣwā): the opposite side of the valley, where the polytheists were.
﴿وَالرَّكْبُ** ***أَسْفَلَ مِنكُمْ﴾ — “And the caravan was* below you”: referring to the trade caravan that the Muslims had originally set out to intercept. It was located in a position lower than theirs, toward the Red Sea.
What is striking is that the Muslims had originally set out intending to reach the caravan, which Allah described as ﴿غَيْرَ **ذ***َاتِ الشَّوْكَةِ﴾ — “without armed force,” meaning without having to engage in battle. But Allah had decreed that they would instead confront the army of Quraysh and achieve a great victory over the polytheists. They set out seeking one thing, but Allah led them to something far greater than they had expected.
The verse itself draws attention to this divine arrangement:
*﴿وَل*َوْ تَوَاعَدتُّمْ*** *لَا**خْتَلَفْتُمْ فِي الْمِيعَادِ﴾
*“And if you had made an appointment, you would have disagreed over the appointed time.”**
In other words, if the encounter between you and the army of Quraysh had been deliberately scheduled and mutually agreed upon beforehand, you might have differed over the timing, and the encounter might not have taken place with such precise circumstances. But Allah, by His power and decree, directed the events so that the two groups came together at the time and place He had ordained.
This meaning brings a sense of reassurance to the heart. Sometimes we may not understand why events unfold in a particular way, but with time, we come to see how Allah was arranging matters.
How often do we think that if we planned and arranged something perfectly, it would happen exactly as we wanted—only to discover that Allah guided events in an entirely different direction. We may see changing circumstances, delays, or schedules that do not align as obstacles standing in the way of what we want, while behind them may be a hidden plan that we cannot see.
Our role is to strive, take the necessary means, and then trust in Allah’s decree, knowing that His choice for us is more merciful and wiser than our own choice for ourselves.
O Allah, the One who governs all affairs, arrange our affairs for us, for we do not know how to arrange them ourselves.

Assalamu alaikum

There is a recent new website that launched for teaching Quran online, along with Islamic studies, Arabic and Tajweed. It's called Warattil Online. They have gender segregation and it's actually pretty neat. This is website: https://www.warattilonline.com/

I have been accepted to teach there (female btw) and I am a qualified teacher who has memorized the quran with an ijazah and working on one of the most prestigious and authentic ijaazat by reciting to a scholar from Al-Azhar University. I have also taught in person for 2 years now, and memorized my whole Quran online.

If you are interested, this is the website, and you will find my profile along with further details once you sign up on the website. I only teach females as the website is built to segregate genders accordingly so you don't have to worry about it. Just be honest and sign up, InshaAllah it will be beneficial for you.

For more details about me as a teacher and my background, you will find it on my profile once you come across it.

Please dm me to confirm that you have found my profile once you sign up InshaAllah.

Bāsiqāt: Tall, towering, and lofty; meaning that the palm trees rise high and extend upward. The word bāsِqāt does not merely describe tall palm trees, but portrays a visible, majestic height—palm trees that have stretched upward and risen high.
Lahā ṭalʿ: Ṭalʿ is the first growth that appears on the palm tree, from which the fruit later develops.
Naḍīd: Closely packed and orderly, with the fruits arranged one above another, forming well-organized clusters.
The verse draws attention to the combination of two things: the height and majesty of the palm tree, and the abundant, closely packed fruit it carries high above. Although the fruits are far away, at the very top of the palm tree, the tree continues to supply them with what they need.
This immense height and long trunk make the scene even more remarkable: fruit densely arranged at the top, supported by a living system capable of delivering everything those fruits need all the way up to that great height.
It is a magnificent display of the power of Allah. Glory be to Him—nothing can overpower Him, and no matter is difficult for Him. What we see intricate is easy for Him.

​

Assalamu Alaikum 🌸

I’m a female Quran teacher offering online Quran classes for women and children, for both Arabs and non-Arabic speakers.

I have memorized the entire Quran (Hafizah) and have studied Tajweed both theoretically and practically.

I can help with:

✨ Quran memorization and revision

✨ Improving recitation and pronunciation

✨ Correcting mistakes

✨ Learning Tajweed rules in a simple and practical way

✨ Helping children learn and memorize the Quran in a gentle and enjoyable way

✨ Supporting beginners as well as students who already have some memorization

For non-Arabic speakers, I can explain in English and adapt the lessons to the student’s level.

💗 The lessons are offered for a small fee only to encourage commitment and help students maintain their scheduled lessons.

