Piped Piper of the piedpiper

Majority of Quranic verbs used and their forms. Learn this and you know most a majority of the meanings.

2026-10-11T04:45:31.107-07:00

1. Primary Triliteral Verbs (فعل ثلاثي مجرد) فَتَحَ Form I (فَتَحَ): to open, to give victory — 29 times Form VIII (افْتَتَحَ): to seek judgment / victory — 8 times بَعَثَ Form I (بَعَثَ): to raise, to resurrect, to send — 52 times Form VII (انْبَعَثَ): to be sent forth, to rush — 1 time جَعَلَ Form I (جَعَلَ): to make, to place, to set up — 340 times جَمَعَ Form I (جَمَعَ): to gather, to collect — 22 times Form VIII (اجْتَمَعَ): to assemble together — 2 times ذَهَبَ Form I (ذَهَبَ): to go, to leave — 28 times Form IV (أَذْهَبَ): to take away, to remove — 24 times رَفَعَ Form I (رَفَعَ): to raise, to elevate — 22 times سَحَرَ Form I (سَحَرَ): to bewitch, to enchant — 15 times صَلَحَ Form I (صَلَحَ): to act righteously, to be good — 10 times Form IV (أَصْلَحَ): to correct, to reform, to make good — 28 times لَعَنَ Form I (لَعَنَ): to curse — 23 times نَفَعَ Form I (نَفَعَ): to profit, to benefit — 31 times نَصَرَ Form I (نَصَرَ): to help, to deliver — 59 times Form VI (تَنَاصَرَ): to help one another — 1 time Form VIII (انْتَصَرَ): to defend oneself, to gain victory — 20 times بَلَغَ Form I (بَلَغَ): to reach, to attain — 38 times Form II (بَلَّغَ): to convey, to deliver a message — 8 times Form IV (أَبْلَغَ): to convey — 6 times تَرَكَ Form I (تَرَكَ): to leave, to abandon — 43 times حَشَرَ Form I (حَشَرَ): to gather, to assemble — 37 times حَكَمَ Form I (حَكَمَ): to judge, to rule — 45 times Form IV (أَحْكَمَ): to perfect, to make clear — 3 times Form VI (تَحَاكَمَ): to take a dispute for judgment — 1 time خَرَجَ Form I (خَرَجَ): to go out, to come out — 53 times Form IV (أَخْرَجَ): to bring out, to drive out — 99 times Form X (اسْتَخْرَجَ): to bring out, to extract — 5 times خَلَدَ Form I (خَلَدَ): to live forever, to abide eternally — 11 times Form II (خَلَّدَ): to make immortal — 1 time Form IV (أَخْلَدَ): to cling, to incline — 1 time خَلَقَ Form I (خَلَقَ): to create — 184 times Form VIII (اخْتَلَقَ): to fabricate, to invent a lie — 2 times دَخَلَ Form I (دَخَلَ): to enter — 76 times Form IV (أَدْخَلَ): to admit, to cause to enter — 42 times ذَكَرَ Form I (ذَكَرَ): to remember, to mention — 84 times Form II (ذَكَّرَ): to remind, to warn — 43 times Form V (تَذَكَّرَ / إِذَّكَّرَ): to reflect, to receive admonition — 51 times رَزَقَ Form I (رَزَقَ): to provide — 61 times سَجَدَ Form I (سَجَدَ): to prostrate — 24 times شَعَرَ Form I (شَعَرَ): to perceive, to realize — 25 times Form IV (أَشْعَرَ): to make known, to inform — 2 times شَكَرَ Form I (شَكَرَ): to be grateful, to give thanks — 46 times صَدَقَ Form I (صَدَقَ): to be truthful, to fulfill — 39 times Form II (صَدَّقَ): to confirm, to accept as true — 14 times Form V (تَصَدَّقَ / اِصَّدَّقَ): to give charity — 9 times عَبَدَ Form I (عَبَدَ): to worship, to serve — 122 times Form II (عَبَّدَ): to enslave — 1 time فَسَقَ Form I (فَسَقَ): to disobey, to transgress — 6 times قَتَلَ Form I (قَتَلَ): to kill, to slay — 83 times Form II (قَتَّلَ): to massacre, to slaughter — 9 times Form III (قَاتَلَ): to fight — 54 times Form VIII (اقْتَتَلَ): to fight one another — 8 times قَعَدَ Form I (قَعَدَ): to sit, to remain behind — 11 times كَتَبَ Form I (كَتَبَ): to write, to prescribe — 49 times Form III (كَاتَبَ): to make a contract — 1 time Form VIII (اِكْتَتَبَ): to write down — 1 time كَفَرَ Form I (كَفَرَ): to disbelieve, to deny — 289 times Form II (كَفَّرَ): to expiate, to remove bad deeds — 14 times مَكَرَ Form I (مَكَرَ): to plot, to scheme — 22 times نَظَرَ Form I (نَظَرَ): to look, to wait — 87 times Form IV (أَنْظَرَ): to grant respite, to delay — 18 times Form VIII (انْتَظَرَ): to await, to watch — 13 times ضَرَبَ Form I (ضَرَبَ): to strike, to set forth (a parable) — 55 times حَمَلَ Form I (حَمَلَ): to carry, to bear — 41 times Form II (حَمَّلَ): to place a burden upon — 4 times Form VIII (احْتَمَلَ): to carry, to bear a heavy load — 4 times صَبَرَ Form I (صَبَرَ): to be patient, to endure — 58 times Form III (صَابَرَ): to vie in patience — 1 time Form VIII (اصْطَبَرَ): to be steadfast, to persevere — 5 times ظَلَمَ Form I (ظَلَمَ): to wrong, to oppress — 110 times Form IV (أَظْلَمَ): to grow dark — 7 times عَرَفَ Form I (عَرَفَ): to recognize, to know — 20 times Form II (عَرَّفَ): to make known — 2 times Form VI (تَعَارَفَ): to know one another — 2 times Form VIII (اعْتَرَفَ): to acknowledge, to confess — 2 times عَقَلَ Form I (عَقَلَ): to understand, to comprehend — 49 times غَفَرَ Form I (غَفَرَ): to forgive — 65 times Form X (اسْتَغْفَرَ): to seek forgiveness — 38 times قَدَرَ Form I (قَدَرَ): to decree, to have power — 25 times Form II (قَدَّرَ): to determine, to measure out — 16 times كَذَبَ Form I (كَذَبَ): to lie — 12 times Form II (كَذَّبَ): to deny, to reject as false — 176 times كَسَبَ Form I (كَسَبَ): to earn, to acquire — 62 times Form VIII (اكْتَسَبَ): to earn (a bad deed/consequence) — 5 times مَلَكَ Form I (مَلَكَ): to possess, to control — 44 times سَمِعَ Form I (سَمِعَ): to hear, to listen — 78 times Form IV (أَسْمَعَ): to cause to hear — 11 times Form V (تَسَمَّعَ / اِثَّمَّعَ): to eavesdrop — 2 times Form VIII (اسْتَمَعَ): to listen attentively — 21 times حَزِنَ Form I (حَزِنَ): to be grieved, to feel sorrow — 37 times حَسِبَ Form I (حَسِبَ): to think, to consider — 44 times Form III (حَاسَبَ): to call to account — 2 times Form VIII (احْتَسَبَ): to expect, to