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tanadrin · 5 months

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Shoemaker on literacy, memory, oral tradition, and the Quran:

Studies of literacy in pre-Islamic Arabia have been severely overlooked in recent Quran scholarship; in fact, literacy in the 7th century Hijaz was "almost completely unknown" and "writing was hardly practiced at all in the time of Muhammad." "[T]here seems to be a widespread agreement among experts on the early history of the Arabic language 'that, before and immediately after the rise of Islam, Arab culture was in all important respects fundamentally oral.'" Ancient graffiti in the region seems to have been a bit like early runic writing in Scandinavia--not central to the culture, mostly decorative and incidental, and certainly not used for long, important texts. "There is, in effect, a lot of 'Kilroy was here' scattered across the Arabian desert." Indeed, most of these graffiti are personal names or private in nature--we're not talking monumental inscriptions here, we're talking bored herders scratching stuff onto rocks to pass the time.

Southern Arabia and the larger oases to the north had more in the way of literate elites (and thus things like monumental inscriptions), but these places were far from the central inland Hijaz. If someone in this region did want to become literate, they would probably have learned to read and write in Greek or Aramaic, which were useful and important linguae francae.

As in very early Christianity, writing occupied a controversial position vis a vis orality--oral tradition was primary for the production and transmission of culturally important things like religious texts, poetry, literary prose, genealogy, and history. The shift to a literate culture came only with the expansion of Muhammad's polity into a wealthy, multicultural empire rather than a tribal state. Indeed, much of the early Caliphate's administration used Greek and other languages--Arabic entered administration only slowly, since a lot of early bureaucrats were drawn from the Roman and Sasanian bureaucracy.

And like early Christianity, another reason not to feel any urgency to write down Muhammad's teachings was that early Muslims expected the end of the world to come very soon, maybe initially even before Muhammad's own death.

The dialect of the Quran is distinctive and unusual; it is very difficult to locate where this dialect might have originated. Ahmad Al-Jallad tentatively identifies an Old Hijazi dialect, but the evidence for this dialect (besides the Quran itself) is limited and mostly much more recent, and he assumes the Quran was produced in the Hijaz.

The Arabic of the Quran can probably be identified with the prestige dialect of Levantine Arabic in the Ummayad period, but the origin of that dialect, and what Arabic dialects were brought together there in that time, is hard to ascertain with certainty.

Shoemaker thinks the Quran started as short collections drawn from individual memories following the conquest and encounters with widespread literacy; these collections would have been considered open, and subject to influence from oral tradition. They were combined into increasingly larger collections, with additional traditions and revisions, emergin as something like divergent versions of the Quran (though still not fully static and closed). Finally, the traditions of these regional versions, with other written and oral traditions, were fashioned into their canonical form under Abd al-Malik, and this version was progressively enforced across the empire.

Shoemaker brings in memory science and the anthropology of oral cultures: memory is highly frangible and fallible. Even though it functions well for day to day tasks, it's important not to overlook how common misremembering and re-remembering alters information in both personal and collective memory when talking about a text that even Islamic tradition agrees was not written down within Muhammad's lifetime.

Most forgetting occurs shortly after an event in question; a small core of memories we develop about an event will persist for a significant time after. These findings have been corroborated both in the lab and in the circumstances of everyday life.

Memory is not primarily reproductive; literal recall is, in evolutionary terms, pretty unimportant, and brains omit needless detail. Remembering thus involves a lot of reconstruction more than it does reproduction; memories are storied piecewise in different parts of the brain, and are assembled on recall, with the gaps being filled in using similar memory fragments drawn from comparable experiences.

Note Bartlett's experiments using a short Native American folktale; when asked to recall this story, even after only fifteen minutes participants introduced major and minor changes. Subsequent recall didn't improve accuracy, though the basic structure of the memory developed pretty quickly in each individual. But this structure was not especially accurate, and significant details vanished or were replaced with new information. Most often this information was drawn from the subject's culture (in this case, Edwardian England), forming a memory that made more sense to them and had more relevance in their context. The overall style was quickly lost, and replaced by new formations, and there was a persistent tendency to abbreviate. After a few months, narrative recall consisted mostly of false memory reports, a finding verified by subsequent replications of his experiments.

Experiential and textual memory in particular degrades very rapidly; this degredation is much faster when information is transmitted from one person to another. Epithets change into their opposites, incidents and events are transposed, names and numbers rarely survive intact more than a few reproductions, opinions and conclusions are reversed, etc. Figures like Jesus or Muhammad will hardly be remembered accurately even by people who knew them.

The style of the Quran (e.g., prose, and often terse, elliptic, and occasionally downright nonsensical prose at that) does not lend itself to memorization; Shoemaker argues it is only possible for people to memorize the Quran now because it has become a written document they can consult in the process.

Eyewitness testimony is of course also notoriously unreliable, despite what apologists (in particular Christian apologists) have argued. Cf. Franz von Liszt's experiment in 1902, where a staged argument in a lecture escalates to one student pulling a gun on another--after revealing this event was scripted and staged, and asking different students to recall the details of the event at different intervals afterward, literally none of them got it right--the best reports, taken immediately, got things about one quarter correct. Even repeatedly imagining a scenario vividly enough can eventually lead to a false memory of it occurring (a phenomenon which may explain some alien abduction reports). People mistake post-even hearsay or visualization for firsthand knowledge, especially in the case of dramatic events.

What memory excels at is remembering broad strokes--we are adapted to retain the information which is most likely to be needed, i.e., the gist (or, more likely, the broad themes) of events and information, and not its exact form.

There's a long digression here about John Dean's testimony on the Watergate conspiracy--this may be the first book in early Islamic studies to have Richard Nixon in the index.

Even competitive memory champions train for short-term recall of large amounts of information; they, and other people with preternaturally good memories, are of course exceedingly rare. It's very unlikely that someone could remember, several decades after the fact, precisely (or even mostly) what was told to them by their friend whose brother's wife's cousin was really there. So even within the traditional account of the Quran's composition, it makes no sense to claim it is in fact the verbatim word of Muhammad.

As in the case of Solomon Shereshevski, when you do have preternaturally good recall even for (say) lists of nonsense syllables, the result is actually kind of debilitating--you have so many useless details to sort through, it makes it quite hard to function at an abstract level. And hyperthymesiacs, though they exhibit a high level of recall about their past, still often remember things incorrectly, at about the same rate as people with normal memories--they are no less susceptible to false or distorted memories.

Nevertheless most modern scholars treat the Quran as a verbatim transcript of Muhammad's words. This is exceedingly unlikely! Especially given that "group" or "collaborative" memory--memories as reconstructed by individuals working together--appears to be even less accurate than individual memory. You get better results having people try to recall events by themselves.