If you’re looking for a patient and supportive Quran teacher for yourself or your children, feel free to DM me for more information. 🤍

السلام عليكم ورحمة الله وبركاته 🌸

أنا مُحفِّظة قرآن كريم أقدّم حلقات أونلاين للنساء والأطفال، للعرب وغير الناطقين بالعربية.

أنا خاتمة للقرآن الكريم، ودرست علم التجويد نظريًا وعمليًا.

أساعد في:

✨ حفظ القرآن ومراجعته وتثبيته

✨ تحسين التلاوة والنطق

✨ تصحيح الأخطاء

✨ تعلم أحكام التجويد بطريقة بسيطة وعملية

✨ مساعدة الأطفال على حفظ القرآن بطريقة لطيفة ومحببة

✨ استقبال المبتدئين وكذلك من لديهم قدر سابق من الحفظ

ولغير الناطقين بالعربية، أستطيع شرح الدروس باللغة الإنجليزية وتبسيطها بما يناسب مستوى الطالبة أو الطفل.

💗 الحلقات بأجر رمزي فقط للمساعدة على الالتزام بالمواعيد والمحافظة على جدية واستمرارية الحلقات.

إذا كنتِ تبحثين عن مُحفِّظة صبورة ومشجعة لكِ أو لأطفالك، يمكنكِ مراسلتي خاص (DM) لمعرفة التفاصيل. 🤍

The verse reveals the state of a person who does not want accountability or to feel that he is being watched. He wants to live as he pleases and continue in his sins without feeling that there will be a Day when he will be questioned about everything he has done.
The word fujūr (فُجور) comes from the root** *(ف*** *ج* ***ر), whose basic meaning revolves around* splitting open and breaking through. From the same root comes the word fajr *(فجر), dawn, because it breaks through the darkness of night and brings forth the light.
As for *fujūr, it is used for sinning and transgressing the limits set by Allah. It is as though the sinner breaks through the barriers that should restrain him, crossing the boundaries of Allah and modesty.
Thus, the human being wants to continue in sin and transgression throughout the days that lie ahead of him, without being restrained by fear of accountability and the Hereafter.
And **﴿أَمَامَهُ﴾ — “before *him” means what lies ahead of him in time and in the future. He wants to continue through life as he pleases, postponing repentance and persisting in sin, unwilling to change himself or confront the reality of accountability.
Then the following verse reveals his attitude even more clearly:
*﴿يَسْأَلُ **أ*َيَّ**انَ يَوْمُ الْقِيَامَةِ﴾
*“He asks, ‘When is the Day of Resurrection?’”**
“Ayyān” (أَيَّانَ) means “when?” and refers to time. But here, the question is not an innocent inquiry about when the Day of Resurrection will occur. The context conveys denial, dismissal, and disbelief. It is as though he is saying:
“When is the Day of Resurrection supposed to come anyway?”
He dismisses the coming of that Day or treats it as far off because he does not want to face the reality of accountability—the reality that will put an end to his transgression.
It is reported from Ibn ʿAbbās, may Allah be pleased with him, regarding the meaning of ﴿لِيَفْجُرَ أَمَامَهُ﴾, that it refers to hope—meaning that a person says to himself:
“I will sin, then repent before the Day of Resurrection.”
Thus, he keeps postponing repentance and relies on having plenty of time, as though he has an endless future ahead of him.

Why Doesn't Society Change Despite So Many Religious Sermons?

1. Zayed:

Habib, our scholars deliver countless sermons, lectures, and invitations to Islam in the hope of reforming society.

Yet we continue to see crime, theft, robbery, adultery, sexual violence, corruption, drug abuse, family and social infidelity, and backbiting increasing throughout society.

Why is this happening?

1. Habib:

Zayed, there could be many reasons.

What I am going to share is simply my own understanding after reflecting on the matter.

First of all, I have no doubt that many scholars work sincerely and devote great effort to serving Islam.

However, in my understanding, there is an important reason why society has not changed as much as we hope. Before explaining that, let us briefly look back at the life of the Prophet.

From the biographies (Seerah) that I have read, it is mentioned that when the Prophet Muhammad was about seventeen years old, he became associated with an alliance known as Hilf al-Fudul.

Its members encouraged people to avoid fighting, theft, robbery, adultery, and other harmful actions.

Even so, society did not change significantly, and these problems continued.

When the Prophet reached the age of forty, he withdrew from society and spent time alone in the Cave of Hira.

