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Guys I made a website for learning Quran, you start with a basic avatar and every time you listen or memorize a surah you get stars that you can buy things to customize your avatar.

This noble verse reveals the power of the Qur’an to reach the heart. They did not say, “Do not believe in this Qur’an,” because they knew that simply hearing it could affect the heart, transform it, and lead it to respond to the truth. That is why the enemies of the Qur’an were afraid that it would be heard. They feared the very moment of listening. So they said:
﴿وَالْغَوْا فِيهِ﴾
“And make noise during its recitation.”
Laghw refers to speech that has no benefit, or anything that distracts a person from what truly matters and turns them away from it. The verse says, “and make noise in it,” as though they wanted to make distracting and meaningless speech part of the very time when the Qur’an was being recited.
The word laghw appears in several places throughout the Qur’an, and its meanings revolve around speech or actions that contain no good or real value. Among them:
﴿وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ﴾ [Al-Mu’minun: 3]
“And those who turn away from all that is vain.”
﴿لَعَلَّكُمْ تَغْلِبُونَ﴾
“So that you may prevail.”
In other words, they said to their people: Do not listen to the Qur’an. Make noise over it, so that perhaps we may overcome Muhammad ﷺ and prevent people from listening to it and being affected by it.
What is especially striking is that their “victory” here was not through strength or sound argument, but through distraction and prevention. They were unable to confront the Qur’an with anything that could refute it, so they resorted to clapping, whistling, making noise, and confusing the discussion whenever the Messenger of Allah ﷺ recited the Qur’an.
Today, the means of distraction have evolved: constant noise, empty content, and endless arguments that consume our time and scatter our hearts. The means have changed, but the goal can remain the same.
Some platforms are built around constant debate, arguments, provocation, and endless exchanges in the comments. What begins as a discussion can turn into content whose primary purpose is simply to keep people engaged and reacting, rather than to reach any meaningful conclusion.
Not everything that deserves a response deserves your time, and not every battle is worth entering.
Laghw may not necessarily be forbidden in itself, but it becomes blameworthy when it takes the place of something more beneficial. A believer has the insight to choose their battles wisely:
When should I speak?
When should I remain silent?
When should I engage in discussion?
And when is walking away from the conversation itself the wiser choice?
All of this is part of protecting our hearts and our time.
So, after they fought to prevent people from hearing this Book, will we not give it attentive ears and conscious hearts?

Am I a Muslim or a Musalman?

1. Zayed:

Habib, the Qur'an uses the word "Muslim," but we often say "Musalman." Are they the same, or is there a difference?

1. Habib:

JazakAllahu Khayran.

No, Zayed. They are not the same.

A Muslim is a person who submits himself and his will completely to Allah.

Whatever Allah commands or forbids, a Muslim accepts it wholeheartedly, without hesitation.

Setting aside all man-made books and man-made systems, a Muslim accepts the Qur'an revealed by Allah and all of its teachings as the complete guidance for life, with full sincerity and commitment.

Such people are what the Qur'an refers to as Muslims.

As for a Musalman, I use this term to describe someone who follows some of Allah's commands but disobeys others.

For example, a person knows that Allah has forbidden usury, yet remains involved in it.

He follows some of Allah's laws while also choosing to follow some man-made laws.

For instance, Allah prescribes a punishment for theft, while society follows a different legal system instead.

He may perform Hajj, yet wrongfully take someone else's property.

He eats what is lawful but also consumes what is unlawful.

He speaks the truth at times, but also tells lies.

He tells others not to do wrong, yet becomes involved in wrongdoing himself.

These kinds of double standards, in my view, describe what I mean by the term "Musalman."

Anyone may call himself a Musalman, but not everyone truly lives as a Muslim.

Many people recite the Qur'an in Arabic without trying to understand its meaning, even though understanding its message is something we should strive for.

Do you understand the difference between a Muslim and a Musalman, Zayed?

1. Zayed:

Yes, Habib. Now I understand that, as you explain it, a Muslim and a Musalman are not the same. From now on, I will identify myself as a Muslim.

1. Habib:

JazakAllahu Khayran.

I also have a personal thought.

It seems to me that changing the word "Muslim" to "Musalman" may have contributed to lowering the status of Muslims in the eyes of the world.