Since during the age of conquests the majority of converts were not closely preoccurpied with the interpretation of the Quran, it would have had to have been rediscovered and hermeneutically reinvented later; the memory of Muhammad's words were being shaped by the nature of the community he founded, as its members collective and individual needs continued to evolve along with the context of transmission.

Many people, both scholars and the general public, seem to believe that people in oral cultures have remarkable capacities for memory not possessed by those of written cultures. Study of oral cultures has shown this is demonstrably false; literacy in fact strengthens verbal and visual memory, while illiteracy impairs these abilities. People in literate cultures have better memories!

Oral transmission is not rote replication; it is a process of recomposition as the tradition is recreated very time it is transmitted. Oral cultures can effectively preserve the gist of events over time, but each time the details are reconstituted, and the tradition can radically diverge from its first repetition, with the stories of the past being reshaped to make them relevant to the present and present concerns.

The collective memory of Muhammad and the origins of Islam as preserved in the Sunni tradition would have forgotten many details as a matter of course, many others because they were no longer relevant to the later Sunni community, and they would have been reshaped in ways that made them particularly suited to the life and community of their contemporary circumstances, exemplifying and validating their religious beliefs--ones very different from those of Muhammad's earliest followers.

The early Muslim conquests put a comparatively small number of soldiers, scattered across a huge territory, in a wildly different cultural and social context, especially in close contact with different Christian and Jewish communities, esp. in the Levant, which rapidly became the cultural center of the new empire. Jews and Christians may have joined the new religious community in large numbers in this time also; their faith and identity would have continued to evolve in this period, as we would expect from comparative episodes in the history of other religions. By the time that Muhammad's teachings were formally inscribed, the memories of his few hundred initial companions would have been transmitted and dispersed to a large number of people in a totally different set of circumstances, with consequences for how those memories exactly were recalled.

Jack Goody, researcher on oral traditions: "It is rather in literate societies that verbatim memory flourishes. Partly because the existence of a fixed original makes it much easier; partly because of the elaboration of spatially oriented memory techniques; partly because of the school situation which has to encourage "decontextualized" memory tasks since it has removed learning from doing and has redefined the corpus of knowledge. Verbatim memorizing is the equivalent of exact copying, which is intrinsic to the transmission of scribal culture, indeed manuscript cultures generally."

Techniques like the ars memoriae belong to literate cultures and were invented by literate people; they are unknown in oral cultures. Oral and literate cultures in fact have a radically different idea of what it means for a text to be "the same"--in the former, word-for-word reproduction is not necessary. A poem can be "the same poem" even if every time it is performed it is largely unique.

Case of the Bagre, the sacred text of the LoDagaa people of Ghana, an extended religious poem used in a liturgical context. Variations in its recitation aren't just variations in wording; changes in recitation can be radical, and the last version is always the starting point. Nevertheless (as in other oral cultures) it is considered "the same," functionally identical with each recitation. These differences appeared even among different performances by the same reciter, or multiple times in the same ceremony. Even the most formulaic parts have great variability. Similar variability in oral texts in other oral cultures has been documented by other anthropologists, including for historical events.

Shoemaker notes that the tradition that the Vedas were transmitted without variation from the time of their composition remains an article of faith in some quarters of South Asian studies; this flies in the face of all available evidence. In fact we have no idea what the state of the Vedic texts was prior to the earliest manuscripts; they may have been written all along.

Collective memory is shaped by contemporary cultural imperatives--examples of Abe Lincoln, a white supremacist considered nothing special by his peers; Christopher Columbus, once revered; the last stand at Masada, considered a minor event of little importance to broader Jewish history until the founding of Israel.

There doesn't have to be any conspiracy or coordinated effort for false narratives about the past to take root.

The hard horizon of communicative memory is around eighty years; so historical consciousness basically only has two modes: the mythic past of collective memory, and the recent past less than eighty or so years ago.

Lack of a clear "generic" monotheism in the Hijaz around the time of Muhammad's birth means the expectations and memory of Muhammad would have been profoundly shaped by Christian and Jewish beliefs.

Early Islam, like early Christianity, wasn't old enough to have a clear distinction between historical/origins memory and recent/communicative memory.

"For most of the seventh century, then, Muhammad’s followers had a memory that was still immersed in the social and cultural milieux of the late ancient Near East, from which they had yet to clearly differentiate themselves. They eventually would do this in large part by developing a distinctive collective memory for their group, different from those inherited from Judaism and Christianity, a process that was no doubt delayed by their fervent belief that the world would soon come to an end, making such an endeavor rather pointless for a time. Only as the end continued to remain in abeyance, and the community’s living memory grew ever distant from the time of origins did they develop a collective memory of their own. Yet, as Islamic collective memory began to evolve, one imagines that it initially took different shapes within the various pockets of Believers that were scattered across their empire. The basic elements of this nascent collective memory were, as Halbwachs says of the early Christians, “still dispersed among a multitude of spatially separated small communities. These communities were neither astonished, anxious, nor scandalized that the beliefs of one community differed from those of another and that the community of today was not exactly the same as that of yesterday.” Thus, we should expect to find a significant degree of diversity in religious faith and memory among the different early communities of the Believers, scattered and outnumbered as they were among the Jews and Christians of their burgeoning empire. Only with ʿAbd al-Malik’s program of Arabization and Islamicization was a new, distinctively Islamic collective memory and identity concretized and established for this new religious community. It was a collective identity that was formed from the top down and imposed, at the expense of any other alternative collective memories, with the full power and backing of the imperial state."

The limits of oral tradition apply even more strongly to the hadith and biographies.

#stephen shoemaker #Creating the Quran #islamic studies

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bringmemyrocks · 5 months

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Trying to learn to read Arabic with AlifBee, and I'm once again amazed at how accessible learning Arabic is compared to Hebrew.

It's not just an issue of number of speakers, although that does play a role. There's a genuine chauvinism in the Jewish world against people who didn't learn the aleph bet growing up. Transliteration is regularly called a "crutch" and there is almost no push for it to be more widespread. Ulpan's attitude is largely "if you aren't fluent in 6 weeks, then f you" (especially towards Russian-speaking immigrants in Is, for whom Ulpan works even worse.)

You can see this plainly with websites like Sefaria (host of tons of translated and Hebrew texts, both ancient and modern) which flatly refuses to transliterate anything, as opposed to almost any online English-Arabic Quran website, which gladly offers transliteration, even if it's flawed.

And this is mirrored in non-religious settings (in case I have any remaining followers who would scream about Islam being a proselytizing religion). There are dozens of sites on how to transliterate and read Arabic. For Hebrew, there's alittlehebrew and a ton of articles saying why you should never ever use transliteration, and if your kid struggles with the letters, either your kid is stupid or you are (with zero evidence).

