THIS IS SO BEAUTIFULLY PUT...

A young Spanish woman explains the meaning of the word "Allah" (God) after the Arabs failed to do so!*
This young Spanish woman is currently studying a master's degree. in Arabic at the University of Yarmouk, in Jordan. One day, during a second-year class, professor Fakhry Kattaneh asked his students a question:

"Who of you can tell me about the divine name (Allah), from a miraculous and sonorous linguistic point of view?"

No one raised their hand except a young Spanish woman called Helen, who speaks fluent classical Arabic despite being Spanish and Christian. She said:

"The most beautiful thing I have ever read in Arabic is the name 'Allah'. The way this name is pronounced in the human language has a unique melody, as its sounds come from the back of the throat, not the lips.

The divine name is not pronounced with the lips, as it does not contain dots. Now pronounce the name 'Allah' and understand how you do it!

You pronounce the letters from the back of your throat without moving your lips. This means that if someone wants to remember the name 'Allah', anyone around may not realize it."

She continued:

"Another miraculous aspect of this name is that even if some letters are removed, the meaning still remains the same.

• As we know, the divine name is usually pronounced with the final vowel 'u' (Allahُ).
• If we remove the first letter (alif), it becomes 'Lillah' (for God) as mentioned in the verse:

(“To Allah belong the most beautiful names. Call upon Him for them.”)

• If we remove the 'alif' and the first 'lam', we are left with 'Lahu' (for Him), as mentioned in the verse:

(“To Him belongs everything in the heavens and on the earth.”)

• If we remove both the first 'alif' and the second 'lam', only 'Hu' (He) remains, and this still points to Him, as mentioned:

(“He is the one who has no deity besides Him.”)

• If we remove the first 'lam', it leaves 'Ilah' (deity), as mentioned:

(“Allah, there is no deity besides Him.”)

The name 'Allah' has been widely studied by scholars.The oneness expression 'La ilaha illa Allah' (There is no deity but Allah) is composed of three letters:* alif, lam and ha. They are light in pronunciation and do not require lip movement.

She explained:

"Do you know why? To make it easier for someone who is on the verge of death, so that he can say it without moving his lips or teeth."

Today, Helen is called 'Abida' (the worshiper)

"We Arabs are proud to be Muslims, but we were unable to explain that name.* *Congratulations to her for Islam."

"Why do we delete messages that talk about religion, but continue to forward ordinary messages? Prophet Muhammad (peace and blessings be upon him) said:

*(“Transmit it from me, even if it is a single verse.”)

"Perhaps by sending this message to someone, you convey a verse that intercedes for you."*

Finally:

"There is no deity besides Allah, Muhammad is the Messenger of Allah."

Send this and may your fingers testify for you on the Day of Judgment, God willing.

It's widely established that Nafi's style of recitation came to be the most popular in Medina by the end of his life. However, I’m curious about what happened after his passing. Which style of recitation from amongst his students, Warsh and Qalun, became widespread in Medina in the immediate generations after he had passed away? Are there any historical accounts that shed light on the transition and which of his students' recitations, if any, gained prominence in Medina?

https://islam.stackexchange.com/questions/40402/does-quran-548-imply-that-allah-wants-jews-to-follow-the-torah-and-christians

This post suggests that the given verses in the quran that seemingly show that the gospel is not corrupted actually point to the word given by Jesus and not the current new testament

But quran 5:47 states this ""So let the people of the Gospel judge by what Allah has revealed in it. And those who do not judge by what Allah has revealed are ˹truly˺ the rebellious.""

It says that at the time of the prophet , the people of the gospel are to judge by the gospel, but the gospel at the time of the prophet was the more or less the current 4 canonical gospels of the new testament . Is this a wrong reading of the Arabic of the text( as gospel in arabic might more directly related it to the words of Jesus) or does the op make a mistake

"Do people think once they say, “We believe,” that they will be left without being put to the test? We certainly tested those before them. And ˹in this way˺ Allah will clearly distinguish between those who are truthful and those who are liars. " in surat ankabut , this is your test and you have the choice if it's hard ask Allah for help , he will as long as you're being honest . Leave it for God Allah say in surat ankabut again "As for those who struggle in Our cause, We will surely guide them along Our Way. And Allah is certainly with the good-doers."