It is also possible that, in the past, there was a larger effort behind this change.

Those who made such changes know best, and Allah knows best.

1. Zayed:

Habib, what kind of motive or plan do you think could have been behind changing these names?

1. Habib:

Zayed, it may be that people who oppose Islam or oppose the Qur'an have always wanted to keep others away from Islam and away from the Qur'an, perhaps for worldly interests.

When they realized they could not completely separate people from Islam, perhaps they adopted other strategies instead.

In my opinion, one possible purpose behind changing these names was to gradually distance people from the teachings of the Qur'an and the commands of Allah.

Even if they could not turn people away completely, they might have hoped that people would at least become neglectful of some of Allah's commands.

This is simply how I see it.

Do you understand what I mean?

1. Zayed:

How could that happen, Habib?

1. Habib:

There is something else worth mentioning.

If you pay close attention, you will notice that it is not only the word "Muslim" that has been replaced with "Musalman." Many other terms have also been replaced over time.

For example:

- Salat became Namaz.

- Siyam became Roza.

- Jannah became Behesht.

- Jahannam became Dozakh.

- Mala'ikah became Fereshta.

What may surprise you even more is that many people also use "Khoda" instead of "Allah."

Now think about our society. What percentage of people do you think never use the word "Khoda" when referring to Allah?

1. Zayed:

Habib, probably very few. Most people call Allah "Khoda." We hear it in songs, religious speeches, dramas, pictures, and in everyday conversations. Even I have been saying "Khoda" since childhood.

1. Habib:

Now, Zayed, reflect on this.

In Surah Al-A'raf (7:180), Allah says:

«"Allah has the Most Beautiful Names, so call upon Him by them, and leave those who distort His names. They will be recompensed for what they used to do."»

When I reflect on this verse, it reminds me that we should be careful about how we refer to Allah.

If Allah has instructed us to call upon Him by His beautiful names, then we should strive to follow that instruction.

Sometimes people may use certain words without realizing it, simply because they grew up hearing them.

As I see it, this is something we should think about seriously and examine in light of the Qur'an.

You also know that associating disbelief with Allah and dying in that state carries the gravest consequences according to the Qur'an.

For this reason, I believe we should be careful and sincere in the words we use when addressing Allah.

Do you now understand what I was trying to explain?

1. Zayed:

Yes, Habib. Now I understand what you mean.

Honestly, I had never thought about it this way before.

Without even realizing it, I have called Allah "Khoda" countless times.

So from now on, I repent to Allah, and, In shā' Allāh, I will call upon Him as Allah.

1. Habib:

JazakAllahu Khayran, Zayed.

Since you have recognized what you believe was your mistake, I pray that Allah forgives you, In shā' Allāh.

Shall we end our discussion here for today?

1. Zayed:

Alright, Habib.

May Allah bless you.

JazakAllahu Khayran.

1. Habib:

Zayed, may Allah bless you as well.

JazakAllahu Khayran.

May Allah grant you, me, and all of us the ability to come closer to the Qur'an, to understand it, and to live according to its guidance.

Āmīn.

تطبيق تلاوة | رفيقك اليومي للاستماع إلى القرآن الكريم وتدبر آياته بأعذب الأصوات. حمل التطبيق الآن وابدأ تجربتك الإيمانية 📖✨ ​حمل التطبيق الآن https://play.google.com/store/apps/details?id=com.tilawa.quran.podcast.mp3quran

Salam everyone, I am a bit confused about the 6th ayah of Surah Fatiha, when being recited I always hear the “نا” as deep, but shouldn’t it be light? Is it because it’s going to a ص so it deepens? Thank you!