Idk, after trying to learn Hebrew for the better part of a decade and being snubbed when I didn't already read perfectly, it was a total shock (in a good way) to see how much Arabic as a language wants to be understood.

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mightyoctopus · 10 months

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Accessibility Review: Quran Apps

[ID: A banner reading, "Accessibility Review" next to the app logos for Quran, Quranic and QuranMajeed. /end ID]

Today I will be reviewing three iOS Quran apps for accessibility for the visually impaired and blind, especially large text support and screen reader accessibility. The apps are Quran, QuranMajeed and Quranic.

Quran

Let's start with Quran from quran.com -- if you want a straightforward app that offers the Quran in both Arabic and translated, as well as recordings of recitations, I would recommend this app. It has overall good accessibility and is completely accessible via screen reader (VoiceOver). All buttons are labelled and clickable, and both the Arabic text and translations are accessible. This app gains a full score on this metric. Alhamdulillah!

Quran also offers different font sizes, and the option to separately change the size of the Arabic and translated text. (So you can have one larger than the other.) While there is a good selection of font sizes, I would have still preferred if they had even larger Arabic.

Below you can see two screenshots, one with the smallest possible font and one with the biggest.

(All screenshots in this post were taken on my tablet, not my phone. The square "play" button in the bottom right corner is an accessibility widget and not part of the app.)

Dark mode is available.

QuranMajeed

Full disclosure, I don't really like this app, but I will try to stay objective. QuranMajeed is a very commercialized app with ads, a paid version, and lots of gadgets such as E-cards, Halal shop finder, and buttons that appear to be in-app but actually open your browser and redirect you somewhere else. It is a bit cluttered and not easy to navigate. However, it also has it's upsides. QuranMajeed supports very large fonts and even has the option to change to different fonts entirely. Dark mode and different background colors are available.

Below you can see two screenshots, one with the smallest possible font size and one with the biggest. (I chose a font that uses differently colored letters, but there is also uniform black.)

(Again, all screenshots in this post were taken on my tablet, not my phone. The square "play" button in the bottom right corner is an accessibility widget and not part of the app.)

The large text support is very nice and vital for accessibility, and I applaud QuranMajeed for giving this much support. I would have liked if it was possible to independently change the size of the Arabic and translation, though.

Now, onto the bad: QuranMajeed doesn't have screen reader support. At all. Many buttons are unlabeled and both the Arabic and translated text are invisible to VoiceOver.

There is an option called "Visual Quran" that pairs aesthetic images with Quran verses, and those verses are screen reader accessible, but it's not possible to turn the page with a screen reader, because you need to click and drag the page to turn it. So you can only ever read one verse. You'd have to turn your screen reader on and off constantly. (If anyone uses VoiceOver and knows how else to do this, please correct me.) The images also don't have alt text, and the text doesn't have different font size options.

[ID: A screenshot of the visual Quran option. One verse is shown in both Arabic and English, underneath a picture of a tulip. /end ID]

Personally, I don't really like QuranMajeed, but if you need larger font than what Quran has to offer and are fine with watching adds, you might want to check it out.

Quranic

Quranic isn't primarily a Quran reading app -- it's actually a language learning app for Quranic Arabic, but I'm putting it on this list because the latest update might be of interest for fellow VI people. It has three main options: lessons, exercises, and Quran. The latest update has brought dynamic text to the Quran section, and it's really really big.

I will put two screenshots below, one with the smallest and one with the biggest option:

Yes, you heard that right. That's the smallest font. I put it lower than 100%, and it's still larger than Quran's biggest font. It also shows a direct translation for each word, and then an overall translation for each verse. Darkmode is also available. If you want to sight-read the Quran using an app, this might be your best bet. It is, however, not screen reader accessible.

Conclusion

There are many Quran apps on the market with varying levels of accessibility. If you need screen reader access or only need moderately large text, check out Quran. If you need larger text, try Quranic. If you need large text but also want a recording of a recitation, you can give QuranMajeed a try.

Is there any other Quran app you'd like me to check out? Let me know!

#accessibility review #quran #islam #actually disabled #visually impaired #long post #accessibility #accessibility tag #image description #I'm the OP

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i-cant-sing · 1 year

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So how did you learn all the languages that you know? Did you teach yourself because I am STRUGGLING with learning Arabic 😭

Well, Arabic was through my Muslim neighbours. Like they taught their kids Quran, and I spent a lot of time playing at their house so I also learned some of it. Do I understand it? Most of the time, no. But do I know how to read and write it? Yes.

Then urdu and Hindi was also through my neighbours and they used to watch bollywood and lollywood a lot, so I watched it too. I understand it a lot more than Arabic because the neighbours and their kids used to talk in that language all the time, so I picked up on it as well.

Now I'm very very very behind on my Spanish lessons om duolingo, but I can make sense of what someone is trying to say.

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questionsonislam · 17 days

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Why do we worship in Arabic language? Why not in our own language?

When considered first, it seems more sensible for a believer to worship his Sustainer in his own language. But when contemplated throughly, there appears different outcomes:

First of all we need to make a distinction between prayer and prescribed prayer (salah). In prayers, a believer presents his needs and wishes to his Sustainer in any language he wants. This is a personal matter and has to do with a servant’s presenting his own needs and wishes to his Creator directly without a means. In prayer, everybody can ask Allah for anything in supplication in his own language.

The prescribed prayer is quite different from that. In the prescribed prayer, all Muslims regardless of languages and races gather together as if to form a single body and worship Him collectively. In this worship, like hearts, the language also needs to be in unison. What is more, worship must be performed in the way how Allah (SWT) ordered and how His Messenger (PBUH) described to.

If Islam were the religion of a particular region, race, or nation, no doubt only the language of this region, race, or nation could be used. But there are Muslims who live in various places of the world, of various races, and speaks different languages. In order for them to perform prescribed prayers and to say prayers in the same language, they need to be in agreement in the language of worship.

In international congresses and meetings, people speak an international language which everbody may understand rather than their own languages.

Another aspect of the issue is that: No translation can ever replace the original form. The Quran is the word of Allah (SWT) and has been revealed in the Arabic language. Just as the creatures that come from the attribute of Power of Allah cannot be imitated, so too the Holy Qur’an cannot be imitated either, which comes from His attribute of Speech. And the translation of the Qur’an is not exactly the Qur’an Itself. That each letter yields at leats ten merits is a Divine bounty to servants in exchange of repeating the words of Allah (SWT). For the translation of the Qur’an is no more the words of Allah (SWT), this significance disappears there. Man receives merits of not reading the Qur’an but of learning some things in terms of knowledge in the Qur’an.

Most of the words in prescribed prayers have also passed to our daily language. Most of Muslims know what Allah-u Akbar (Allah is most great), hamd (glorification to Allah), Rabb-ul Alemin (Allah of all beings), Ahad (The One), Samed (The Only) mean.