Assalamu alaikum wa rahmatu Allah wabarakatuh I'm born Muslim I didn't practice it until I was 18 I had during the first months of commitment of my religion struggles

I tried to be near to God and as much I tried it went harder and harder because I started to have bad thoughts wich I tried to hide it and doubts to my religion I was so desperate

I was in in massive depression that I wished I didn't exist

I was so naive that I didn't realise that it was a test Allah was testing me And I was blind to the verse: Do people think they will be left alone to say, "We believe," without being tested?

Allah wanted see if I'm being honest to him and if I really wanted to be near to him I remember one thing that I said back then I said Allah I really want that you exist even with these bad thoughts even if you don't exist (I know you will be laughing at this for me being ridiculous but believe me I didn't recognize that this all is the devil actions) I will live Muslim and die Muslim I felt very relieved and I always asked him to give me a sign at that time I said to him even if you don't show it to me I will be with you always till I die

And you know what after months he showed to me it was a miracle I can't tell it but believe me if Allah knows that you really want to be with him he will help you but the thing is you'll be tested in that test try to be with him don't talk to people talk to him cry in front of him tell him its hard for you Believe me you will succeed it is about the heart my sisters what is the difference between believers and disbelievers its the hearts if Allah knows in your heart good and honesty that you want to know him you want your reason of existence he will help you and take you easily from the dark and ease the hardships you're tested in until you succeed

I hope this open your eyes on things you're dealing with sometimes we forgot this and we stuck deep in the sadness we feel like its us being near to Allah but its completely the opposite I felt in my hardships more near to Allah and loved by him than the easy and comfort days dont give up

Remember there There is no escape from God except to Him no one will escape him even if you're away of him you won't be away after dead so live with him die with him so after life he will be with you

My name is Nada from Morocco I will try to help you as much as I can I'm born Muslim I didn't practice it until I was 18 I had during the first months of commitment of my religion struggles

I tried to be near to God and as much I tried it went harder and harder because I started to have bad thoughts wich I tried to hide it and doubts to my religion I was so desperate

I was in in massive depression that I wished I didn't exist

I was so naive that I didn't realise that it was a test Allah was testing me And I was blind to the verse: Do people think they will be left alone to say, "We believe," without being tested?

Allah wanted see if I'm being honest to him and if I really wanted to be near to him I remember one thing that I said back then I said Allah I really want that you exist even with these bad thoughts even if you don't exist (I know you will be laughing at this for me being ridiculous but believe me I didn't recognize that this all is the devil actions) I will live Muslim and die Muslim I felt very relieved and I always asked him to give me a sign at that time I said to him even if you don't show it to me I will be with you always till I die

And you know what after months he showed to me it was a miracle I can't tell it but believe me if Allah knows that you really want to be with him he will help you but the thing is you'll be tested in that test try to be with him don't talk to people talk to him cry in front of him tell him its hard for you Believe me you will succeed it is about the heart my sisters what is the difference between believers and disbelievers its the hearts if Allah knows in your heart good he will help you and take you easily from the dark and ease the hardships you're tested in until you succeed

I hope this open your eyes on things you're dealing with sometimes we forgot this and we stuck deep in the sadness we feel like its us being near to Allah but its completely the opposite I felt in my hardships more near to Allah and loved by him than the easy and comfort days dont give up

Remember there There is no escape from God except to Him no one will escape him even if you're away of him you won't be away after dead so live with him die with him so after life he will be with you

Always ask Allah from the bottom of your heart to let you with him in easiest life where there is fitnah and the hardships when there is ibtilae

Believe me this duaas are the main fact for our sabr in hardship and ease sometimes how can I be this patient when I'm in reality so weak and I forget about the prayer my duaas to be always with him to take the hardships away from me it's miracle and that's the mercy of Allah we as humans forgot about our toughest days imagine our sincere prayers we forgot about it by time but Allah never forgets All praise to God