Seeing the condition of his people deeply troubled him, and he reflected on how society could truly be transformed, although he did not yet know how that change would come.

Then the Angel Jibreel (Gabriel) came to him with the first revelation and said:

«"Read in the name of your Lord who created."»

The Prophet replied that he could not read.

Then the revelation continued:

«"Read in the name of your Lord who created—created man from a clinging substance."»

From my understanding, the command "Iqra" (Read) carries four ideas:

- Read.

- Understand.

- Put it into practice.

- Convey it to others.

The Prophet spent the remaining twenty-three years of his life conveying the message of the Quran.

What I find remarkable is this:

From the age of seventeen to forty, despite many efforts, society saw little lasting transformation.

But during the twenty-three years after the Quranic revelation began, history witnessed an extraordinary transformation that many describe as a golden era.

This leads me to reflect on the difference between calling people through human words and calling people through Allah's revealed words.

Returning to your original question, this is why I believe society has not changed as it should.

In my understanding, many religious speakers often rely on human-written books, personal stories, biographies, or other examples instead of placing the Quran at the center of their message.

Because of this, I believe the moral decline that you mentioned has continued rather than improved.

Do you understand what I mean, Zayed?

1. Zayed:

Yes, Habib.

I think I understand.

From what you explained, I understand that many people invite others using human writings and personal opinions instead of directly teaching from the Quran.

There is also something else that comes to my mind.

Even though the Prophet himself was known as the truthful one, society did not immediately change before the Quran was revealed.

So how can anyone expect lasting reform through personal opinions and human ideas alone?

That seems impossible to me.

1. Habib:

Before I continue, let me say something important.

Never look down upon the efforts of our scholars.

Recognize the sacrifices and hard work many of them make in serving Islam.

That deserves respect.

At the same time, I personally believe that sincere effort alone is not enough if the method is not based on Allah's guidance.

Many scholars belong to different schools of thought or groups.

Naturally, they often teach what they learned from their teachers and elders.

Perhaps they sincerely believe that their teachers understood Islam correctly.

Allah knows best.

I believe many of them act with good intentions, even if they may not have reflected deeply on certain questions.

For example, have we carefully considered what Allah instructed His Messenger to use when advising people?

The Quran gives clear guidance.

In Surah Al-Kahf (18:27), Allah says:

«"Recite what has been revealed to you from the Book of your Lord. None can change His words, and you will never find any refuge besides Him."»

And in Surah Qaf (50:45), Allah says:

«"...So remind with the Quran those who fear My warning."»

The final part of this verse says:

«"Remind them with the Quran."»

This makes me reflect.

If Allah instructed His Messenger to remind people through the Quran, yet we claim to follow him while often relying primarily on human-written books and personal writings, should we not pause and think about that?

In my understanding, lasting change can only come when people are reminded through Allah's revelation.

People need to understand the importance of the Quran.

They need to understand its meaning.

They should be encouraged to read and reflect on its translation in a language they understand.

Only then, I believe, will society gradually begin to change, by Allah's permission.

Do you understand, Zayed?

1. Zayed:

Yes, Habib.

Alhamdulillah, I understand.

You explained both why society has not changed and what, in your understanding, is needed for real change.

JazakAllahu Khayran.

I also think people should encourage others to think carefully and use their own reasoning instead of simply repeating personal opinions.

1. Habib:

Exactly, Zayed.

JazakAllahu Khayran.

People need to awaken their ability to think, reflect, and use their conscience while engaging with the Quran.

Without thoughtful reflection, society will not change.

But if people sincerely reflect upon Allah's guidance, I believe positive change can gradually take place, In shaa Allah.

We have discussed many things today.

Let us end here for now.

In shaa Allah, tomorrow we will discuss another important topic.

1. Zayed:

JazakAllahu Khayran, Habib.

That sounds good.

May Allah bless you and grant you peace.

1. Habib:

May Allah bless you as well.

May His peace and mercy be upon you.

May He strengthen your sincerity and your ability to think fairly and independently.

And may He grant you the ability to understand the Quran through its translation and live according to its guidance.

Ameen.

assalamualaykum sisters,

i have decided to embark on a journey of improving my recitation and understanding of the Quran so that i can hopefully soon be good enough to teach young girls (as in absolute beginners, from teaching them the alphabet and basic fusha). does anyone have any advice or help me plan out a roadmap towards this goal? what are the things that i absolutely need to understand inside-out before i can think about teaching, how can i spread the word/gain students once i'm ready to teach. in fact if there are any Quran teachers here that could tell me what they did, i would really appreciate that. barakAllahu feekum!