anticipate — 5 times حَفِظَ Form I (حَفِظَ): to guard, to protect — 16 times Form III (حَاَفَظَ): to maintain, to preserve strictly — 3 times Form X (اسْتَحْفَظَ): to entrust for protection — 1 time خَسِرَ Form I (خَسِرَ): to lose, to suffer loss — 18 times Form II (خَسَّرَ): to cause loss, to give short measure — 1 time Form IV (أَخْسَرَ): to cause loss — 2 times رَحِمَ Form I (رَحِمَ): to have mercy upon — 28 times شَهِدَ Form I (شَهِدَ): to bear witness, to be present — 44 times Form IV (أَشْهَدَ): to call to witness, to cause to witness — 11 times Form X (اسْتَشْهَدَ): to call to witness — 2 times عَلِمَ Form I (عَلِمَ): to know — 382 times Form II (عَلَّمَ): to teach — 41 times Form V (تَعَلَّمَ): to learn — 2 times عَمِلَ Form I (عَمِلَ): to work, to do deeds — 276 times كَرِهَ Form I (كَرِهَ): to dislike, to detest — 14 times Form II (كَرَّهَ): to make hateful — 1 time Form IV (أَكْرَهَ): to compel, to force — 6 times بَصُرَ Form I (بَصُرَ): to perceive, to observe — 8 times Form II (بَصَّرَ): to make to see — 1 time Form IV (أَبْصَرَ): to see, to perceive — 29 times Form V (تَبَصَّرَ): to gain insight — 1 time 2. Double-Letter Verbs (مُضَاعَف) حَيَّ Form I (حَيَّ): to live — 15 times Form II (حَيَّا): to greet — 4 times Form IV (أَحْيَا): to give life — 35 times Form X (اسْتَحْيَا): to feel shy, to spare alive — 4 times رَدَّ Form I (رَدَّ): to return, to send back — 42 times Form V (تَرَدَّدَ): to waver, to hesitate — 1 time Form VIII (ارْتَدَّ): to turn back, to revert — 9 times صَدَّ Form I (صَدَّ): to turn away, to hinder — 34 times Form II (صَدَّدَ / صَدَّ): to turn away — 1 time Form VIII (اصْطَدَّ): to hunt — 1 time ضَرَّ Form I (ضَرَّ): to harm, to hurt — 18 times Form VIII (اضْطُرَّ): to be compelled, to be forced — 5 times ضَلَّ Form I (ضَلَّ): to go astray, to err — 53 times Form IV (أَضَلَّ): to mislead, to lead astray — 64 times ظَنَّ Form I (ظَنَّ): to think, to believe, to assume — 47 times عَدَّ Form I (عَدَّ): to count — 7 times Form II (عَدَّدَ): to count over and over — 1 time Form VIII (اعْتَدَّ): to prepare — 1 time غَرَّ Form I (غَرَّ): to deceive, to beguile — 11 times مَدَّ Form I (مَدَّ): to extend, to stretch — 16 times Form IV (أَمَدَّ): to provide, to reinforce — 7 times مَسَّ Form I (مَسَّ): to touch, to afflict — 56 times وَدَّ Form I (وَدَّ): to wish, to love — 12 times 3. Weak-Initial Verbs (مِثَال) وَذَرَ Form I (وَذَرَ): to leave, to abandon — 45 times وَضَعَ Form I (وَضَعَ): to put, to place, to set down — 18 times وَقَعَ Form I (وَقَعَ): to fall, to befall — 13 times Form IV (أَوْقَعَ): to cause (enmity) — 1 time وَهَبَ Form I (وَهَبَ): to grant, to bestow — 22 times وَجَدَ Form I (وَجَدَ): to find — 106 times وَرِثَ Form I (وَرِثَ): to inherit — 15 times Form II (وَرَّثَ): to bequeath — 2 times Form IV (أَوْرَثَ): to cause to inherit — 18 times وَزَرَ Form I (وَزَرَ): to bear a load — 5 times وَصَفَ Form I (وَصَفَ): to describe, to ascribe — 7 times وَعَدَ Form I (وَعَدَ): to promise — 70 times Form III (وَاعَدَ): to make an appointment — 4 times Form IV (أَوْعَدَ): to warn, to threaten — 1 time وَقَى Form I (وَقَى): to protect, to save — 12 times Form VIII (اتَّقَى): to fear Allah, to be conscious of Allah — 166 times وَسِعَ Form I (وَسِعَ): to encompass, to extend over — 9 times 4. Hollow Verbs (أَجْوَف) تَابَ Form I (تَابَ): to repent, to turn in repentance — 63 times ذَاقَ Form I (ذَاقَ): to taste — 36 times Form IV (أَذَاقَ): to cause to taste — 19 times فَازَ Form I (فَازَ): to succeed, to attain victory — 3 times قَالَ Form I (قَالَ): to say, to speak — 1,618 times قَامَ Form I (قَامَ): to stand up, to rise — 19 times Form IV (أَقَامَ): to establish (prayer) — 32 times Form X (اسْتَقَامَ): to be straight, to remain steadfast — 34 times كَانَ Form I (كَانَ): to be, to exist — 1,358 times مَاتَ Form I (مَاتَ): to die — 24 times Form IV (أَمَاتَ): to cause to die — 18 times خَافَ Form I (خَافَ): to fear, to be afraid — 83 times Form II (خَوَّفَ): to frighten, to intimidate — 4 times كَادَ (كَوْد) Form I (كَادَ): to be about to, to nearly do — 24 times كَادَ (كَيْد) Form I (كَادَ): to plot, to scheme against — 22 times زَادَ Form I (زَادَ): to increase — 51 times Form VIII (ازْدَادَ): to increase in number/degree — 7 times 5. Defective Verbs (نَاقِص) تَلَا Form I (تَلَا): to recite, to follow — 61 times دَعَا Form I (دَعَا): to call, to pray, to invite — 170 times Form VIII (ادَّعَى): to claim, to ask for — 2 times عَفَا Form I (عَفَا): to pardon, to forgive — 27 times بَغَى Form I (بَغَى): to seek, to oppress — 25 times Form VII (انْبَغَى): to be suitable, to be proper — 4 times Form VIII (ابْتَغَى): to seek, to desire — 33 times جَرَى Form I (جَرَى): to flow, to run — 57 times جَزَى Form I (جَزَى): to reward, to recompense — 73 times Form III (جَازَى): to punish, to requite — 2 times قَضَى Form I (قَضَى): to decree, to judge, to fulfill — 59 times كَفَى Form I (كَفَى): to suffice — 31 times هَدَى Form I (هَدَى): to guide — 144 times Form VIII (اهْتَدَى / يَهِدِّي): to be guided, to follow guidance — 60 times خَشِيَ Form I (خَشِيَ): to fear, to dread — 48 times رَضِيَ Form I (رَضِيَ): to be pleased, to accept — 38 times Form IV (أَرْضَى): to please, to satisfy — 2 times نَسِيَ Form I (نَسِيَ): to forget — 35 times Form IV (أَنْسَى): to cause to forget — 6 times 6. Hamzated Verbs (مَهْمُوز) سَأَلَ Form I (سَأَلَ): to ask, to question — 106 times Form V (تَسَاءَلَ): to ask one another — 7 times قَرَأَ Form I (قَرَأَ): to read, to recite — 16 times