May Allah help us strenghten us and take us from this life Muslims and believers Good believers

https://www.academia.edu/32005295/The_Priority_of_Mandaean_Tropes_Generally_Considered_Derivative_of_Christian_and_Islamic_Influences

From page 16 onwards

This paper highlights near 1:1 parallels between the quran and the mandaeic scripture , i would like to know which has been derived from which . Have the mandaic scriptures copied the Quranic texts through later redactions? Do the linguistic features of this specific part of the scriptures indicate that?

On a side note I would like to know how this holds up to the challenge to " produce a verse like in the quran " As it seems similar in both theme and language

Like most of the books of tafsir, Tafsir al-Baghawi was itself an adaptation of an earlier work. Specifically, it was an abridgement of the tafsir of Abu Ishaq al-Tha'labi [died 427ah]. As 𝐈𝐛𝐧 𝐓𝐚𝐲𝐦𝐢𝐲𝐚𝐡 stated in his famous primer on the principles of tafsir:

[والبغوي تفسيره مختصر من الثعلبي لكن صان تفسيره عن الأحاديث الموضوعة، والآراء المبتدعة]

❝al-Baghawi’s tafsir is an abridgement of al-Thalabi’s, but al-Baghawi cleansed it of fabricated hadith narrations and innovated views.❞ [Majmoo’ al-Fatawa 13/354]

Taken on its own, this does not sound like a strong endorsement of Tafsir al-Tha'labi, so why did al-Baghawi choose it as his primary source?

Tafsir al-Tha'labi - entitled "al-Kashf w'al-Bayan 'an Tafsir al-Qur'an" - is not a well-known or easily accessible work today. In fact, it had largely fallen into obscurity, only available in manuscript form prior to its first modern printing in 1422ah/2002ce, and then a better printing in 1436ah/2014ce.

But at the time of al-Baghawi in the late 5th and early 6th century ah, Tafsir al-Tha'labi was one of the most well-known books of tafsir.

𝐘𝐚𝐪𝐮𝐭 𝐚𝐥-𝐇𝐚𝐦𝐚𝐰𝐢 (died 626ah) described him by saying:

[المفسر صاحب الكتاب المشهوة بأيدي الناس المعروف بتفسير الثعلبي]

❝The mufassir and author of the well-known book among the people, commonly referred to as Tafsir al-Tha'labi.❞ [Mu'jam al-Adaba' 2/507]

𝐚𝐥-𝐃𝐡𝐚𝐡𝐚𝐛𝐢 said about him:

[صاحب التفسير ، كان أوحد زمانه في علم القران]

❝The author of a tafsir, he was a singular figure of his time when it came to knowledge of the Qur'an.❞ [Tarikh al-Islam 9/422]

And historian, mufassir, and hadith expert 𝐚𝐥-𝐡𝐚𝐚𝐟𝐢𝐝𝐡 𝐢𝐛𝐧 𝐊𝐚𝐭𝐡𝐢𝐫 said about him:

[المفسر المشهور، له " التفسير الكبير "، وله كتاب " العرائس " في قصص الأنبياء، وغير ذلك، وكان كثير الحديث، واسع السماع ; ولهذا يوجد في كتبه من الغرائب شيء كثير]

❝He was a well known mufassir who authored a large book of tafsir. He also wrote the book 'Ara'is about the stories of the Prophets, and he had other works as well. He had a large bank of hadith which he heard from many different sources, which is why one finds many unique reports in his books.❞ [al-Bidayah w'al-Nihayah 15/660]

In addition to it being famous in al-Baghawi's time, it was also famous in al-Baghawi's region. Both al-Tha'labi and al-Baghawi lived in the area of central Asia historically known as Khurasan. al-Tha'labi was from Naysabur in the northeast of modern day Iran while al-Baghawi hailed from the neighboring far west of modern day Afghanistan and studied in the nearby southern part of modern day Turkmenistan. And while al-Tha'labi and al-Baghawi were not contemporaries, one of al-Tha'labi's students - Ahmad al-Shurayhi - was also a teacher of al-Baghawi.