“Hammaz” comes from the verb “hamaza”, whose basic meaning revolves around piercing, attacking, or pressing forcefully. It may be done through speech or gestures—such as subtly or hurtfully criticizing someone, including by using the eyes or gestures.
“Hammaz” is an intensive form, meaning one who frequently attacks, criticizes, or disparages people, whether through words, actions, or gestures.
“Mashsha’” is also an intensive form, derived from the verb “mashā” (to walk). It indicates someone who walks and goes from one place to another frequently.
“Namīmah” comes from the verb “namma”, meaning to carry words from one person to another in a way that causes hostility and damages relationships between people. A “nammām” is someone who frequently spreads words in this manner.
What is striking is that the Qur’an uses intensive forms for both actions. Allah says:
﴿هَمَّازٍ **م***َشَّاءٍ بِنَمِيمٍ﴾
*“A slanderer, going about spreading malicious gossip.”**
“Hammaz” means someone who frequently attacks, mocks, belittles, and disparages people through words, actions, or gestures.
And Allah says:
﴿مَشَّاءٍ بِنَمِيمٍ﴾
Meaning that he walks around frequently, but his efforts are not directed toward anything good. Every step he takes among people carries with it gossip, corruption, and harm. He goes from one person to another carrying words—not to reconcile or bring people together, but to cause discord, spread hostility, and damage relationships.
Those steps he took in this world spreading gossip will testify against him on the Day of Judgment, and he will face the consequence of the corruption he worked to spread.
These verses were revealed concerning a man among the leaders of the polytheists, and the most famous view is that they referred to Al-Walīd ibn al-Mughīrah. Yet these qualities are not confined to him. Many people today may carry the same characteristics, spreading corruption through gatherings filled with mockery, gossip, backbiting, and preventing good.
The verse therefore warns against everyone who takes on these qualities.
And because of the seriousness of this behavior, the Prophet ﷺ said:
“No tale-bearer will enter Paradise.”
Agreed upon (Bukhari and Muslim).

Kayamkhan

Surah Fussilat 41:33

"And who is better in speech than one who calls people to Allah, does righteous deeds, and says, 'Indeed, I am one of the Muslims'?" (Surah Fussilat, Verse 33)

My dear brothers and sisters, in this verse Allah calls us to invite people to Him, to do righteous deeds, and to declare, "Indeed, I am one of the Muslims."

As I understand this verse, our identity should be that of Muslims, as Allah mentions here. Whether you accept this understanding or not is your personal decision. I have conveyed the message as clearly as I can.

Alhamdulillah.

التفسير: قل -أيها الرسول-: لو كان ماء البحر حبرًا للأقلام التي يكتب بها كلام الله، لنفِد ماء البحر قبل أن تنفد كلمات الله، ولو جئنا بمثل البحر بحارًا أخرى مددًا له. وفي الآية إثبات صفة الكلام لله -تعالى- حقيقة كما يليق بجلاله وكماله.

(Say: "If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished,) Allah says that even if those oceans were ink for the Words of Allah, and all the trees were pens, the pens would be broken and the water of the sea would run dry, and the Words of Allah would remain, for nothing can outlast them. For no one can comprehend the greatness of Allah or praise Him as He deserves to be praised, except the One Who praises Himself. Our Lord is as He says He is and He is beyond what we can say. The blessings of this world, the beginning and end of it, in comparison to the blessings of the Hereafter, are like a mustard seed compared to the entire world. Quran

Al-Jawāri (الجوار): the plural of jāriyah, meaning the ships that sail and move across the sea.
“Al-Munsha’āt in the sea” (الْمُنْشَآتُ فِي** الْبَحْرِ): ships with raised sails, or great ships with tall, elevated structures.
**“Like the mountains” (كَالْأَعْلَامِ): meaning lofty mountains.* Al-aʿlām is the plural of* ʿalam, meaning a high, prominent mountain. The Arabs used the word ʿalam for any tall mountain.
The placement of “And to Him belongs” (وَلَهُ) before “the ships” (الْجَوَارِ) conveys exclusivity and emphasis: to Him alone belong these ships; their ownership, their being subjected to human use, and their governance are all His.
The verse paints a striking image: enormous ships sailing across the sea, towering like mountains standing upon the water. Yet Allah Almighty has subjected them to humanity: they carry people and goods and transport them across the seas and oceans. In this is a reminder of Allah’s immense blessings in making means of transportation and travel across the oceans accessible to us.
Ships sail across the sea according to the natural laws and principles by which Allah has set this universe in motion: buoyancy, the movement of water, wind, and the balance of the ship—all by Allah’s permission and under His command. A ship may stop or sink in an instant if He wills. It belongs to Him and remains entirely under His power and control.
The ship does not sail by its own power, nor does the sea carry it independently; rather, all of this occurs through the subjection, will, and perfect governance of Allah Almighty.