Although we learn by heart some foreign words such as inflation, deflation, economy, foreign exchange, could we ever be justified in not learning a few words which are vital for worship?

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rabbitcruiser · 4 months

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World Arabic Language Day

With an estimated 390 million speakers, Arabic is one of the most widely spoken languages in the world. It is also one of the six official languages of the United Nations, as well as the liturgical language of 1.6 billion Muslims. Being one of the only modern languages to be written and read in a right-to-left form, Arabic is a fascinating language with a long history. For all of these reasons and many more, we can all agree that Arabic is more than deserving of its very own day.

History of World Arabic Language Day

Although the Arabic language is the language of Islam, it dates back over one hundred years further than the religion. The earliest Arabic inscriptions were created in the early 6th century AD. Arabic was originally based mainly on the Aramaic alphabet that was then modified and adapted over many years to finally become its very own, distinct lanuguage. In 632, the year that Muslims believe the Quran was revealed to Muhammed, Muhammed’s language became the language of his new religion. The holy book of Islam, the Quran, was written in Classical Arabic and it is still used in religious ceremonies and sermons till this day.

By the 8thcentury, many poems and other works had been written in Arabic as well. Arabic has had an enormous influence on people all over the world, as the majority of countires in the world today officially use the Arabic numerical system. Furthermore, because of the countless wars waged in the Middle Ages especially, the Arabic language is an important source of vocabulary for many European languages, such as Portuguese, Spanish, English, French and Sicilian, as well as non-European languages such as Swahili and Uzbek. Many of the words that English-speakers use regularly come from Arabic, including cotton, coffee and guitar.

World Arabic Language Day was established in 2010 by UNESCO to promote cultural understanding and to highlight Arabic as one of the most important languages in the world. Today, there are three different types of Arabic: Classical; Modern Standard Arabic, the last of which is used in publishing, education and the media across the Arab world. Colloquial Arabic, an everyday dialect, is also used in different regions and has numerous variations. Due to its elegant, flowing lines, thousands of people the world over have also chose to get tattoos in Arabic, singer Christina Perri and actors Colin Farrell and Zoe Saldana, to name but a few.

How to celebrate World Arabic Language Day

The best way to celebrate this day would be to increase your knowledge of this language. Many people living in parts of North America or Europe may not even really know how it sounds. Of course, it is nearly impossible to learn to read even small fragments of this complex language during the course of just one day, but that shouldn’t stop you from discovering it. The Arabic language is especially beautiful when sung.

If you like opera, you could check out one of Sarah Brightman’s most acclaimed albums titled, “Harem”. The songs on it are a truly original mix of Arabian pop and opera, and are sung in several different languages, including Arabic. Listening to this album will not only allow you to become acquainted with what the language sounds like, but also introduce you to various instruments and sounds typical for Middle Eastern music that you may well fall in love with.

Source

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alifarabic · 2 years

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learn quran in an easy way

#Alif #Arabic #Academy is the best place for Quran and Arabic #learning https://alifarabic.com/

#learn quran #online arabic classes #how to improve quran recitation skills #learn arabic online #hafiz quran programs #hifz quran for adults #free quran memorization course #online quran #how to learn quran arabic language #how to read quran correctly #arabic tutor

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asma-al-husna · 4 months

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Allah’s name Al-‘Adheem— The Magnificent, The Supreme Glory, the Greatest — on eleven occasions in the Quran. He is the One whose might and grandeur are contained within Himself. All His actions are perfect, and only He deserves to be exalted by creation. Al-‘Adheem is the owner of all power, might, and strength. Everything besides Him is small and insignificant!

Enormous, Superior, and Above Imperfection

‘Adheem comes from the root ayn-Dhaa-meem, which points to four main meanings. The first is to be great, large, vast, huge, and enormous and also to be great in rank. The second main meaning is to be imposing, powerful, superior, and honoured, and the fourth is to be above any imperfection.

This root appears 128 times in the Quran in five derived forms. Examples of these forms are yu’adhim (honour), adheemun (great), and ‘idhaaman (bones).

Linguistically, ‘adheem is a superlative derived from the noun `idham, which encompasses greatness, magnanimity, and honour. Al-‘Adheem, is the One whose greatness can’t be grasped by sight; it’s beyond all limits, and no human intellect can ever absorb it.

Al-‘Adheem Himself says: He is the most High, the Greatest. [Quran, 2:255] . . . To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great. [Quran, 42:4] So exalt the name of your Lord, the Most Great. [Quran, 56:74]

The ‘adheem of creation and Al-‘Adheem

In the Arabic language the word ‘adheem is used to point out to different concepts of greatness, for example a punishment ‘adheem is a great punishment, or a man ‘adheem is a great man. However, the magnificence of Allah Al-‘Adheem is beyond our imagination, even though we see part of His actions in the world we live in. Each attribute or action of any created being, even though it seems great, is insignificant looking at Al-‘Adheem. For example the knowledge of the most learned scholar cannot even be compared to the perfect knowledge of Al-‘Adheem, not in the slightest.

Your prayer with Al-‘Adheem

‘Adhm means bone; it refers to strength. Al-‘Adheem is the greatest and the strongest and He chose us to contemplate His greatness and strength each time we bow down and say ‘Subhaana Rabbiyal ‘Adheem’ in our prayer. In His ultimate wisdom He chose this name of all His names to be repeated a minimum of three times in each prayer. We say it while we are bowing down, submitting to His greatness and strength. When we bow in rukoo’ we should focus all of our body and mind on how inferior we are in comparison with Al-‘Adheem. Bowing is admitting, testifying to the grandeur and the might of Allah ‘azza wa jall!

How Can You Live by This Name?

1. Fill up your scales of deeds by remembering Al-‘Adheem Abu Hurairah, may Allah be pleased with him, reported: The Messenger of Allah salallahu ‘alayhi wa sallam said: ‘There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: Subhan-Allahi wa bihamdihi, Subhan-Allahil-‘Adheem [Glory be to Allah and His is the praise, (and) Allah, the Greatest is free from imperfection).’ [Al-Bukharee and Muslim] Make it a habit to say this any spare moment, while working, cooking, waiting, travelling, etcetera.

2. Ask Al-‘Adheem for help in all situations. He is the owner of all strength; each hardship, challenge, or problem you face is insignificant compared to what He was able to create. Al-‘Adheem created the beautiful sky and the strong and huge mountains— don’t you think He will be able to solve all your problems? So ask Al-‘Adheem to help you in all situations and call on Him whenever you feel you need strength to carry on in life.

3. Fear no one but Al-‘Adheem. O you who believe! Fear Allah as He should be feared, and do not die except in the state of Islam. [Quran, 3:102] Even the strongest man in this world is absolutely nothing compared to the greatness and strength of Al-‘Adheem, so fear no one and nothing except Him.