In addition to the popularity of al-Tha'labi's work at the time and the proximity of al-Baghawi to al-Tha'labi (both in time, place and student-teacher relations), al-Tha'labi's tafsir had another very important feature which made it an appealing choice:

Tafsir al-Tha'labi was one of the most expansive collections of statements of the salaf related to tafsir - complete with their chains of transmission - and contained many reports that could hardly be found in other collections. For example, it is one of the largest collections of tafsir statements of 'Ali ibn Abi Taalib, al-Dhahhak, al-Hasan al-Basri, 'Atiyyah al-'Awfi, Muhammad ibn Ka'b al-Qurathi, and al-Kalbi.

As a result, Tafsir al-Tha'labi became an important source of narration-based tafsir for a the next several centuries, serving as an important source for other authors of tafsir, such as:

-al-Wahidi (died 464ah) - himself a direct student of al-Tha'labi
-al-Sama'ani (died 489ah)
-al-Kirmani (died 505ah)
-al-Baghawi (died 516ah)
-al-Zamakhshari (died 541ah)
-ibn 'Atiyyah (died 542ah)
-Ibn al-Jawzi (died 597ah)
-al-Qurtubi (died 671ah)
-al-Khazin (died 841ah)

But despite this wealth of material from the salaf, al-Tha'labi himself was not skilled in hadith authentication or distinguishing sahih material from weak or fabricated material and mixed all of the above into his tafsir. Meanwhile, al-Baghawi was a hadith expert.

𝐈𝐛𝐧 𝐓𝐚𝐲𝐦𝐢𝐲𝐚𝐡 described this melding of strengths in al-Baghawi's adaptation of Tafsir al-Tha'labi by saying:

[ولهذا لما اختصره أبو محمد الحسين بن مسعود البغوي , وكان أعلم بالحديث والفقه , والثعلبي أعلم بأقوال المفسرين , ذكر البغوي عنه أقوال المفسرين , والنحاة , وقصص الأنبياء , فهذه الأمور نقلها البغوي من الثعلبي , وأما الأحاديث فلم يذكر في تفسيره شيئاً من الموضوعات التي رواها الثعلبي , بل يذكر الصحيح منها , ويعزوه إلى البخاري وغيره , فإنه مصنف كتاب ” شرح السنة ” , وكتاب ” المصابيح ” وذكر ما في الصحيحين والسنن , ولم يذكر الأحاديث التي تظهر لعلماء الحديث أنها موضوعة كما يفعله غيره من المفسرين]

❝When Abu Muhammad al-Husayn ibn Mas’ood al-Baghawi abridged Tafsir al-Tha’labi – and al-Baghawi was more knowledgeable when it came to hadith and fiqh while al-Tha’labi was more knowledgeable about the positions that the scholars of tafsir held – al-Baghawi mentioned what al-Tha’labi had mentioned when it came to the statements of the scholars of tafsir and the experts of grammar and the stories of the Prophets. These were the areas that al-Baghawi borrowed from al-Tha’labi.

But as for hadith narrations, al-Baghawi did not use any of the fabricated narrations which al-Tha’labi had relayed. On the contrary, he only mentioned authentic statements, and he traced them back to al-Bukhari and others, for al-Baghawi was the author of the [hadith] books Sharh al-Sunnah and al-Misabih. He used what is found in two Sahih collections and the books of the sunnah. al-Baghawi did not include any hadith narrations which the scholars of hadith recognize to be fabricated as some other scholars of tafsir do.❞ [Manhaj al-Sunnah 7/91]

