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Fawakih is an educational non profit that focuses on teaching Classical Arabic to students throughout the United States for the purpose of accessing the Quran, Hadith and classical texts of the Islamic Sciences.
Fawakih (Arabic: فواكه) derives its name from the Arabic word for fruits, representing the desired result of tasting the "fruits" of understanding the Classical Arabic Islamic texts.
Fawakih was founded in 2007 by Saif Omar [1] as a 501(c)(3) organization under the legal entity Polaris Foundation Inc. Fawakih held its first Quranic Arabic summer intensive in Fishers, IN subsequently held programs in future years in Washington, DC and Boston, MA. After 2010, all summer programs were offered in Washington, DC. Starting in the fall of 2012, Fawakih began to offer part-time, weekly, Quranic Arabic classes in Herndon, VA, Ann Arbor, MI, and Boston, MA. By 2015, Fawakih offered classes throughout the East Coast and in the Chicago Metropolitan area. Fawakih has expanded its offerings to include part-time courses online, a winter classical language learning intensive, and a number of seminars that focus on the exegesis of the Quran. Currently, Fawakih's headquarters is based in Northern Virginia and is led by Executive Director Ismail ibn Ali. [2]
Fawakih has developed a 6-level curriculum [3] that focus on three main components: grammar, text analysis and skills. Students are expected to
Fawakih has developed a series of Quran Analysis textbooks which focus on helping students parse verses of the Quran and read extracts of various Quran exegetes. The series includes textbooks for Surat al-Kahf, Surat Maryam, and Surat Yasin.
The Quran, also romanized Qur'an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation from God. It is organized in 114 chapters which consist of individual verses. In addition to its religious significance, it is widely regarded as the finest work in Arabic literature, and has significantly influenced the Arabic language.
In Islam, a houri, is a woman with beautiful eyes who is described as a reward for the faithful Muslim men in paradise. The term is used four times in the Quran, where the houris are mentioned indirectly several other times,, and hadith provide a "great deal of later elaboration". Houris have been said to have "captured the imagination of Muslims and non-Muslims alike". Muslim scholars differ as to whether they refer to the believing women of this world or a separate creation, with the majority opting for the latter.
Tafsir refers to exegesis, usually of the Quran. An author of a tafsir is a mufassir. A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will.
John Edward Wansbrough was an American historian and professor who taught at the University of London's School of Oriental and African Studies (SOAS), where he was vice chancellor from 1985 to 1992.
Abu al-Qasim Mahmud ibn Umar al-Zamakhshari was a medieval Muslim scholar of Iranian descent. He travelled to Mecca and settled there for five years and has been known since then as 'Jar Allah'. He was a Mu'tazilite theologian, linguist, poet and interpreter of the Quran. He is best known for his book Al-Kashshaf, which interprets and linguistically analyzes Quranic expressions and the use of figurative speech for conveying meaning. This work is a primary source for all major linguists; however, some of its Mu’tazila philosophical ideas were rejected by Ibn Kathir (d.1373).
The mysterious letters are combinations of between one and five Arabic letters that appear at the beginning of 29 out of the 114 chapters (surahs) of the Quran just after the Bismillāh Islamic phrase. The letters are also known as fawātiḥ (فَوَاتِح) or "openers" as they form the opening verse of their respective surahs.
Al-Ḥijr is the 15th sūrah. It has 99 āyāt (verses).
Al-Muṭaffifīn is the eighty-third surah of the Qur'an. It has 36 ayat or verses.
Islamic views on evolution are diverse, ranging from theistic evolution to Old Earth creationism. Some Muslims around the world believe "humans and other living things have evolved over time", yet some others believe they have "always existed in present form". Some Muslims believe that the processes of life on Earth started from one single point of species with a mixture of water and a viscous clay-like substance. Muslim thinkers have proposed and accepted elements of the theory of evolution, some holding the belief of the supremacy of God in the process. Some scholars suggested that both narratives of creation and of evolution, as understood by modern science, may be believed by modern Muslims as addressing two different kinds of truth, the revealed and the empirical. Others argue that faith and science can be integrated and complement each other.
Omar ibn Said was a Fula Muslim scholar from Futa Toro in West Africa, who was enslaved and transported to the United States in 1807. Remaining enslaved for the remainder of his life, he wrote a series of Arabic-language works on history and theology, including a short autobiography.
The history of the Quran, the holy book of Islam, is the timeline and origin of the written compilations or manuscripts of the Quran, based on historical findings. It spans several centuries, and forms an important major part of the early history of Islam.
In Islam, Qirāʼah are different linguistic, lexical, phonetic, morphological and syntactical forms permitted with reciting the holy book of Islam, the Quran. Differences between Qiraʼat are slight and include varying rules regarding the prolongation, intonation, and pronunciation of words, but also differences in stops, vowels, consonants, and less frequently entire words. Qiraʼat also refers to the branch of Islamic studies that deals with these modes of recitation.
The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran is an English-language edition (2007) of Die syro-aramäische Lesart des Koran: Ein Beitrag zur Entschlüsselung der Koransprache (2000) by Christoph Luxenberg.
Muslim scholars have developed a spectrum of viewpoints on science within the context of Islam. The Quran and Islam allows much interpretation when it comes to science. Scientists of medieval Muslim civilization contributed to the new discoveries in science. From the eighth to fifteenth century, Muslim mathematicians and astronomers furthered the development of almost all areas of mathematics. At the same time, concerns have been raised about the lack of scientific literacy in parts of the modern Muslim world.
The Quran is viewed to be the scriptural foundation of Islam and is believed by Muslims to have been sent down by Allah (God) and revealed to Muhammad by the angel Jabreel (Gabriel). The Quran has been subject to criticism both in the sense of being the subject of an interdisciplinary field of study where secular, (mostly) Western scholars set aside doctrines of its divinity, perfection, unchangeability, etc. accepted by Muslim Islamic scholars; but also in the sense of being found fault with by those — including Christian missionaries and other skeptics hoping to convert Muslims — who argue it is not divine, not perfect, and/or not particularly morally elevated.
In hadith studies, Israʼiliyyat are narratives assumed to be of foreign import. Although indicating such stories develop from Jewish sources, narratives designated as Isra'iliyyat might also derive from other religions such as Christianity or Zoroastrianism. Isrā'īlīyāt were received varyingly by both early and later Muslim scholars, with early prophetic traditions criticising their details yet encouraging their transmission. Many pre-modern scholars enthusiastically used them, while many Arab scholars in modern times have called them unislamic.
Dars-i Nizami is a study curriculum or system used in many Islamic institutions (madrassas) and Darul Ulooms, which originated in the Indian subcontinent in the 18th century and can now also be found in parts of South Africa, Canada, the United States, the Caribbean and the UK.
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Hermeneutics of feminism in Islam is a system of interpreting the sacred texts of that religion, the Quran and Sunnah. Hermeneutics is the theory and methodology of interpretation, especially of sacred texts, and Islamic feminism has a long history upon which to draw. Muslim feminists reinterpret gendered Islamic texts and challenge interpretive traditions to promote the ideas of gender equality.