4. Make it a habit to recite ayatul kursi. Allah ‘azza wa jall concludes ayatul kursi with His name Al-‘Adheem and it is called the greatest—‘adham— aya of the Quran and in it the most great (‘adham) name of Allah is mentioned. Make it a habit to recite it after each fard (obligatory) prayer and before sleeping. `Ubayy bin Ka`b said that the Prophet asked him about the greatest ayah in the Book of Allah, and `Ubayy answered, Allah and His Messenger know better. When the Prophet repeated his question several times, `Ubayy said, ayatul-Kursi. The Prophet commented, Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul, this ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne. [Ahmad]

5. Increase your dhikr when you bow. To feel your rukoo’ increase your adhkaar (rememberance) in it. A dhikr from the sunnah including this name is: سُبْحَانَ ذِي الْجَبَرُوتِ، وَالْمَلَكُوتِ، وَالْكِبْرِيَاءِ، وَالْعَظَمَةِ How perfect He is, The Possessor of total power, sovereignty, magnificence and grandeur [Abu Daawood, An-Nasaa’ee, Ahmad].

O Allah Al-‘Adheem, we know You are the magnificent and Your strength and greatness are beyond our comprehension. Make us glorify You and turn to You in hardship and ease, aid us to fear no one and nothing but You, guide us to be of the those who are always in a state of awarenss of Your might and grandeur, and make our scales heavy by remembering You and living by Your beautiful names, ameen!

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mibeau · 6 months

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[Book Review] The Prayer: Its Effect in Increasing Eeman and Purifying The Soul by Shaykh Husayn Al-Awaayishah

🧮 Score: 4.7/5.0

“Successful indeed are the believers. Those who offer their Prayers with humility and attentiveness.” - (Surah al-Mu’minoon 23:1-2)

■ Life fascinates us with its unknown twists and turns. Which may cause us to lose focus and aching with disillusionment and suffering. Let's liberate our hearts from worries, refine our Prayer(Salah) and elevate our faith(Eeman).

The author illustrates the importance and benefits of Salah with ample references from the Quran and Sunnah. He encourages us to reflect and compare our Salah with that of the Prophet (SAW) and his Companions (RA). Not only discusses the practices on an individual level, but he also highlights the functions of the society and family institutions in boosting our eeman as a Muslim and collectively as the Ummah.

■ In only about 112 pages, he conveyed the knowledge(Deen) without undermining common confusions/misunderstandings on cultural appropriations. It’s amazing how clear his words are. His writings are stern yet uplifting. He empathises, clarifies and reminds things with care and sincerity. I also appreciate the provided footnotes and glossary that validate the sources.

■ How should we turn, and widen our perspectives and attitudes towards the ideas/obligations? We must do self-reflections and embrace entirely these three gems; intentions, humility and attentiveness. Then only we taste the sweetness in following the Sunnah, i. e. the correct ways to worship.

● Frequently, we find ourselves engulfed in the aftermath of our mistakes, be they wrong choices or unwise words spoken. To move forward and renew our eeman is to let go of our past. Acknowledge our shortcomings/wrongdoings, learn from them and move on. ● We need to cleanse our hearts. Begin with a genuine and earnest repentance, beseeching Allah (SWT) for forgiveness and His mercy. Make a firm commitment for a fresh start. ● The Quran strengthens our souls, infusing them with elevated faith. Dedicate extra effort to recite, explore the tafseer or learn the Arabic language to fully appreciate the Quran's eloquence, beauty, and miraculous nature. ● The Elixir of Life: Salah. Instead of going on auto-pilot mode, fully engage with Him during the five prescribed moments each day. Express genuine gratitude and directly present your concerns to Him.

■ To conclude, in a world where Salah often becomes a mere habit, the author reiterates the spiritual depths and discusses the condition of the heart one should cultivate when approaching this act of worship, offering insights on how to foster this mindset and exploring the impacts Salah should have on one's life.

Eeman, like a delicate flower, can bloom or wither in response to life's various challenges. Repent, ascend, and usher shifts into your life to earn the pleasure of your Creator. Be the Ummah that is capable of instigating positive societal transformations, rather than one that perpetually whines about every tiny problem.

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#book review #Islamic Books #Fiqh #Hadith Collection #carousell #Malaysia #The Prayer: Its Effect in Increasing Eeman and Purifying The Soul #Shaykh Husayn Al-Awaayishah

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hazel142 · 7 months

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Unlocking Quranic Wisdom: The Power of Learning Quranic Arabic Via Shia Quran Academy

Introduction

The Quran, the holy book of Islam, holds a special place in the hearts of Muslims worldwide. Its teachings, guidance, and wisdom are unparalleled, and understanding its content in its original language, Arabic, is a cherished goal for many. Learning Quranic Arabic can deepen one's connection with the Quran and provide a more profound comprehension of its verses. In this digital age, online Shia Quran Academy have emerged as a convenient and effective way to embark on this journey of linguistic discovery. In this article, we will explore how online courses can facilitate learning Arabic for better Quran comprehension.

Accessibility and Convenience

One of the most significant advantages of learning Quranic Arabic through Shia Quran Academy is accessibility. Online courses make it possible for individuals from around the world, regardless of their location, to access high-quality Arabic language instruction. This accessibility breaks down geographical barriers, allowing people from diverse backgrounds to embark on their journey of understanding the Quran.

Traditional Arabic language classes often require students to be physically present at a specific location and time, which can be challenging for those with busy schedules or those living in areas with limited access to educational institutions. Shia Quran Academy offer flexibility, allowing learners to access materials and lessons at their own convenience. This flexibility is particularly beneficial for working professionals, students, and parents who may have multiple responsibilities.

Self-Paced Learning

Online Quranic Arabic courses at Shia Quran Academy often provide self-paced learning options, enabling students to progress at their own speed. This is particularly helpful for individuals with varying levels of prior knowledge in Arabic or those who may find certain concepts more challenging than others.

In a traditional classroom setting, the pace of instruction is determined by the instructor, and students must keep up with the class, sometimes leading to frustration or feelings of inadequacy if they fall behind. Online courses give learners the freedom to revisit lessons, practice, and reinforce their understanding of Arabic grammar and vocabulary at their own pace, ensuring a more comprehensive grasp of the language.

Interactive Learning Tools

Online Quranic Arabic courses at Shia Quran Academy leverage technology to enhance the learning experience. These courses often feature interactive tools and resources that engage students in a more immersive learning process. For instance, multimedia elements such as audio and video can help learners improve their pronunciation and listening skills. Online quizzes, flashcards, and interactive exercises enable students to practice what they have learned and receive immediate feedback.