أَخَذَ Form I (أَخَذَ): to take, to seize — 127 times Form III (آخَذَ): to call to account, to punish — 10 times Form VIII (اتَّخَذَ): to take for oneself, to adopt — 124 times أَكَلَ Form I (أَكَلَ): to eat, to consume — 93 times أَمَرَ Form I (أَمَرَ): to command, to order — 77 times Form VIII (أْتَمَرَ): to counsel together — 2 times أَمِنَ Form I (أَمِنَ): to feel safe, to trust — 20 times Form IV (آمَنَ): to believe — 537 times أَبَى Form I (أَبَى): to refuse — 13 times رَأَى Form I (رَأَى): to see, to consider — 271 times Form III (رَاءَى): to show off — 2 times Form IV (أَرَى): to show — 29 times Form VI (تَرَاءَى): to see each other — 2 times أَتَى Form I (أَتَى): to come, to bring — 264 times Form IV (آتَى): to give, to bestow — 271 times شَاءَ Form I (شَاءَ): to will, to wish — 236 times سَاءَ Form I (سَاءَ): to be evil, to grieve — 30 times جَاءَ Form I (جَاءَ): to come — 278 times 7. Derived Form II Verbs (فَعَّلَ) بَدَّلَ Form II (بَدَّلَ): to change, to exchange — 23 times Form IV (أَبْدَلَ): to substitute — 3 times Form V (تَبَدَّلَ): to exchange — 5 times Form X (اسْتَبْدَلَ): to replace — 3 times بَشَّرَ Form I (بَشَرَ): to touch — 1 time Form II (بَشَّرَ): to give glad tidings — 30 times Form IV (أَبْشَرَ): to receive glad tidings — 1 time Form X (اسْتَبْشَرَ): to rejoice — 5 times بَيَّنَ Form II (بَيَّنَ): to make clear, to explain — 18 times Form IV (أَبَانَ): to explain clearly — 1 time Form V (تَبَيَّنَ): to become clear — 17 times Form X (اسْتَبَانَ): to become manifest — 1 time زَيَّنَ Form II (زَيَّنَ): to adorn, to make attractive — 26 times سَبَّحَ Form II (سَبَّحَ): to glorify, to praise — 42 times سَخَّرَ Form II (سَخَّرَ): to subject, to make subservient — 12 times Form X (اسْتَسْخَرَ): to mock — 1 time صَدَّقَ Form I (صَدَقَ): to be truthful — 39 times Form II (صَدَّقَ): to confirm, to believe in — 14 times Form V (تَصَدَّقَ): to give charity — 9 times عَذَّبَ Form II (عَذَّبَ): to punish, to torment — 35 times عَلَّمَ Form I (عَلِمَ): to know — 382 times Form II (عَلَّمَ): to teach — 41 times Form V (تَعَلَّمَ): to learn — 2 times قَدَّمَ Form II (قَدَّمَ): to send forward — 26 times Form V (تَقَدَّمَ): to precede — 3 times Form X (اسْتَقْدَمَ): to advance, to seek precedence — 6 times كَذَّبَ Form I (كَذَبَ): to lie — 12 times Form II (كَذَّبَ): to deny, to reject — 176 times نَبَّأَ Form II (نَبَّأَ): to inform, to notify — 42 times Form X (اسْتَنْبَأَ): to ask to inform — 1 time نَزَّلَ Form II (نَزَّلَ): to send down gradually — 62 times Form IV (أَنْزَلَ): to send down — 183 times Form V (تَنَزَّلَ): to descend — 8 times نَجَّى Form II (نَجَّى): to save, to deliver — 23 times Form IV (أَنْجَى): to rescue, to save — 37 times Form VI (تَنَاجَى): to confer secretly — 3 times وَلَّى Form I (وَلِيَ): to be close, to govern — 2 times Form II (وَلَّى): to turn away, to appoint — 30 times Form IV (أَوْلَى): to place near — 4 times Form V (تَوَلَّى): to turn away, to take as ally — 78 times Form X (اسْتَوْلَى): to overcome — 1 time 8. Derived Form III Verbs (فَاعَلَ) جَاهَدَ Form III (جَاهَدَ): to strive, to fight — 27 times قَاتَلَ Form I (قَتَلَ): to kill — 83 times Form II (قَتَّلَ): to slaughter — 9 times Form III (قَاتَلَ): to fight — 54 times Form VIII (اقْتَتَلَ): to fight one another — 8 times نَادَى Form III (نَادَى): to call out — 41 times Form VI (تَنَادَى): to call one another — 2 times Form VIII (انْتَادَى): to call out — 1 time نَافَقَ Form III (نَافَقَ): to act hypocritically — 3 times هَاجَرَ Form III (هَاجَرَ): to migrate — 20 times 9. Derived Form IV Verbs (أَفْعَلَ) أَبْصَرَ Form I (بَصُرَ): to perceive — 8 times Form II (بَصَّرَ): to make to see — 1 time Form IV (أَبْصَرَ): to see — 29 times Form V (تَبَصَّرَ): to gain insight — 1 time أَحْسَنَ Form IV (أَحْسَنَ): to do good, to do excellently — 32 times أَخْرَجَ Form I (خَرَجَ): to go out — 53 times Form IV (أَخْرَجَ): to bring out — 99 times Form X (اسْتَخْرَجَ): to extract — 5 times أَدْخَلَ Form I (دَخَلَ): to enter — 76 times Form IV (أَدْخَلَ): to admit, to enter — 42 times أَرْجَعَ Form I (رَجَعَ): to return — 28 times Form IV (أَرْجَعَ): to bring back — 4 times أَرْسَلَ Form IV (أَرْسَلَ): to send — 130 times أَسْرَفَ Form IV (أَسْرَفَ): to exceed limits, to commit excess — 9 times أَسْلَمَ Form I (سَلِمَ): to be safe — 1 time Form II (سَلَّمَ): to submit, to greet — 4 times Form IV (أَسْلَمَ): to submit, to surrender — 22 times أَشْرَكَ Form I (شَرِكَ): to share — 1 time Form III (شَارَكَ): to share with — 1 time Form IV (أَشْرَكَ): to associate partners — 71 times Form VIII (اشْتَرَكَ): to share in — 2 times أَصْبَحَ Form IV (أَصْبَحَ): to become — 18 times أَصْلَحَ Form I (صَلَحَ): to be righteous — 10 times Form IV (أَصْلَحَ): to reform, to make amends — 28 times أَعْرَضَ Form I (عَرَضَ): to present, to display — 15 times Form II (عَرَّضَ): to hint, to speak indirectly — 1 time Form IV (أَعْرَضَ): to turn away — 36 times Form VIII (اعْتَرَضَ): to present — 1 time أَغْرَقَ Form I (غَرِقَ): to drown — 2 times Form IV (أَغْرَقَ): to drown — 17 times أَفْسَدَ Form IV (أَفْسَدَ): to cause corruption — 12 times أَفْلَحَ Form IV (أَفْلَحَ): to succeed — 13 times أَنْبَتَ Form IV (أَنْبَتَ): to cause to grow — 10 times أَنْذَرَ Form IV (أَنْذَرَ): to warn — 44 times أَنْزَلَ Form II (نَزَّلَ): to send down gradually — 62 times Form IV (أَنْزَلَ): to send down — 183 times Form V (تَنَزَّلَ): to descend — 8 times أَنْشَأَ Form IV (أَنْشَأَ): to produce, to bring into being — 18 times أَنْعَمَ Form IV (أَنْعَمَ): to bestow favor — 16 times أَنْفَقَ Form IV (أَنْفَقَ): to spend — 68 times أَنْكَرَ Form IV (أَنْكَرَ): to deny, to disavow — 4 times أَهْلَكَ Form I (هَلَكَ): to perish — 8 times Form IV (أَهْلَكَ): to destroy — 39 times Form VI (تَهَالَكَ): to perish together — 1 time أَتَمَّ Form IV (أَتَمَّ): to complete, to perfect — 8 times Form X (اسْتَتَمَّ): to complete — 1 time أَحَبَّ Form IV (أَحَبَّ): to love, to like — 64 times Form X (اسْتَحَبَّ): to prefer — 4 times أَحَلَّ Form I (حَلَّ): to alight, to settle — 7 times Form II (حَلَّلَ): to make lawful — 1 time Form IV (أَحَلَّ): to make lawful, to settle — 14 times Form V (تَحَلَّلَ): to dissolve an oath — 1 time أَسَرَّ Form IV (أَسَرَّ): to conceal, to speak secretly — 12 times أَضَلَّ Form I (ضَلَّ): to go astray — 53 times Form IV (أَضَلَّ): to lead astray — 64 times أَعَدَّ Form IV (أَعَدَّ): to prepare — 20 times Form VIII (اعْتَدَّ): to count — 2 times أَذَاقَ Form I (ذَاقَ): to taste — 36 times Form IV (أَذَاقَ): to cause to taste — 19 times أَرَادَ Form IV (أَرَادَ): to intend, to wish — 139 times أَصَابَ Form IV (أَصَابَ): to strike, to afflict, to bestow — 64 times Form X (اسْتَصَابَ): to seek rightly — 1 time أَطَاعَ Form IV (أَطَاعَ): to obey — 72 times Form X (اسْتَطَاعَ): to be able to — 42 times أَقَامَ Form I (قَامَ): to stand — 19 times Form IV (أَقَامَ): to establish — 32 times Form X (اسْتَقَامَ): to stand firm, to be straight — 34 times أَمَاتَ Form I (مَاتَ): to die — 24 times Form IV (أَمَاتَ): to cause death — 18 times أَحْيَا Form I (حَيَّ): to live — 15 times Form II (حَيَّا): to greet — 4 times Form IV (أَحْيَا): to give life — 35 times Form X (اسْتَحْيَا): to feel shy, to spare — 4 times أَخْفَى Form I (خَفِيَ): to be hidden — 3 times Form IV (أَخْفَى): to hide, to conceal — 8 times Form X (اسْتَخْفَى): to seek disguise — 3 times أَرَى Form I (رَأَى): to see — 271 times Form IV (أَرَى): to show — 29 times أَغْنَى Form IV (أَغْنَى): to avail, to enrich — 28 times Form X (اسْتَغْنَى): to consider oneself self-sufficient — 3 times أَلْقَى Form IV (أَلْقَى): to throw, to cast — 71 times Form VIII (تَلَقَّى / الْتَقَى): to meet, to receive — 10 times أَنْجَى Form II (نَجَّى): to save — 23 times Form IV (أَنْجَى): to deliver — 37 times أَوْحَى Form IV (أَوْحَى): to reveal, to inspire — 72 times أَوْفَى Form II (وَفَّى): to pay in full — 18 times Form IV (أَوْفَى): to fulfill — 10 times Form X (اسْتَوْفَى): to demand full payment — 1 time آمَنَ Form I (أَمِنَ): to feel safe — 20 times Form IV (آمَنَ): to believe — 537 times آتَى Form I (أَتَى): to come — 264 times Form IV (آتَى): to give, to grant — 271 times آذَى Form IV (آذَى): to harm, to annoy — 8 times 10. Derived Form V & VI Verbs (تَفَعَّلَ / تَفَاعَلَ) تَفَكَّرَ Form V (تَفَكَّرَ): to reflect, to ponder — 18 times تَذَكَّرَ Form I (ذَكَرَ): to remember — 84 times Form II (ذَكَّرَ): to remind — 43 times Form V (تَذَكَّرَ / إِذَّكَّرَ): to receive admonition — 51 times تَوَكَّلَ Form V (تَوَكَّلَ): to rely, to put trust — 42 times Form VI (تَوَاكَلَ): to entrust mutually — 1 time تَبَيَّنَ Form II (بَيَّنَ): to explain — 18 times Form V (تَبَيَّنَ): to become clear — 17 times تَرَبَّصَ Form V (تَرَبَّصَ): to wait, to await — 12 times تَوَلَّى Form II (وَلَّى): to turn away — 30 times Form V (تَوَلَّى): to turn away, to ally — 78 times تَوَفَّى Form II (وَفَّى): to pay in full — 18 times Form V (تَوَفَّى): to take back, to cause to die — 24 times تَبَارَكَ Form VI (تَبَارَكَ): to be blessed, to be exalted — 9 times تَسَاءَلَ Form I (سَأَلَ): to ask — 106 times Form VI (تَسَاءَلَ): to inquire of one another — 7 times 11. Derived Form VII & VIII Verbs (انْفَعَلَ / افْتَعَلَ) اخْتَلَفَ Form VIII (اخْتَلَفَ): to differ, to vary — 38 times اتَّبَعَ Form VIII (اتَّبَعَ): to follow — 136 times اتَّخَذَ Form VIII (اتَّخَذَ): to take, to adopt — 124 times اتَّقَى Form I (وَقَى): to guard — 12 times Form VIII (اتَّقَى): to fear Allah, to guard oneself — 166 times افْتَرَى Form VIII (افْتَرَى): to invent, to fabricate — 54 times اهْتَدَى Form I (هَدَى): to guide — 144 times Form VIII (اهْتَدَى / يَهِدِّي): to find guidance — 60 times ابْتَغَى Form I (بَغَى): to seek — 25 times Form VIII (ابْتَغَى): to seek, to desire — 33 times انْقَلَبَ Form VII (انْقَلَبَ): to turn around, to return — 18 times انْتَهَى Form VIII (انْتَهَى): to cease, to desist — 10 times 12. Derived Form IX & X Verbs (افْعَلَّ / اسْتَفْعَلَ) اسْوَدَّ Form IX (اسْوَدَّ): to turn black — 2 times ابْيَضَّ Form IX (ابْيَضَّ): to turn white — 2 times اسْتَعْجَلَ Form I (عَجِلَ): to hasten — 10 times Form II (عَجَّلَ): to hasten — 4 times Form IV (أَعْجَلَ): to cause to hasten — 1 time Form X (اسْتَعْجَلَ): to seek to hasten — 19 times اسْتَغْفَرَ Form I (غَفَرَ): to forgive — 65 times Form X (اسْتَغْفَرَ): to ask forgiveness — 38 times اسْتَكْبَرَ Form I (كَبُرَ): to be great — 11 times Form II (كَبَّرَ): to magnify — 5 times Form IV (أَكْبَرَ): to admire — 1 time Form V (تَكَبَّرَ): to be arrogant — 1 time Form X (اسْتَكْبَرَ): to act arrogantly — 42 times اسْتَهْزَأَ Form X (اسْتَهْزَأَ): to mock, to ridicule — 21 times اسْتَجَابَ Form I (جَابَ): to cut — 1 time Form IV (أَجَابَ): to respond — 8 times Form X (اسْتَجَابَ): to answer, to respond — 28 times اسْتَطَاعَ Form IV (أَطَاعَ): to obey — 72 times Form X (اسْتَطَاعَ): to be able to — 42 times اسْتَقَامَ Form I (قَامَ): to stand — 19 times Form IV (أَقَامَ): to establish — 32 times Form X (اسْتَقَامَ): to remain straight, to be steadfast — 34 times

