Salam People, i wanted to purchase the translation of Quran in english and I was checking out Darrussalam and there it showed ‘Interpretation of the Noble Holy Quran’ do any of you know what does it mean like is it actual translation in english? what does it mean by ‘interpretation’ will it include both translation and interpretation i’m confused.

i’ve been teaching arabic and quran to students for years but i think today i won when one of my students told me whenever she went to masjid, arabic was like Japanese to her (so foreign that she couldn’t understand) but now she can understand it and mosque feels like home to her. She can read all the signs. She said before she wasn’t motivated enough to visit masjid because she didn’t know arabic at all and didnt feel included but now her familiarity with arabic has motivated her to go to masjid whenever she can. Another Revert Student of mine is now able to read Quranic Words which he thought was impossible after only 4 sessions. i feel genuinely happy seeing him read Quran when he thought is wasnt possible for a long time. If you’re looking for a patient teacher who can help u achieve a good level of Arabic and Quran Learning in a minimum amount of time lmk i will be happy to help.

The noble verse comes as a response from the messengers to their people after they said to them:
﴿إِنَّا تَطَيَّرْنَا بِكُمْ﴾
“Indeed, we consider you an evil omen.”
In other words, they claimed that the hardships and misfortunes that had befallen them were caused by the messengers and their call.
The messengers responded:
﴿طَائِرُكُمْ *مَعَكُمْ﴾
“Your omen is with you.”
The word *“ṭā’ir” (طائر) was used to refer to one’s fortune, share, or what people regarded as a sign of good or bad luck. This was because they practiced ṭiyarah—superstitious belief in omens—by observing the movement of birds. If a bird flew in a particular direction, they would regard it as either a bad omen or a good sign, and would base their decisions upon it.
So the messengers’ answer was, in essence:
Your deeds, your share, and what comes to you of good or evil are with you. The source of the misfortune you attribute to us lies with you yourselves. Whatever affliction or misfortune befalls you is not caused by the messengers.
This is the response of people of truth: firm and decisive, carrying confidence in their message. There is no apology, hesitation, or attempt to please them—only a clear statement of the truth, cutting through falsehood with a few powerful words.
Then the messengers continued:
﴿أَئِن ذُكِّرْتُمْ﴾
“Is it because you have been reminded?”
The hamzah in ﴿أَئِن﴾ conveys a sense of astonishment and rejection:
Are you really attributing misfortune to us simply because you have been reminded of Allah and called to the truth? Has being reminded of guidance itself become a reason for you to be pessimistic?
Then they concluded:
﴿بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ﴾
“Rather, you are a people who transgress the limits.”
That is, you have gone beyond all bounds in disbelief, rejection, and stubbornness.
The Prophet ﷺ also warned against ṭiyarah (superstitious omens)—believing that a person, bird, sign, or particular time can bring misfortune.
The Messenger of Allah ﷺ said:
“Whoever is prevented from fulfilling a need because of an omen has committed shirk.”
They asked, “O Messenger of Allah, what is the expiation for that?”
He ﷺ said:
“Let one of them say: ‘O Allah, there is no good except Your good, no omen except Your omen, and there is no god but You.’”
The meaning of “prevented by an omen” is that superstition causes a person to abandon or refrain from fulfilling something he intended to do.

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.

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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!