Additionally, some online courses offer live sessions or webinars where students can interact with instructors and fellow learners in real time. This blend of self-paced learning and live interaction provides a well-rounded educational experience that caters to various learning styles.

Diverse Instructional Materials

Online Quranic Arabic courses typically offer a wide range of instructional materials. Students can access textbooks, e-books, video tutorials, and audio recordings to support their learning journey. This variety of resources ensures that learners can choose the materials that best suit their learning preferences.

Moreover, online courses often include access to Quranic texts with Arabic script and translations, making it easier for students to directly apply their newfound Arabic language skills to the Quranic verses. This direct connection between language study and Quranic comprehension is a valuable aspect of online learning.

Expert Instruction

Contrary to the misconception that online courses lack qualified instructors, Shia Quran Academy online Quranic Arabic courses are led by experienced and knowledgeable teachers. These instructors are often native Arabic speakers or individuals with advanced proficiency in the language. They bring their expertise to the virtual classroom, guiding students through the intricacies of Arabic grammar, syntax, and pronunciation.

Furthermore, online courses typically provide opportunities for one-on-one or group sessions with instructors. These sessions allow students to ask questions, seek clarification, and receive personalized feedback on their progress. The availability of expert guidance ensures that learners are on the right track and can address any challenges they may encounter.

Cultural Sensitivity

Learning Quranic Arabic through Shia Quran Academy can also foster cultural sensitivity and awareness. Instructors often integrate cultural insights into their lessons, helping students understand the historical and cultural context of the Quran. This contextual understanding can lead to a more profound appreciation of the Quran's messages and teachings.

Moreover, online courses often welcome students from diverse backgrounds, creating a multicultural learning environment. Interacting with classmates from various cultures can broaden one's perspective and promote intercultural understanding and tolerance.

Conclusion

Learning Quranic Arabic through Shia Quran Academy is a powerful way to enhance one's comprehension of the Quran. The accessibility, convenience, and flexibility of online courses make them an ideal choice for individuals from all walks of life. These courses leverage technology to provide interactive learning tools and diverse instructional materials, allowing students to progress at their own pace.

Expert instruction and cultural sensitivity are additional benefits of online Quranic Arabic courses, ensuring that learners receive comprehensive support in their language journey. As more people around the world seek to deepen their connection with the Quran and unlock its wisdom, online courses offer an effective and accessible pathway to achieve this noble goal.

#Shia Quran Academy #Shia Online Quran Academy #online quran classes #online quran academy #online quran teaching #online quran tutor #online quran lessons

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learnarabiconline · 9 months

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Introduction:

One such phrase is "Insha'Allah," which is commonly used by Muslims around the world. In this blog post, we will explore the meaning of "Insha'Allah" and discuss the appropriate ways to use it in different contexts.

Insha'Allah Meaning:

What does "Insha'Allah" mean? The term "Insha'Allah" is an Arabic phrase that translates to "if Allah wills" or "God willing." It reflects a belief in the divine will and acknowledges that all actions are ultimately subject to Allah's approval and control. When using this phrase, Muslims express their humility and recognition of Allah's sovereignty.

How to Write Insha'Allah:

To write "Insha'Allah," it is essential to understand the correct spelling and usage. The phrase is commonly written in different variations, including "Insha'Allah," "Inshallah," or "Insha Allah." It is often preferred to write it with the apostrophe (') between "Insha" and "Allah" to signify the omission of certain letters. This serves as a mark of respect for the name of Allah.

How to Write Insha'Allah in Arabic:

For those interested in learning Arabic and writing "Insha'Allah" in its original script, it is written as إن شاء الله. Studying Arabic can provide a deeper understanding of Islamic teachings and enable individuals to communicate effectively in various Arabic-speaking communities. Platforms like Studio Arabiya (studioarabiya.com) offer online courses to help individuals learn the Arabic language, including Arabic for adults and Quranic Arabic.

A Misused and Misunderstood Phrase:

Unfortunately, "Insha'Allah" is sometimes misused or misunderstood, leading to misconceptions about its meaning. While it is commonly used to express intentions or make future plans, it should not be used as a vague promise or an excuse for procrastination. True adherence to the phrase involves sincerity and a genuine intention to fulfill the stated action, coupled with an acknowledgment of Allah's ultimate authority.

When NOT to Say "Insha'Allah":

While "Insha'Allah" is generally a respectful and appropriate phrase, there are specific contexts where it should be used with caution or avoided altogether. For example, in situations where a clear commitment or deadline is required, it is more appropriate to give a definite response rather than relying on the phrase as a means to evade responsibility.

Daily Progress Tracking:

To enhance your learning experience and track your progress effectively, Studio Arabiya provides user-friendly tools and features. These tools allow you to monitor your achievements, review lessons, and access additional resources to strengthen your understanding of the Arabic language and Quranic studies. By utilizing these tools, you can ensure steady progress in your Arabic language journey.

Manage Your Classes Easily:

Studio Arabiya's online platform offers a seamless experience for managing your Arabic language or Quranic studies classes. With flexible scheduling options, experienced instructors, and personalized attention, you can tailor your learning experience according to your preferences and needs. Whether you are a beginner or an advanced learner, Studio Arabiya's courses cater to individuals of all levels.

Conclusion:

"Insha'Allah" is a phrase deeply rooted in Islamic tradition and serves as a reminder of Allah's sovereignty and control over all matters. Understanding its meaning and proper usage is crucial for Muslims and those interested in Arabic language and culture. By learning Arabic and embracing the true essence of "Insha'Allah," we can foster better communication, strengthen our faith, and show reverence for Allah's will.

To explore further and embark on your Arabic language or Quranic studies journey, visit Studio Arabiya's website (studioarabiya.com) and discover the courses they offer, including online Arabic language courses for adults and Quranic Arabic studies. Start your learning journey today and deepen your understanding of the beautiful language of the Quran.

#meaning of “Insha'Allah”

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sabrgirl · 9 months

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Hi I don’t know if this is welcomed or not but I live in a city where the Muslim population is quite segregated, I only know how to speak the Hui dialect of Arabic so I cannot connect to those that speak Farsi or Urdu but I want to because I’ve been raised by people who were Muslim and even if I am not I do strongly want to convert, I’ve been trying to learn the predominant language that the Muslims in my city speak but it is very demoralizing because there are not a lot of language apps that leach Urdu and if I learn Farsi only a certain percentage of the people would speak it, and I was wondering if you have any advice as to how I can approach this situation.

I’ve read the Quran and have been an active member of the masjid in my home town but since moving here I’ve lost all community I’ve managed to build for myself and I’m finding it very hard to find community. The people are all very welcoming but English isn’t their first language just as it isn’t mine and communication is hard. The Imam of my local mosque is very welcoming and answered a lot of my doubts and recommended me a lot of readings but I still miss the community I had in my home town where almost everyone spoke the same lingua Franca as me.