Arabic degree program comparison

2026-09-03T04:15:27.597-07:00

Focusing directly on the specific undergraduate and postgraduate degree programmes (BA, BS, MA, MS, and PhD) offered by these institutions, the comparison changes when looking at structural design, credit hour intensity, and the explicit integration of secular university frameworks versus traditional religious scholarship.

Evaluating the actual degree pipelines yields the following comparison and scores out of 10.

Degree Programme Evaluation Scores (Out of 10)

University	Degree Structure & Framework	Specialisation Depth	Practical/Research Training	Non-Native Adaptability	Degree Score
Al-Azhar University	9.0	10.0	9.0	6.0	8.5 / 10
Islamic University of Madinah	9.5	9.0	8.5	10.0	9.25 / 10
IIUI (Pakistan)	8.0	7.5	8.0	6.5	7.5 / 10
IOU (Online)	7.5	6.5	6.0	9.0	7.25 / 10

Degree Programme Deep Dive

1. Islamic University of Madinah (Faculty of Arabic Language) — 9.25 / 10

The Structure: Offers a highly focused 4-year Bachelor of Arts in Arabic Language. It bypasses typical western-style general education electives to focus strictly on foundational linguistic mastery. [1]
Specialisation Depth: Outstanding focus on the mechanics of classical Arabic. The degree forces an exhaustive mastery of philology, classical lexicography, and advanced poetry analysis, strictly mapped out to serve secondary fields like Hadith and Tafseer.
Practical/Research Training: Excellent training for oral delivery (Khitabah), public debate, and textual criticism. However, it lacks robust modern translation or corporate professional modules.
Non-Native Adaptability: The gold standard. The program integrates a mandatory, high-intensity 2-year non-degree Arabic Language Institute prerequisite before granting entry into the actual BA track, ensuring zero language gaps. [2]

2. Al-Azhar University (Faculty of Arabic Language / Kulliyyat al-Lugha al-Arabiyyah) — 8.5 / 10

The Structure: Offers a comprehensive, traditional 4-year degree pathway extending into highly rigorous MA and PhD tracks.
Specialisation Depth: Absolute maximum depth. The degree structure separates into highly specific tracks early on, such as Linguistics (Lughawiyyat), Literature and Rhetoric (Adab wa Balagha), and History and Civilisation.
Practical/Research Training: Exceptionally strong on the classical academic research thesis (Bahth). It lacks modern technological integration, technical translation training, or professional communication suites.
Non-Native Adaptability: Poorly structured for non-natives. Foreign students are often thrown directly into classrooms built for native speakers. This approach creates a harsh learning curve unless the student completes the preliminary Ma'had Bu'uth training program.