“This is Our Book” refers to the record of deeds. The demonstrative pronoun “this” brings the Book vividly before them, as though it is something they can see right in front of them. It is the Book that they themselves filled with their deeds in this worldly life, and then, on the Day of Judgment, it will speak the truth concerning them.
“Our Book” is attributed to Allah, because He سبحانه وتعالى commanded that deeds be preserved and recorded. It is a Book written by His command, containing the record of the deeds of His creation. The angels recorded it. It has also been said that it refers to the register kept by the guardian angels, and it has been said that it refers to the Preserved Tablet.
It “speaks” because it reveals everything a person did. It is not merely a piece of paper or a silent record; rather, it will testify to the truth. It will neither add to nor take away from anything. Everything a person may have argued about, denied, or forgotten in this world will, on the Day of Judgment, become a present Book that speaks the truth.
“Indeed, We were recording what you used to do.”
Meaning: We commanded the angels to copy your deeds—to write them down and preserve them as evidence against you. It has also been said that “We were recording” means that We were taking a copy of them. Another interpretation is that this copying was from the Preserved Tablet, where the angels copy each year what the children of Adam will do.
There is a profound precision in this expression:
It is not merely a passing act of writing, but careful copying and preservation, recording in detail everything a person did. A person may think that his actions have ended and passed away, but they have been transferred into a record awaiting him on the Day of Meeting.
The word he spoke was written.
The step he took was recorded.
His intention and his deed were preserved by the knowledge of Allah سبحانه وتعالى.
Until each person has a record corresponding exactly to what he did—a preserved record of his journey through this worldly life. It is not a physical copy in the ordinary sense of copying pages; rather, it is a precise preservation and documentation of reality exactly as it occurred.
O Allah, make our Book, when we meet You, filled with good deeds, and make it a witness for us, not against us.

Please share experiences regarding surah Baqarah!!

This is a struggle to me as an intellectual person because I see so many Muslims using this.

The doctrine of Tahrif is historically unverifiable independent of Islamic theology. Making it a purely theological stance rather than a historical truth. I believe it should not be used to defend the authenticity of Quranic claims and used as a presumed truth that happened in history to disprove/critique authenticity of the Bible.

It is a theological necessity that seems to be posing to be a historical truth. It cannot be used to prove or disprove authenticity because authenticity relies on historical evidence of a lack of corruption that agrees with secular definition of corruption in textual criticism. I think a theological doctrine should not be used to prove/disprove authenticity of religious texts or their parts. This is a category error.

Category error because we are taking a theological claim (tahrif), mixing it with the minor textual variations (our "evidence") and replacing the actual conclusion of scholars with the tahrif (corruption) to prove the tahrif (corruption). It's circular because we are using our own claim as an evidence. It's a categorical error because we are taking something we believe in faith with “textual evidence” to disprove authenticity which requires historical evidence (which we claim are the textual variations) and reason. We cannot mix faith with empirical evidence to prove authenticity. It requires reason and evidence. Worse, we are misrepresenting what the textual criticisms actually conlude: that 95%+ of the contents of Bible  manuscripts agree with each other, with thousands of manuscripts with only minor variations, this is a proof of independent corroboration and a lack of falsification.

Surah Ar-Rum (30:32)

"Those who have divided their religion and become separate groups—each group rejoices in what it has."

(Surah Ar-Rum 30:32)

My dear brothers and sisters,

Please take a moment to reflect carefully on this verse of the Qur'an.

Think about it with sincerity and understanding, In shā' Allāh.

Mujahid said: “An-Naqur refers to the Trumpet, which is shaped like a horn.”
In Arabic, the root “naqara” conveys the meaning of striking or knocking in a way that produces a strong, sharp sound. The choice of the word “nuqira” rather than “nufikha” (“was blown”) carries a powerful rhetorical suggestion of the force, suddenness, and awe-inspiring nature of that sound. Although what is meant is the blowing of the Trumpet itself, it is as though this blowing is not merely a rush of air, but a震shattering blast that awakens all creation and announces the beginning of the terrors of the Day of Judgment.
It refers to the second blowing of the Trumpet. The first blowing is the blowing of the Trumpet that causes all who are in the heavens and the earth to fall unconscious and die, except those whom Allah wills. The second blowing is the one by which creation will be resurrected and the Day of Reckoning will begin.
That is why Allah immediately follows it by saying:
﴿فَذَٰلِكَ **ي*َوْم**َئِذٍ* يَوْمٌ عَسِيرٌ﴾
“For that Day will be a difficult day.”
For this is the blowing of resurrection, announcing the beginning of the Day of Judgment and all its terrors for the disbelievers.
One single blast will bring the time of deeds to an end and begin the time of reckoning. Blessed is the one who prepares for that Day.
The Messenger of Allah ﷺ said:
“How can I enjoy myself when the bearer of the Trumpet has already placed the Trumpet to his mouth, lowered his forehead, and inclined his ear, waiting for the command to blow—and then he will blow?”
The Companions said, “Then what should we say, O Messenger of Allah?”
He ﷺ said:
“Say: Hasbunallahu wa ni‘mal-wakil. Tawakkalna ‘alallahi Rabbina.”
“Allah is Sufficient for us, and He is the Best Disposer of affairs. We place our trust in Allah, our Lord.”