I don’t want to lose faith nor do I want to abandon this road I’m walking on but it is quite hard to go on when I cannot communicate and participate with the people around me just because I do not have the resources to learn their language.

assalamu alaikum, I can understand your frustration. i hope this is of some help, but here is a video series on youtube of how to learn urdu (the alphabet is pretty similar to arabic and the language is actually derived from arabic so i hope it won't be too difficult to learn). it's a series so you can hopefully get through each episode in your own time Insha’Allah ♡

i pray you're able to find a sense of community again, i can understand how you feel. are you still in contact with some friends/family from your home town? if you are, maybe video call / call / text them so you can still feel that sense of community virtually perhaps?

alhamdulillah, i'm proud of you that you don't want to abandon this road, despite it being hard. keep your sabr, you're doing well! may Allah make it easy for you and i hope the videos can be beneficial. if not, try and search for some other videos that may be of some use. dm me if u want to talk more ab this!

#ask

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moeenali5423 · 1 year

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Smart Ways To Learn Arabic In Non-Arabic Countries

If you're not living in an Arabic-speaking country, it can be difficult to find ways to learn the language. However, there are several smart ways to learn Arabic even if you're not living in an Arabic-speaking country. In this blog post, we will explore some of the best ways to learn Arabic even if you're not living in an Arabic-speaking country. From online resources to immersion programs, there are several ways to get started with learning this important language.

Reasons for learning Arabic

There are many reasons for learning Arabic, whether you are living in an Arabic-speaking country or not. Here are some of the most common reasons:

1. For work or business: With the growing international economy, many businesses are looking for employees who can communicate in Arabic. This is especially true in fields such as finance, oil and gas, and diplomacy.

2. To study Islam: Many people who are interested in Islam want to learn Arabic to be able to read the Quran in its original language. Others want to study Islamic theology or history, both of which require a good understanding of Arabic.

3. To visit or live in an Arabic-speaking country: If you travel frequently to Arab countries or plan on living in one, it will be much easier if you can speak the local language. Even if you don't plan on using Arabic outside of your travels, being able to say a few words and phrases will go a long way in making your trip more enjoyable.

4. For personal interest: Learning a new language is always a rewarding experience, and Arabic is no exception. It can be challenging at times, but ultimately very gratifying. Additionally, knowing Arabic will give you a better understanding of Arab culture and society.

Different types of learners

There are different types of learners when it comes to learning Arabic. Some people can learn the language quickly, while others may take a bit longer. However, there are some things that all learners can do to make the process easier.

One way to become a better Arabic learner is to find a tutor or class that fits your learning style. If you're someone who learns best by listening and speaking, then look for classes that offer conversation-based learning. On the other hand, if you're more of a visual learner, then consider classes that use pictures and videos to teach Arabic vocabulary and grammar.

Another way to improve your Arabic skills is to immerse yourself in the language as much as possible. This means watching Arabic movies and TV shows, listening to Arabic music, and reading Arabic books and articles. By exposing yourself to as much authentic Arabic content as possible, you'll be able to pick up on the nuances of the language and learn at a faster pace.

Finally, don't be afraid to make mistakes when speaking Arabic. The more you practice, the better you'll become at using proper grammar and vocabulary. So go ahead and start practicing today!

The best place to learn

There are many reasons why you might want to learn Arabic. Maybe you have always been fascinated by the language and culture, or perhaps you need it for work or travel. Non-Arabic speaking countries now have more options than ever for Arabic learning.

One of the best ways to learn Arabic is through immersion. This can be done by taking a trip to an Arab country, or by living in an Arab community in your own country. There are also online communities where you can practice your Arabic skills with native speakers.

Another great way to learn Arabic is through courses and classes. Many universities and colleges offer Arabic courses, as well as online programs. You can also find private tutors who can help you learn the language.

Of course, a self-study is also an option. There are many resources available online and in libraries that can help you learn Arabic on your own. With a little dedication and effort, you can learn the basics of this fascinating language.

How to learn

There are many ways to learn Arabic, but some methods may be more effective than others depending on your learning style. If you're looking to learn Arabic in a non-Arabic country, consider using one or more of the following methods:

1. Use an online course: There are many great online courses available that can teach you the basics of Arabic. These courses can be a great way to get started if you're not sure where to begin.

2. Find a tutor: If you want to learn at a faster pace or dive deeper into the language, finding a tutor can be a great option. A tutor can help you with grammar, vocabulary, and conversation practice.

3. Join an Arabic meetup group: There are often groups that meet up regularly to practice conversational Arabic. This can be a great way to make friends and improve your skills at the same time.

4. Watch Arabic TV and movies: By immersing yourself in the language, you'll pick up words and phrases more quickly. Look for shows and movies with subtitles so you can follow along as you watch.

5. Read Arabic books and newspapers: Reading is a great way to learn new vocabulary and improve your understanding of grammar rules. Start with simple books and gradually move on to more challenging material as your skills improve.

Online Arabic learning tools

There are several online learning tools available to help you learn Arabic in a non-Arabic country. These tools can be used to supplement your regular studies or as a standalone course.

One popular online Arabic learning tool is Mango Languages. Mango offers a comprehensive Arabic course that covers all the basics, from grammar and vocabulary to pronunciation and cultural tips. The course is designed for both beginners and more advanced learners, and it can be accessed on any device with an internet connection.

Another great option for Arabic learning online is Live Mocha. Live Mocha offers a variety of language, Arabic learning courses. The courses are interactive and engaging, and they’re taught by native speakers. You can also connect with other learners from around the world, which makes Live Mocha a great option for those who want to learn in a social setting.

If you’re looking for a more affordable option, there are plenty of free online resources available as well. One such resource is Duolingo, which offers a comprehensive Arabic course that covers all the basics, from grammar and vocabulary to pronunciation and cultural tips. Duolingo is completely free to use, and it’s available on both web and mobile devices.

Finally, don’t forget about YouTube! There are thousands of helpful videos available on YouTube that can teach you anything from basic phrases to more advanced concepts. And since you can watch them at your own pace.

In-person classes

In-person classes are one of the best ways to learn Arabic in a non-Arabic country. There are many reasons for this, but the main one is that you can get immediate feedback from a native speaker on your pronunciation and understanding.

Another great reason to take in-person classes is that you can develop a rapport with your instructor and classmates. This can make Arabic learning more enjoyable and effective, as you'll feel more comfortable asking questions and participating in discussions.

Of course, in-person classes aren't always possible or convenient for everyone. But if you have the opportunity to take them, we highly recommend doing so!

The importance of speaking practice

If you want to learn Arabic in a non-Arabic-speaking country, it is essential to find ways to practice your speaking skills. There are many ways to do this, both online and offline.