3. IIUI Pakistan (Faculty of Arabic) — 7.5 / 10

The Structure: Structure is built around a modernized 4-year BS in Arabic, alongside MS and PhD tracks in Literature and Linguistics. It follows a highly formalized semester framework governed by Pakistan's Higher Education Commission (HEC).
Specialisation Depth: Moderate to good. The curriculum effectively balances classical Arabic sciences (Sarf, Nahw) with modern applied linguistics. However, it requires students to allocate credit hours to compulsory non-Arabic subjects like Pakistan Studies, English, and Mathematics.
Practical/Research Training: Highly practical. The degree emphasizes bidirectional translation (Arabic-English-Urdu) and computer-assisted language processing, making it valuable for corporate and civil career tracks.
Non-Native Adaptability: Fair. It requires a mandatory zero-semester or preparatory language stream for students who do not pass the initial entry test, though real-world immersion remains limited. [1, 3, 4]

4. International Open University (IOU / Gambia) — 7.25 / 10

The Structure: Features a completely modular Bachelor of Arts in Arabic Language Studies (BA ALS) and a Higher Diploma bridge to an MA program. It utilizes an asynchronous, open-enrolment distance learning framework.
Specialisation Depth: Streamlined. The degree covers core essentials including grammar (Nahw), morphology (Sarf), and basic literature. It avoids highly complex, multi-tiered classical text commentaries to keep online modules manageable.
Practical/Research Training: Weakest on interactive research. While it excels at teaching textual comprehension and translation via digital portals, it lacks the synchronous environment needed for spontaneous oral presentation and viva-voce style thesis defense.
Non-Native Adaptability: Highly structured for non-natives. The courses explain intricate classical grammar rules using English and contemporary pedagogical frameworks, removing the intimidating barrier of a 100% Arabic environment from day one. [1, 5]

An alternative to gdp

2026-09-03T04:11:32.414-07:00

Here is the ranking of the top 40 OIC Muslim-majority nations based strictly on The People Score (personal piety, social morality, and religious devotion), ordered from highest adherence to lowest:

OIC Adherence: The People (Out of 10)

Somalia: 9.9 / 10
Afghanistan: 9.8 / 10
Yemen: 9.8 / 10
Mauritania: 9.7 / 10
Senegal: 9.6 / 10
Mali: 9.6 / 10
Indonesia: 9.5 / 10
Gambia: 9.5 / 10
Pakistan: 9.4 / 10
Nigeria: 9.4 / 10
Sudan: 9.4 / 10
Bangladesh: 9.3 / 10
Saudi Arabia: 9.2 / 10
Libya: 9.2 / 10
Egypt: 9.1 / 10
Algeria: 9.0 / 10
Morocco: 8.9 / 10
Oman: 8.8 / 10
Jordan: 8.8 / 10
Iraq: 8.7 / 10
Malaysia: 8.6 / 10
Maldives: 8.5 / 10
Kuwait: 8.3 / 10
Qatar: 8.1 / 10
Syria: 7.9 / 10
Tajikistan: 7.8 / 10
Bahrain: 7.6 / 10
United Arab Emirates: 7.5 / 10
Uzbekistan: 7.4 / 10
Guyana: 7.0 / 10
Suriname: 6.9 / 10
Kyrgyzstan: 6.9 / 10
Tunisia: 6.8 / 10
Turkmenistan: 6.5 / 10

Lebanon: 6.4 / 10
Turkey (Türkiye): 6.2 / 10
Iran: 5.9 / 10
Kazakhstan: 4.1 / 10
Albania: 3.8 / 10
Azerbaijan: 3.5 / 10

greek logic

2026-09-03T03:24:29.629-07:00

Is western and greek logic operated in a void.

devoid of the "fitrah" innate nature when argumenting.

The argument is devoid of substance.

arguments follow the symmetry the angles the "Greeks" love. Arguments are sets, subsets, categories, implications. To win is to be bring another argument.

The Greek framework given to arrive at the truth opens the door for the Paganic justifications. Whether that be the "Logos" the "Jesus-God-Spirit" or the Zeusian philosophies or the Brahmic-God heads.

Should he Muslim operate in this framework ?

Or can we derive a philosophy closer to what the Quran and prophets bring. Should we get our feet dirty in the mud? Why is it dangerous? It take the Quranic thought, the Abrahamic thought of linking the creation (benefits, needs, mercy) to the creator in its benefits a mere set of Axiomatic, schematic cosines, relations, ARGUMENTATION!! A problem for the Muslim believer who wants and needs the quranic understanding but entertainment for the academic for their endless persuits!

The womb

2026-08-12T02:34:08.262-07:00

In arabic the name for womb where the baby is carried has the name root as Gods attribute. The Most merciful that is "raheem". And for womb rahem. Shows the attrbute of mercify manifested in how the child is cared for. It is carressed, cared. Loved with mercy in the womb.

The best Atheist

2026-07-30T02:34:27.009-07:00

Atheism mixed with germanic culture makes for the killing and slaughter a brutal mix.

ALthough polpot is an outlier.

The athesitic sees everything as purposless animalistoc munching grass feeding cattle. Evrything is there to mock. Mock at God at the people and religions look how stupid they are except but with my own rational science. Keep on shagging what i want until my desires are satisifed following the culture, lying to succeed, the devil behind me, people dicate to me to fit in. Alister crowley? Nice person as long as he dosent hurt me.

Some points on Ayatul Kursi

2026-06-01T02:28:39.063-07:00

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ۚ لَا تَأْخُذُهُۥ سِنَةٌۭ وَلَا نَوْمٌۭ ۚ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍۢ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا ۚ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ ٢٥٥

Allah! There is no god ˹worthy of worship˺ except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He ˹fully˺ knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge—except what He wills ˹to reveal˺. His Seat1 encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Most High, the Greatest.2

Qayyum ٱلْقَيُّومُ, is an intensive form, it means the One who subsists by Himself and supports, sustains and provides means of subsistence for all others.

Sinatun means a doze or a nap, a lighter form of sleep.

while nawm means a full fledged state of sleep.

The negation of these two sinatun and nawn negates both the initial and full fledged state of sleep. This means Allah is absolutely free of any traces of negligence or heedlessness.

“He ˹fully˺ knows what is ahead of them and what is behind them”

This means that Allah’s knowledge encompasses all that lies before or behind humans, their past as well as their future, as against others whose knowledge is limited only to whatever Allah has willed for them.

Ada, Ya’uudu يَـُٔودُهُ

Means to be heavy so heavy and burdensome as to be difficult to handle or manage.

Kurs

Means a set layer of something, the word kursi a derivate means a place or thing used for sitting. Symbol of authority, his power extends over the heavens and the earth, all parts, without need for helpers or supporters.

Implications in terms of shirk.

No helpers, aids, partners required for the universe. Clarifying his Oneness.

Implications for the people.

Who to trust, place your trust in and how it relates to your mental state and your Emann.

Your Trust in Politicians
Your Fear of the people
Your trust in A.I.
Your trust in “plans” and those who “plan”
Your fear on who controls and who really plans

These should be controlled and governed and the verse should show you the boundaries that have been set. Who the real King is, whilst all the humans pretend to be powerful in their capacities.

Implications for the Jews and Christians

A call to and restoration of “Monotheism”. Calling them back the worship of Allah and that

Allah's oneness and worship has been restored by the quran fully.

Means in terms of knowledge of people.