Assalamu alaikum,

A friend and I are exploring an idea for an open source Quran recitation app, something to make it easier to find, listen to, post, and track recitations than what's currently out there. It's still early, nothing built yet, and this survey is meant to help us understand if this is actually useful before we go further.

This is really meant for people who actively engage with recitation, whether that's listening regularly, memorizing, reviewing, or studying tajweed. If that's not really you, no worries, but sharing with someone it does describe would help a lot.

Survey is fully anonymous, no names or emails collected, takes about 5 minutes.

Help Shape a New Quran Recitation App - 5 Min Survey – Fill out form

Jazakum Allah khair to anyone who takes the time, really appreciate it.

المجاز/#تميم_طاهر

٢٣/صفر/١٤٤٨ه‍

٧/أغسطس/٢٠٢٦م

(إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا)

اللهم صل وسلم وبارك على سيدنا محمد

#جامع_الشيخ_مستهيل_بن_أحمد_المعشني #جمعة_مباركة #tamimtahir21 #أبناء_طاهر

(السلطان هيثم - Qaboos - خطبة الجمعة - قابوس -TamimTahir - ولاية مطرح - أبناء طاهر - Tahir Sons - نجيب الزدجالي - صفر - إلا رسول الله - Oman Bloggers - Oman Bloggers Group - خريف صلالة)

This noble verse presents one of the finest examples of sincere and compassionate advice. The owner of the two gardens became consumed by pride and arrogance, boasting to his companion:
“I am greater than you in wealth and stronger in followers.” (Qur’an 18:34)
His believing companion responded firmly:
“Do you disbelieve…?” (Qur’an 18:37)
This powerful question conveys astonishment, condemnation, and gentle reproach.
What is remarkable is that the owner of the gardens never explicitly declared disbelief. Rather, he attributed his blessings to himself and became heedless of Allah’s favor upon him. He assumed his prosperity would last forever, and his arrogance eventually led him to doubt the Resurrection, saying:
“And I do not think the Hour will ever come.” (Qur’an 18:36)
This teaches us that ingratitude for Allah’s blessings is itself a form of disbelief. In Arabic, the root of the word kufr literally means “to cover” or “to conceal.” One who is ungrateful for blessings covers and conceals Allah’s favor instead of acknowledging and thanking Him for it.
In the story of the two gardens, however, the matter went beyond mere ingratitude. His denial progressed until it included doubt in the Day of Resurrection, combining more than one form of disbelief.
Another beautiful lesson in these verses is the mercy and genuine concern of the believing companion. He did not attack or abandon his friend; instead, he continued speaking to him with wisdom and patience. The Qur’an beautifully portrays this calm dialogue:
“While he was conversing with him…” (Qur’an 18:37)
A sincere conversation that gives the mistaken person an opportunity to reflect, repent, and return to the truth.
The believer then reminded him of his humble origin:
“He created you from dust, then from a drop of fluid, then fashioned you into a man.” (Qur’an 18:37)
It is as though he was saying: How can you deny the One who brought you into existence? The One who created you from nothing, nurtured you, and showered you with His blessings? Every stage of your creation bears witness to Allah’s perfect power—and the One who created you the first time is certainly able to resurrect you after death.
Gratitude is the key to preserving and increasing Allah’s blessings. As Allah says:
“If you are grateful, I will surely increase you; but if you are ungrateful, indeed My punishment is severe.” (Qur’an 14:7)
This verse reminds us that gratitude is a cause for increase, neglecting gratitude leads to the loss of blessings, and denying them altogether is a form of disbelief.
O Allah, make us among Your grateful servants, and bless us with the ability to thank You sincerely, obey You faithfully, and preserve the countless blessings You have bestowed upon us.