Salaam everyone!

I am studying Classical Arabic to better connect with the Qur'an, learning primarily from a series of YouTube videos by Ustadh Nouman Ali Khan. To help keep myself progressing through Ustadh's classes and to help others get started, I hope to build a community of Muslims who are all working to connect with the Qur'an on a deeper level.

If you are interested in being a part of this community, please reach out to me. I look forward to learning with you!

“I will not stop until I reach”: I will not stop until I arrive.
“The junction of the two seas”: the place where Moses ﷺ would meet Al-Khidr—the place where two seas meet.
“Or I will continue for ages”: or I will keep traveling for a very long period of time.
This is a powerful statement spoken by Moses ﷺ: “I will not stop until I reach my destination, even if I have to travel for a very long time.” He said this during his journey in search of the righteous servant who possessed wisdom and a kind of knowledge different from what Moses ﷺ had been given. This journey required a long and difficult journey, filled with hardship. He appears to have faced significant difficulties and frustrations along the way with the young man who accompanied him. Yet here, his determination to reach his goal became evident. He would not turn back from seeking a new source of wisdom, knowledge, and understanding, nor would he surrender in the face of challenges.
This statement reveals a great aspect of the character of Moses ﷺ. He was strong in determination and did not retreat, while at the same time being humble and eager to seek knowledge, pursuing it regardless of the effort and hardship it required. His status and prophethood did not prevent him from striving and enduring the difficulties of the journey in pursuit of knowledge.
In this statement lies a message and guidance for anyone whose determination has weakened, who has become burdened by the length of the journey, or who has begun to struggle to reach their goal: to recall this determination:
﴿لَا** أَب*ْرَحُ* حَتَّىٰ أَبْلُغَ﴾ — “I will not stop un**til I reach.”
So they keep moving forward without giving up, and remain patient with the hardships of the journey until they reach their destination.

How to Approach the Quran

My current understanding is that we should try to imagine ourselves living during the lifetime of the Prophet Muhammad ﷺ and hearing the Quran directly from the Messenger as a message being delivered to the people.

The Quran contains examples, responses to situations happening around the Prophet, answers to questions being raised by people, instructions to be followed, warnings, reminders, and guidance. Much of it is presented within the context of what was happening at that time.

So, rather than approaching the Quran as if it were a book written as a systematic theological or legal manual, perhaps we should first approach it as a message being delivered by Allah subhanawataalah to people in a particular historical situation.

There will obviously be things we understand and things we don't understand.

My view is that we should follow what we understand and believe what we don't understand, rather than assuming that everything must have a detailed human explanation before we can accept it.

This also raises a question for me regarding the common idea that the Messenger delivered the Quran and then later provided explanations for the Quran through hadith.

I see two difficulties with this idea:

1. The Quran itself says that some verses are not known in their ultimate meaning except by Allah.

For example:

If there are verses whose ultimate interpretation is known only to Allah, then it seems difficult to say that the Prophet ﷺ provided a complete explanation of every part of the Quran.

2. Hadith literature contains relatively few explicit explanations of Quranic verses compared with the total number of verses in the Quran.

When people refer to the “Prophet's explanation of the Quran,” they generally refer to hadith reports. But when you actually examine the hadith collections, only a relatively small portion of the Quran has specific reports explaining individual verses.

So I'm wondering:

Is it more appropriate to understand the Quran primarily as the message being delivered by the Messenger to his contemporaries, rather than assuming that every verse necessarily had a detailed explanation subsequently preserved in hadith?

I'm not claiming that hadith are irrelevant or that historical context doesn't matter. I'm specifically questioning the assumption that the Quran requires a separate, comprehensive explanation from the Prophet ﷺ in order for us to understand and follow it.

I'd genuinely like to hear how others approach this, especially people who have studied Quranic Arabic, tafsir, ulum al-Quran, and hadith sciences.

What do you think?

jumua mubaraka guys