Sets your position, your “context” in the grand scale of things

Some items borrowed:

Elahi, Amin Ahsan. Tadabbur-e-Quran, English translation by Salaam Kayani. Printed Malaysia. Vol . Pages 596-7

Lane, Edward William. An Arabic-English Lexicon. Book I, Part 8, s.v. "و-س-ن". London: Williams and Norgate, 1893.

https://quran.com/ayatul-kursi

Creation >> Complex, Supernatural, Knowledgeable, intricate, sophisticated, planned and dependencies bounded

2026-05-25T01:59:54.853-07:00

Take that into consideration in your "beliefs" Oh Atheists of Polpot and Germanic fame.

Treading the satanic path ..... unknowingly.

The real problem with the Mindset of "Muslims" in entering the realm of debate with the Atheist

2026-05-04T02:12:00.000-07:00

There has to be a rethink of how to debate.

The real problem with the Mindset of "Muslims" in entering the realm of debate with the Atheist

1. The use of prepositional login in debate. First to prove God exists then ----> Stepping into the logic of the Greeks.

2. Not Praising Allah First and using the universe to show His oneness, power and attributes

3. The Atheist dismisses everything supernatural therefore the "Worshipper Of God" disables himself to enter his "realm of debate.

4. To enter into the realm with their principles" such as "No Sin", "No Evil", Just sensory impulses the worshiper has to prove "Evil", prove "Sin" prove everything on the Atheist principles.

5. When the worshipper sees the power and might how the "Roof" is constructed, keeping out harmful things, the elements that can harm, that can cause massive "shocks" balancing how the hail stones drop, its size, its wight. The Atheist/Satanist sees "Nothing".

6. Proving from the "Signs" (The Creation) --> that God exists rather than using the "Fitrah" First and the creation as his Oneness and support of the Fitrah.

7. Limiting oneself to the ID argument, disabling oneself again.

8. Disabling oneself in "functions" of the body, the dependencies. That the hands where created to Heal oneself, to fix a wound, that was "intended" in the creation of the Hand.

In All regards, The Atheists Looks and sees "Nothing"

There has to be a rethink of how to debate with a Satanist.

Is proving God Existence falling into a debate with Satanists (Ash'ari ways)

2026-04-11T02:58:00.000-07:00

Entering into their framework of Debate of "Proving God". The Quran does not start with that rather it Praises Allah and demonstrates his Oneness.

Is it lowering oneself to enter and facilitate this logic taken from the Greek method a dry and unemotional, lacking depth method.

Does it distract lose focus on the aspect of the "Created", "Fashioned", "Harmony of heavens and the earth" How the two are separate and linked "Creations". How the beauty of the "Architect" is demonstrated.

Taken a whole book to "Prove" God enters into starting point of the "Satanists". Rather to to give that the same percentage the Quran does to proving God which is a mere type of Mockery and to "Move on".

That is the qur'anic way.

The Two worlds cannot reconcile because the "Satanists" believe the immediate "cause of everything" is the visible.

Such as from the statement.

My God Heals me.

- The "Satanists would say" the Doctor did.

- The Believer would say the Doctor did by Gods Will.

The "Deists" Also we can say are say are "Satanists" If we say they believe in God but are left to our own devices then that is no better than Satan who believes in God.

I believe this is detrimental way for a Muslim to enter,

Why is the Atheist view (framework) of creation satanic? and tools it develops will continue under this framework

2026-01-23T03:06:00.000-08:00

The framework looking at the creation is lifeless, devoid of harmony, beauty and depth. The argument is dead and cold with no meaning. Life is reduced to a blob with no complexity and dependencies for example the dependencies of the "finger" to the self and to the brain, all it touches, to its limit (size) , its relationship to the world, it's ability to be nimble and cut and able to bandage one self up, is ignored. Arguing that the hereafter, the soul and God is an impossible thought has within it a cold and dark satanic twist to it.

Its predecessor scientists flirted with the occult, al-chemie and many sciences intertwined with dangerous occult practices maybe that has something to do with the modern world being as it is.

White collar crime, financial crime, crime against humanity, sexual crime, what God in Quran talks about is the crime against God. To be pagan, polytheist, Atheist, rejector, thankless to the creator.

Relying on culture for basis of morality brought forth worst of its creatures "hitler"ic Germans, Lenin and Polpot with the continuing slaughter of Muslims and Palestinians by the Germanic "white" horde. Sexual deviancy, fornication, sexualization of everything and the Teacup if it deemed to be worth it

Satanic defined in Abrahamic terms (not yours) as the one that doesn't believe in Satan must come up with another word.

Vedic Aryans, Confucius, Zoroaster. They would have no choice but to submit.

2025-12-28T07:28:00.000-08:00

The "clash" of religions is an artificial creation by the sectarian peoples. Masses.

I believe that the Vedic Aryans composing the Gathas, Zoroaster and his followers, If a clear message have come to them to follow the straight path and to Worship God. They would listen and obey.

In fact many of their descendants have done so.

Philosophies developed by cultures is not something that should be used against the Message of the prophets of Islam. It is an aid to it. A correction.

Do not clash the "religions" because of "identities".

God is all Good

2025-12-18T01:28:00.000-08:00

Worship of God, following the prophets, leads to the virtues of all goodness. Inner and outer.

In supreme godly morals, angelic characteristics that all politicians fake.

A deep consequence of following your nature and obeying God. Since virtue and good characteristics

are what all humanity strive for in fake speech but is attained by the worshipper of God

in his foundation, solid, natural and brick like. In killing he cherishes life that only God can take the soul believes all judgement.

rests in actions linked to the hereafter.

Perennial philosophy comes to an end when it reaches Islam

2025-11-19T05:56:00.000-08:00

Those perennial philosophers and pagans can get away with its philosophy until a decisive "Message comes". The Aryans/Iranians hymns to Goddesses whilst drinking soma intoxicants if they received the decisive message I am sure they would reject their ways if a decisive message came. It transpires they did. From this and other pagan practices perennial principles can be drawn.

"No Religion will be accepted by Allah (The One God, The Creator with no partners) except Islam"

It is as if the Last Testament to Mankind sent a message to the perennialists. It stops HERE.

Three Amazing attributes of Allah in how it relates to the creation

2025-11-07T09:15:00.000-08:00

1. الخالق

خَلْقٌ signifies The act of measuring; or determining the measure, proportion, or the like, of a thing; and the making a thing by measure, or according to the measure of another thing; or proportioning a thing to another thing; synonym.تَقْدِي . He measured, or proportioned, (قَدَّرَ,)

2. البَارِئُ

البَارِئُ, ...created the things that are created, not after any similitude, or model;

or He who hath created those things free from any incongruity, or faultiness, and distinguished,

one from another, by various forms and outward appearances.