One way to practice your Arabic speaking skills is to join an online community of Arabic learners. This can be done through forums, chat rooms, or even social media groups. Many online resources can help you improve your Arabic speaking skills.

Another way to practice your Arabic speaking skills is to find a native speaker of the language who is willing to help you practice. This could be a friend, co-worker, or even a tutor. If you live in an area with a large Arab population, there may also be community groups or classes that you can join.

Finally, don't forget that practicing your Arabic speaking skills doesn't have to be all work and no play. Watching Arabic movies and TV shows, listening to Arabic music, and reading Arabic books are all great ways to improve your fluency while enjoying yourself.

Conclusion

There are many different ways to learn Arabic, but not all of them are suitable for everyone. If you want to learn Arabic in a non-Arabic country, it's important to find a method that suits your learning style and needs. The good news is that there are plenty of smart ways to learn Arabic even if you're not in an Arab country. With the right approach, you can be well on your way to becoming fluent in this beautiful language. Thanks for reading!

#arabic learning #arabic learning programme

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3linaturabi · 2 years

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MOURNING OF ZAFAR JINN IN KAR'BALA.

1)"Who is Zafar Jinn?

2)"Why he refused to go back in heaven?

3)"What was he doing in Kar'bala?

Let us analyse the 3 facts about Zafar Jinn .

We all know Jinns relations with Kar'bala and Ahlul-Bait (as) as some Jinns descended for the help of Imam Hussain (as) but Imam Hussain (as) refused their help.

This post is the meeting of Leader of Jinns (Zafar Jinn ) with the Poet of Ahlul-Bait (as) .

'MIR ANEES — The famous Marsiya writer and reciter of Hindustan'.

Those of you who knows Ur'du must be familiar with Mir Anees. He was the greatest poet in the history of Ur'du language a few centuries ago.

If one reads his poetry he/she feel as if Mir Anees is sitting in Kar'bala and writting.

Here's how attained such percise knowledge.

Mir Anees used to teach in a masjid/madrasa. Little children would come to his classes and learn Arabic/Quran/Deen etc.

One day, a young boy came to class who Mir Anees had never seen before.

Some thing seemed different about him from the first moment. His homework was always perfect. The boy was very hard working and very unusual.

One day, as the children were studying and Mir Anees was thinking of picking a pen (or something of that sort) from a window sill.

As he was thinking, the same young boy stood up and grabbed it and gave it to his teacher. [There is conflict among the story here as to what he did. Some scholars say that the boy performed some very heavy duty physical work that attracted the attention of Mir Anees] What ever the case Mir Anees was now sure that the boy was hiding something. So when all the students were about to leave. He ordered the young boy to stay after school.

When the masjid was empty and there was no one except the boy and Mir Anees.

Mir Anees asked him who are you?

Where are you from?

You have unhuman characteristics!!

The boy said I am the grandson of Zafar Jinn. Thus I am a Jinn.

My family has sent me to gain knowledge from you so I can recite majalis. And help my family remember the martyrdom of Imam Hussain (as). My grandfather is the one who replied to Imam Hussain's (as) call for help.

So Mir Anees asked him about his granfather?

He replied ever since the tragedy of Kar'bala, my grandfather roams in the mountains and had been crying, weeping, for he was unable to help Imam Hussain (as) and saw Him get sluaghtered helplessly.

The teacher asked his student to ask Zafar to come to the mosque.

The young Boy promised him to bring his grandfather at night.

Mir Anees was in the masjid alone.

A candle was lighted beside him and he was waiting for Zafar jinn. Shortly a shadow appeared in the court yard of the mosque.

And soon he saw a very old person entering. He was so old that his eye browse were hanging and blocking his eyes.

They exchanged greetings and Mir Anees asked him to tell the story of Kar'bala from the start.

There is a battle known as the Battle of Bair-Al-Alam, In which Imam Ali (as) fought the Jinns in a deep well to get water.

In it thousands of Jinns were killed and many more turned muslims. The evil leader was also killed. I Zaffar was chosen the new muslim leader of these Muslim Jinns.

Zafar Jinn was in Kar'bala.

When Imam Hussain (as) was alone in the plain of Kar'bala..after all His Children, Brother, Nephew and Friends were martyred .. HE said this famous line "HAL MIN NASIRIN YANSURNA" (Is there among you a friend to help Us)..not only once but He said it to four (4) corners of the world.

When Imam Zain Al-Abidin (as) heard His Father, He quicky raise Himself from His bed and said: "LABAIKA YAA IMAM" ( I am coming Oh Imam, I am coming)..but He was too sick and weak, and Sayyidah Zainab (sa) went and urge Him to lie back on bed.

The enemies was firm to kill Him.

No one answered His plea.

and the narations continue with this ..

"When all the Angels from heaven heard Master of the youth of Paradise (Imam Hussain (as)), they beg permission from Almighty Allah to help Him. Rows and rows of Angels came to help Him, just like when His Grandfather Holy Prophet (saww) prayed in Badr. A group of Jinn also heard this plea and they proceed to Kar'bala. They came and all of them stand to help Imam Hussain (as)"

An army of mankind had surrounded a tent.

A lone Man (Imam Hussain (as)) stood in the middle giving speeches. They realized Who it was and quickly went to Zafar Jinn (ra).

Zafar jinn (ra) sat on his throne, the jinns alerted him, he took off his ornaments and said: Get ready, we must reach my beloved Master (Imam Hussain (as)). Oh Allah (swt) please ensure that we arrive in time. Take our swords and let us make haste!!!

The army approached the Euphrates river and Zaffar (ra) said: With care, this is the Body of My Master (Imam Ali (as)) Son (Imam Hussain (as)).

Oh what a tragedy, what has befallen the kindred of Imam Ali (as)?

Then Zafar Jinn (ra) saw the Prophets (as), Messengers (as), Imams (as) and close ones of Allah (swt). He saw Imam Hussain (as) and had a lengthy conversation (Not going to say what). Zafar Jinn (ra) was taken with rage and told his army to attack the evil force.

Then Imam Hussain (as) stopped them and said: I have the power but this is the time of test, My Father's (as) companion (Zafar Jinn), it is unfair that you fight them whilst they can't see you. They are My Grandfathers (saww) ummah. Then Zafar Jinn (ra) went back having been ordered to do mourning and Majlis.

Zafar Jinn (ra) went back, put black in his kingdom and cried. His Mother found out and asked what had happened. She sent him back and told him to help the children in the route of Sham. Then he was sent away because Hazrat Sayyidah Fatima Al-Zahra (sa) was to come.....

P.S: 1- Didn't find any book for authentic reference but Shiite scholars narrate his story during their addresses Specially Agha S.Ali Hassan Qumi.

2- Some spell or call Zaffar/ Zafer or Jaffar.

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