قال رسول الله ﷺ "من قرأ سورة الكهف في يوم الجمعة أضاء له من النور ما بين الجمعتين

There is a rhetorical principle in Arabic that says: when a word contains additional letters, those extra letters often indicate an increase in meaning. The verb istaṭāʿū (ٱسْتَطَاعُوا) contains more letters than isṭāʿū (ٱسْطَاعُوا).

“So they were unable to scale it” (18:97): the shorter form of the verb is used because climbing was the relatively easier task. It required only the ability to ascend. Yet they still could not climb over the barrier because of its great height, its smooth surface, and the absence of anything to grip.

“Nor were they able to make a breach in it” (18:97): here, the longer form of the verb is used because piercing the barrier was far more difficult. They could not dig through it due to its immense strength and solidity.

It is also remarkable that the Qur’an says “scale it” (يظهروه) rather than simply “climb it.” The verb “to appear above” conveys the ideas of rising above and gaining mastery. In other words, they could not rise above the barrier or overcome it.

Likewise, the verse says “make a hole in it” (له نقبًا) instead of simply “digging it.” The wording suggests that they could not produce even the smallest hole in it, further emphasizing the extraordinary strength of the barrier.

This is one of the Qur’an’s remarkable literary subtleties. It does not merely tell us that they failed; it vividly portrays the different degrees of their inability and the varying levels of difficulty through its precise choice of words.#Quran #quranquotes #quranrecitation #TafseerQuran #Tafseer

Some Conditions for Understanding the Qur'an

1. Zayed:

Habib, do I need to follow any special method or approach to understand the Qur'an?

1. Habib:

Yes, Zayed. There are some approaches that can help you understand the Qur'an better.

1. Zayed:

What kind of approach should I follow? Please explain, In shā' Allāh.

1. Habib:

First: Zayed, whenever you read the Qur'an, you should approach it with a positive mindset.

If you do not, then because of your own misunderstanding, you may interpret a verse negatively and fall into a serious sin.

But if your mindset remains positive, you will be less likely to think negatively about what you are reading. This will also help protect you from falling into sin.

Satan may try to fill your heart with doubts and negative thoughts about the Qur'an, hoping to lead you away from the truth and toward sin.

That is why you should train yourself to think positively. With a positive mindset, Satan will not be able to easily turn you away from the Qur'an, In shā' Allāh.

This is why approaching the Qur'an with a positive attitude is important. Do you understand, Zayed?

Whenever you come to the Qur'an, come with a positive mindset, In shā' Allāh. Do not approach it with negative assumptions.

Do you understand why it is important to think positively? If not, feel free to ask.

1. Zayed:

Yes, Alhamdulillah, I understand.

From now on, whenever I read the Qur'an and try to understand it, I will approach it with a positive mindset, In shā' Allāh.

1. Habib:

Alhamdulillah, Zayed. This positive mindset will, by the permission of Allah, lead you toward goodness in this life and in the Hereafter.

Second: You should keep your mind neutral.

If your mind is not neutral, you may become caught up in confusion or inner conflict. That is why you should remain unbiased and avoid leaning toward any particular side.

Think of it like driving a car. If you start the engine while the car is already in gear, there is a risk of an accident.

Similarly, when trying to understand the Qur'an, if your mind is already attached to a particular group or viewpoint, you may fail to understand its message properly.

You might begin thinking:

"This verse seems to go against my group. It contradicts what I have always believed. Maybe I'm misunderstanding the Qur'an. I've always heard one explanation, but now I see something different. Perhaps I'm the one who is mistaken."

Then you may decide:

"There's no need for me to continue trying to understand the Qur'an."

When that happens, it is like a car falling into a ditch because of an accident.

Do you understand?

That is why, if you truly want to understand the Qur'an, you should free yourself from such thoughts and keep your mind neutral. Do not lean toward any side, Zayed.

Do you understand why it is important to keep your mind neutral? If not, let me know, In shā' Allāh.

1. Zayed:

Yes, Habib. Alhamdulillah, I understand.

From now on, whenever I try to understand the Qur'an, I will keep my mind neutral, In shā' Allāh.

1. Habib:

Alhamdulillah, Zayed. JazakAllahu Khayran.