3. المُصَوِّرُ

صَوَّرَ Formed, fashioned, shaped; pictured, painted; drew;
represented;

Three attributes of Allah related to his creating mentioned in the Quran. The Quran teaches that the diversity of the creatures is in itself a sign from Allah. The types, structures, forms and movements relate to Gods attributes of creating. Planning, creating, forming, refining and completing.

[1] ﴿هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾

[ الحشر: 24]

[2] https://arabiclexicon.hawramani.com/

Arabic-English Lexicon by Edward William Lane (d. 1876) المعجم العربي الإنجليزي لإدوارد وليام لين

Scientism as worship

2025-10-10T06:47:00.000-07:00

Scientism, placing science in the place of worship and answers. to life

Know your place.

Causes and effects ate not the "only" thing about life.

Scientism does not explain "life" in totality just like a ferrari driven by the man the experience and meaning of the drive is not through engine mechanics.

Diversity, abundance of food is not limited to the biological process, more questions are raised by those not narrow minded scientismist.

The integral, the derivative, the balance of the equation and art work, is it the art you hide behind.

The hail that comes down from the sky in perfect balance begs the question "Why" not a huge lump.

The scientismist explains it away as a chemical process

Breaking the principle of the sole worship of "One God" Leads to ....

2025-10-05T09:00:00.000-07:00

Divinity to be incarnate in man;

In Objects;

In what you carve with your hands;

Your trust and worship of the spirits;

In (mystic/esoteric) philosophies from Greek to the Indian

To the Occult;

To Evil shrouded by nice names;

Seeking aid to that which cannot help you;

Straying you from the belief of the prophets until the day or resurrection

Below worship of the snake for fertility

Message to all those who hate Islam, Muslims and God

2025-10-02T06:44:00.000-07:00

Be careful,

You are battling against something you will never win,

You are the loser, in this life and the next.

Nothing can aid you, nothing will come to your aid.

It is in your best interest to at least Aid the people of God so your punishment in the afterlife maybe lessened.

A plan to make Hijrah (for a Pakistani national from a poorer background)

2025-09-24T01:50:00.000-07:00

The blessings of having the Gulf countries and Saudi as a source of employment for Pakistanis is much unappreciated by Pakistanis themselves. Without those countries remittances to Pakistan would be almost Zero the chaos and poverty within the population much exacerbated (for generations). 1 year work in Gulf/Saudi countries would equate to approximately 5-6 years within Pakistan. So do the Math.

For the unskilled Pakistani should

1. Make a plan

2. Pick a job

https://beoe.gov.pk/foreign-jobs

3. Struggle towards that plan in order to gain experience.

An example being, I am a Pakistani and want to be driver in Dubai.
Plan maybe to do laboring the Dubai for a year or two, gain relevant license in that duration, then apply for driving jobs. With experience and dedication pay goes up.

Lowest pay jobs tend to be from $300 per Month onward including accommodation and food.

Experienced from $600-$2000 ONWARDS (INCLUDING FOOD AND ACCOMMODATION)

A plan to make Hijrah from the west (from the UK)

2025-09-24T01:17:00.000-07:00

The masjids lack speaking about Hijrah and plans to make it. Maybe because many have immigrated and settled in the west and the urge and motivation lacks with the primary concern to establish communities where they are. This however in my opinion goes against what is meant to be Islamicaly and principles of leaving non-Muslim lands to be with ones own peoples (of believers, Emaan and rule) which has hundreds of benefits for the Muslim and fulfilling ones Islamic objectives.

What you can do (from the UK).

- Buy a property (50k) which can give you a 10% yield. (this would amount to £5-6,000 passive income). North east of UK, via auction sites, multi room letting.

- invest in gold bullion (20 k) which can give you a 10-15% yield tax free (from the royalmint.com) (£2500)

- If possible start something online which can return you £100 to £200 monthly income.

This establishes some sort of passive income

This is a base and you must continually build on this if possible.

For Qatar I would recommend buying a coffee shop (40k) getting the business visa and moving the family. Whatever country I would recommend seeking the business (company) visa (can be easiest way to relocate) after this using your skills.

Lastly using your skills to earn an income.
If you have no skills look at driving opportunities or teaching English in the country or some sort of manual work with skills (Air conditioning engineer, Heavy truck driver).
Plan this before relocating. Western skills are respected in the Muslim world.

Tree and serpent worship

2025-09-18T06:59:00.000-07:00

Search for materialistic origins. Amongst the semitic, aryan, turanian all irrelavant.
human sacrifice hand in hand with serpent worship.
Surely the devils brought it, and more, .....

Artificial intelligence and the the Atheist

2025-09-05T01:57:00.000-07:00

What is the joke.

The joke on the atheist is defining consciousness.

The joke is "consciousness" is more that you perceive or understand.

the joke is even in defining and templating intelligence of the human.

A group of the satanic strand will vehemently disagree.

The internal debate about "will it be conscious" is a debate on your limited understanding of what it is. Shallow, scientific, computational, reductionist, devoid of anything post material, it will be a mimic of the Atheist though to carry out a command like "Polpot" to destroy with no recourse to repentance.

The passion and religion of the Atheist to "Create" will be his downfall.

The difference between the "Good" of the culture and the "Good" of guidance

2025-08-27T07:26:00.000-07:00

The "Good" of the culture, social norms taught.

Self benefit, selfish "good" the good of the perception of others.

The Good that follows the Queen in her Order

The Good that follows the culture waiting for the societal to determine the Good.

The good that sways with the wind.

The Good of the Atheist, Lenin, Polpot, Hitler, Millions slaughtered for the "objective" good to be fulfilled. The troops (normal people) from the society following the commands.

The Godly "Good" ... Deep, connected to God, the "Real" good, values the soul as a "Self" that created by God and can only be taken by God or his command.

The good that is connected to "Sin" in that the God can forgive the "Sin" the Yearning of the soul forgiving the "Guilt".

A deep understanding of evil and it's forces not the superficial evil of the Atheist.

On a Lighter note deeper meaning of the name Micheal -Hebrew/Arabic analysis

2025-06-25T06:47:00.000-07:00

Ma (arabic ma of negation)

Ka (arabic -adatul Tashbeeh comparison, i.e. likeness to, similarity)

eel (Allah, Ellah, Elohim)

"Nothing like the Creator"

Transformers and the Kaballa Magick

2025-06-10T09:04:00.000-07:00

Another indoctrination by the Elite

Megatron (Metatron) a fallen Angel and the Logos. All Enlightened by the shiny sphere that will illuminate.

Teaching Kids "Magic" via subtle forms. Science fiction again destroying the minds capacity blurring the

"lines between "What is considered REALITY

Now the Mind (Mental) has "REALITY" and "SCIENCE FICTION"

Whatever the "Movie" deems to be Science FICTION and "REAL" is dictated by the "MOVIE" with the MIND,