So, in light of these factors, al-Baghawi's choice of Tafsir al-Tha'labi as a primary source was natural choice and a great service to the field of tafsir.

~~~ ~~~ ~~~

Much of this information about Tafsir al-Tha'labi was drawn from the valuable book Tafsir al-Salaf by Dr. Khalid Yusuf al-Wasil, pg 360-366.

Help!!Anyone has predicted question or papers for Islamic studies paper 22

𝐓𝐡𝐞 𝐓𝐚𝐟𝐬𝐢𝐫 𝐨𝐟 𝐚𝐥-𝐁𝐚𝐠𝐡𝐚𝐰𝐢 (𝐝𝐢𝐞𝐝 𝟓𝟏𝟔𝐚𝐡) 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐓𝐚𝐟𝐬𝐢𝐫 𝐨𝐟 𝐚𝐥-𝐓𝐡𝐚'𝐥𝐚𝐛𝐢 (𝐝𝐢𝐞𝐝 𝟒𝟐𝟕𝐚𝐡) - 𝐀 𝐂𝐨𝐦𝐩𝐚𝐫𝐢𝐬𝐨𝐧

Like most books of tafsir, al-Baghawi used and built on the works that came before him. The work that he relied on most heavily was Tafsir al-Tha'labi. 𝐈𝐛𝐧 𝐓𝐚𝐲𝐦𝐢𝐲𝐚𝐡 described the relationship by writing:

[والبغوي تفسيره مختصر من الثعلبي لكن صان تفسيره عن الأحاديث الموضوعة، والآراء المبتدعة]

"al-Baghawi’s tafsir is an abridgement of al-Thalabi’s, but al-Baghawi cleansed it of fabricated hadith narrations and innovated views." [Majmoo’ al-Fatawa 13/354]

𝐃𝐫. 𝐅𝐚𝐫𝐞𝐞𝐝𝐚 𝐛𝐢𝐧𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐚𝐥-𝐆𝐡𝐚𝐦𝐝𝐢 (associate professor of Tafsir & Qur'anic Studies at Umm al-Qura University) wrote a paper comparing these two books of tafsir (see here). In the final section of the paper, she made some general observations and summary points, including:

𝐇𝐚𝐝𝐢𝐭𝐡: al-Tha'labi has been criticized by many scholars for his lack of discernment in terms of hadith authentication and the inclusion of sahih, weak and fabricated hadith narrations in his work. Ibn Taymiyah compared al-Tha'labi to a حاطب الليل or a person who searches for fire wood in the dark, unable to distinguish between the good, the bad and the snake. On the other hand, al-Baghawi was a hadith expert who removed all fabricated narrations from his work and relied on his own chains of transmission to populate his tafsir with sahih and hasan narrations.

𝐀𝐬𝐛𝐚𝐛 𝐚𝐥-𝐍𝐮𝐳𝐨𝐨𝐥: Both al-Tha'labi and al-Baghawi placed considerable importance on reports providing the context surrounding the revelation

𝐐𝐢𝐫𝐚'𝐚𝐭: Both authors gave special attention to listing the differences among the 10 qira'at and attributing each way of recitation to its reciter, however al-Tha'labi would more often include additional ways of recitation beyond the 10 qira'at and would often fail to mention if those ways were valid or non-canonical.

𝐓𝐚𝐟𝐬𝐢𝐫 𝐚𝐥-𝐈𝐬𝐡𝐚𝐚𝐫𝐢 [searching for "hidden meanings" in the text]: One of al-Tha'labi's sources for his tafsir was the earlier "Haqaa'iq al-Tafsir" of al-Sulami which is known for its dubious innovated mystical "hidden meaning" explanations of the Qur'an. al-Baghawi purged his work of these explanations.

𝐒𝐭𝐚𝐭𝐞𝐦𝐞𝐧𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐒𝐚𝐥𝐚𝐟: One of the outstanding features of al-Tha'labi's tafsir is the rich collection of statements of the salaf from various pathways and sources that it offers. al-Baghawi adopted this strength in his own work, writing in his introduction that most of the tafsir statements of the salaf that he included were narrated to him from his teacher al-Shurayhi from his teacher al-Tha'labi.

You can also read more about the relationship between these two works from ibn Taymiyah here.

https://preview.redd.it/9iul6oehwpwd1.jpg?width=1242&format=pjpg&auto=webp&s=bbdea33bb123babc9f0f25dee9827db342ec434d

https://preview.redd.it/k4ed86miwpwd1.jpg?width=1242&format=pjpg&auto=webp&s=113a67c43f2e1104b21e625233dfdf8821d4055b

https://preview.redd.it/v80ys4rjwpwd1.jpg?width=1242&format=pjpg&auto=webp&s=61657fa6507057a270db1995a9e4c07dd7efe378

Sheikh ‘Abdullah al-‘Awaaji (former professor of Tafsir at the Islamic University of al-Madinah) wrote the following on Twitter in response to a question he received:

ذهب بعض الباحثين المعاصرين إلى أن أول من ألف في هذا الفن هو يحيى بن يعمر ( ت : 129 هـ ) اعتمادا على هذا النص الذي نقلتم من القرطبي وهو لابن عطية في المحرر الوجيز وهو قوله : « و أما شكل المصحف ونقطه، فروي أن عبد الملك بن مروان أمر به وبعمله فتجرد لذلك الحجاج بواسط وجدّ فيه، وزاد تحزيبه، وأمره -وهو والى العراق- الحسن ويحيى بن يعمر بذلك، وألف إثر ذلك بواسط كتابا في القراءات، جمع فيه ما روي من اختلاف الناس فيما وافق الخط ، ومشى الناس على ذلك زمانا طويلا إلى أن الف ابن مجاهد كتابه في القراءات ». ـ

Some contemporary researchers have concluded that the first person to author a work in the field of the qira’at was Yahya ibn Ya’mar (died 129 AH). They based this conclusion off of the text which you have brought from al-Qurtubi, which originally comes from ibn ‘Atiyyah ibn al-Muharrar al-Wajeez, and that was his statement:

As for adding the vowel markings and dots to the mushaf, it has been relayed that ‘Abd al-Malik ibn Marwan commanded this to be done and he delegated that task to al-Hajjaj who was in al-Wasit. al-Hajjaj did a good job of that, also adding the dots to group ayaat into equal groupings. He ordered al-Hasan and Yahya ibn Ya’mar to do that while he was the governor of Iraq. Following that, he also wrote a book on the qira’at in al-Wasit in which he brought together the differences which had been transmitted which matched with the script of the ‘Uthmani mushaf. The people continued to use that for a long time until ibn Mujahid wrote his book on the qira’at.

وتذكر كتب التراجم والفهارس كتبا في القراءات بعده تنسب إلى بعض كبار القراء والمفسرين مثل: أبان بن تغلب ( ت : 141 هـ ) مقاتل بن سليمان ( ت 150 هـ ) أبي عمرو بن العلاء ( ت : 154 هـ ) حمزة الزيات ( ت : 156 هـ) الكسائي ( ت : 189 هـ ) ـ

The books of scholarly biographies and lists of authored works mention some books in the field of the qira’at that were written after that time which were attributed to some of the senior reciters and scholars of tafsir, such as:

Aban ibn Taghlib (died 141 AH)

Muqatil ibn Sulayman (died 150 AH)

Abu ‘Amr ibn al-‘Alaa’ (died 154 AH)

Hamzah al-Zayyat (died 156 AH)

al-Kisa’i (died 189AH)

وجزم ابن الجزري بان أول إمام جمع القراءات في كتاب هو أبو عبيد القاسم بن سلام ( ت : 224 هـ ) حين قال : « فكان أول إمام معتبر جمع القراءات في كتاب أبو عبيد القاسم بن سلام وجعلهم فيما أحسب خمسة وعشرين قارئا مع هؤلاء السبعة ». ـ

Now ibn al-Jazari declared that the first scholar to collect the qira’at in a book was Abu ‘Ubayd al-Qasim ibn Salam (died 224 AH), saying:

The first scholar of note to collect the qira’at in a book was Abu ‘Ubayd al-Qasim ibn Salam, and I believe he selected 15 reciters including the famous seven.

والظاهر أن ما ذكره ابن عطية من كتاب يحيى بن يعمر كان في بدايات التدوين، ومعلوم أن البدايات في أغلب الأمر لا تخضع للترتيب المحكم والقواعد الضابطة للتأليف، ولعله وصل إلى هذه الدرجة عند ابن سلام في القرن الثالث؛ فلذلك جزم ابن الجزري بأوليّته. ـ

What seems to be the case is that what ibn ‘Atiyyah mentioned about the book of Yahya ibn Ya’mar was that that was at the beginning of the formalization of this science, and it is well-known that in most cases the beginnings of a field do not yet have well-established norms and standardized practices for authoring a work, so perhaps the field only reached that point at the time of ibn Salam in the third century and that was the reason why ibn al-Jazari declared him to be the first one to have authored a work in this field.

وكل هذه الكتب مفقودة وأول الموجود هو ( السبعة في القراءات ) لأبي بكر بن مجاهد ( ت : 324 هـ ). ـ