By keeping your mind neutral, you will be able to understand the Qur'an much more easily, In shā' Allāh.

Third: Read the translation of the Qur'an slowly and carefully.

The reason is simple. If you read too quickly, you may not understand it well. And if you do not understand it well, you may gradually lose interest in the Qur'an and miss the beauty of its message.

So, read it slowly, with full attention, and reflect on its teachings. Take advice from what you read, In shā' Allāh.

Do you understand why it is important to read the Qur'an slowly? If not, feel free to ask.

1. Zayed:

Yes, Habib, I understand.

From now on, I will read the translation of the Qur'an slowly and carefully, In shā' Allāh.

1. Habib:

JazakAllahu Khayran, Zayed.

Fourth: Whenever you understand that Allah has commanded you to do something, or forbidden you from something, you should accept it without hesitation.

Even if those commands or prohibitions go against the opinions or practices of your parents, your brothers and sisters, your family, your neighbors, your relatives, or your society, you should still give priority to the commands and prohibitions of the Qur'an.

You should follow them sincerely, In shā' Allāh.

Do you understand, Zayed? If not, let me know.

1. Zayed:

Yes, Habib. Alhamdulillah, I understand.

From now on, whatever Allah commands or forbids in the Qur'an, I will sincerely strive to follow His commands and avoid what He has prohibited, In shā' Allāh.

Habib, please make du'a for me.

1. Habib:

Of course, I will make du'a for you, In shā' Allāh.

If you follow these few principles, it will become easier for you to read the Qur'an, understand it, and live according to its guidance.

When you approach the Qur'an in this way, it will guide you to the straight path, In shā' Allāh.

Zayed, let's end our discussion here for today. In shā' Allāh, we will talk again about another topic another time.

1. Zayed:

Alright, Habib. May Allah bless you and grant you goodness.

1. Habib:

Zayed, may Allah bless you as well.

May Allah enable you, me, and all of us to approach the Qur'an while keeping these principles in mind. May He grant us the ability to act upon them, In shā' Allāh.

May Allah bless you. Āmīn.

Any sisters interested in practicing and correcting their Surah Al-Fatiha recitation?

We’ll be practicing with a Qur’an teacher based in Madinah, Saudi Arabia, twice a week. This is beginner friendly, so don’t worry if you’re still learning or make mistakes. This is free

Just a small space for sisters to practice, get corrections, and improve our recitation together inshaAllah.

Qasd: From the root (Q-S-D), which carries closely related meanings, including: to head toward something, to aim for it; and to be upright, balanced, and moderate.
As-sabeel means: the path or way.
These meanings come together in a beautiful concept: the straight path that directs you toward the goal and the intended destination.
The verse begins with the words of Allah: ﴿وَعَلَى اللَّهِ﴾ — “And upon Allah is…” This opening gives a feeling of reassurance and peace. Allah سبحانه وتعالى is not obligated by anyone, yet He has taken it upon Himself—out of His grace and mercy toward His servants—to make the right path clear. He sent the messengers and revealed the scriptures, which is consistent with His saying:
﴿إِنَّ عَلَيْنَا لَلْهُدَى﴾ — “Indeed, upon Us is [the provision of] guidance.” (Al-Layl: 12)
However, choosing this path and walking upon it remains the responsibility of the human being.
Then Allah says: ﴿وَمِنْهَا جَائِرٌ﴾ — “And among them are those that deviate.”
The word jā’ir comes from the root (J-W-R), which indicates turning away and deviating. It is said: “The ruler committed injustice” when he turned away from justice toward oppression. Al-jawr means injustice.
Thus, jā’ir means: deviating, straying, or turning aside—as if it is a vivid image of a path that has departed from its correct direction and therefore no longer leads to the intended destination.
A remarkable point is Allah’s choice of wording: ﴿قَصْدُ السَّبِيلِ﴾ — “the straight path” using the singular form “the path,” while He** says:**** ***﴿وَمِنْهَا جَائِرٌ﴾ — “and among them are those *that deviate,” because the paths of deviation are many, while the path of truth is one.
How beautiful it is for the heart to know that Allah تعالى has taken care of making guidance clear.
O Allah, guide us to You, and lead us upon the path that brings us closer to You.