However all of these books have been lost to time and the earliest work that is still available is al-Saba’ah fee al-Qira’at by Abu Bakr ibn Mujahid (died 324 AH).

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[Arabic as found on the al-Istisharat al-Qur’aniyyah Twitter page on 2/14/2024, translation mine]

Hello, I’m not sure if this is the right sub to ask this question, but I hope you can help me. I recently learned that the works written by Christian female mystics create a peculiar corpus, very distinctively feminine in the way the love and the longing for God are described. I would like to investigate Sufi women’s relationship with the Divine and was wondering if a similar phenomenon occurs in the works of Sufi women throughout history. If so, could you recommend books, articles, etc. that could help me delve into the subject?

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Es-Selamu-Aleikum brothers and sisters. This question might be a little different than the other questions this subreddit usually gets. I am a type of Muslim who is too obsessed with the ghayb. The unseen. Angels, jinns, shaytan, and stuff. And I like to investigate sometimes and learn more about this stuff. So, a couple of months ago, or longer than that, I came across somewhere that Mikail, an angel, is the archangel in Islam just as he is in Christianity (As Michael translated to English). But something tells me that this might not be true. So, my question is, is there even a word for the archangels for Islam? Is Mikail really an archangel? Because, another angel, Jibril, when he appeared to Muhammad. Muhammad saw him spread his wings across the horizon. Which is pretty much archangelic description. Also, it is said somewhere, I don't have the exact source, that if you traveled from the tip of the ear to the shoulder of an angel, it would take you 700 years. If this fact is true and Islamically accurate, some of the angels are depicted to have human-like features. Human-like features are technically what an archangel is. And because I don't have a strong source, I don't know what's real and what's not. Can anyone explain to me this topic a little bit more? With accuracy? Thanks ahead. May Allah reward anyone who answers my question.

I'm looking for recommendations on books or articles that provide a detailed explanation of the Salafi-Wahhabi movement. Specifically, I'm interested in learning about its historical origins, who founded it, what it was reacting to, and how it influenced Muslim communities and caused a strong shift to a seemingly more conservative ummah. If anyone could point me to resources that cover this in depth, it would be greatly appreciated.

Thank you!

When i was child i heard a phrase at the end of any teching or lecture that goes like, " i have done my part.... Allah knows best/Rest is upto Allah". I vaguely remember it . The translation could be wrong. If you know such phrase please let me know.

Assalamu alaikum,

I'm looking to study Arabic standalone to begin my journey into becoming a 'alim in Islamic Studies inshAllah.

I've taken some courses at a school in the States but believe that speaking Arabic continuously outside the classroom is a necessary element for me. Specifically, I'm looking to reach a level of proficiency in the next two years that will allow me to not rely on my teachers for the "tafsir" portion of working through a classical book.

I'm in my early 20s, so I'd appreciate a place that has a vibrant cultural / social scene as well. At the same time, I do prioritize the quality of the education given my ultimate goal. Cost is not a concern. Learning shamy arabic dialect on the side is a plus.

Jazakum Allahu khair for your help!