۞
Hizb 4
< random >
The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding. 197 [However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer. And when you surge downward in multitudes from 'Arafat, remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way; 198 Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful. 199 And when you have performed your holy rites remember God, as you remember your fathers or yet more devoutly. Now some men there are who say, 'Our Lord, give to us in this world'; such men shall have no part in the world to come. 200 And among them are some that say, “Our Lord! Give us good in the world and good in the Hereafter, and save us from the punishment of fire!” 201 For such is a portion from what they have earned; and Allah is Swift At Taking Account. 202 ۞ And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered. 203 There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. 204 As soon as they leave you, they quickly commit evil in the land, destroying the farms and people. God does not love evil. 205 And when it is said to him, guard against (the punishment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place. 206 And among men is one who sells himself to seek the pleasure of Allah; and Allah is Most Compassionate towards the bondmen. 207 O you who believe! enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy. 208 And if you renege, even after the clear commands have come to you, then know well that Allah is Almighty, Wise. 209 Have they decided not to believe until God comes down in a shadow of clouds with the angels so that then the matter is settled? To God do all matters return. 210
۞
Hizb 4
< random >
ملاحظات وتعليمات
Notes and Instructions
تدرب على حفظ القرآن بمستويات مختلفة للمبتدئين والمحترفين. تخفي صفحات التمارين بعض الكلمات بحسب المستوى، ويتم ذلك بألوان جميلة أيضًا.
Practice memorizing the Quran (Hifz) with different levels from beginner to expert. Exercise pages hide some words depending on the level, also done in beautiful colors.
كيف تعمل منظومة تمارين الحفظ؟ عند أدنى مستوى 0، تكون كل الكلمات ظاهرة. بينما يُخفي أعلى مستوى 9 كل الكلمات. فكيف تعمل المستويات المتوسطة، مثل 3، على سبيل المثال؟ قد تعتقد بأن المنظومة تخفي 3 من كل تسع كلمات بدقة. ليس تماما! في المستوى 3، لكل كلمة فرصة اختفاء بنسبة 3 من 9، و6 من 9 لتكون ظاهرة. بمعنى آخر، من الممكن، ولكن باحتمال شبة معدوم، أن تكون جميع كلمات المستوى 3 مخفية، أو أن تكون جميعها ظاهرة! وكذلك أيضًا، ففي المستويات المتوسطة، وبما يتناسب مع مستوى الصعوبة، يمكن أن تكون المخابئ غير كاملة أو شفافة جزئيًا بحيث تظهر الكلمات جزئيًا تحتها.
How does the memorization exercise algorithm work? At the lowest level 0, all words are visible. While the highest level 9 hides all words. What about at mid-level, like 3, for example? You might think that the algorithm hides precisely 3 out of every nine words. Not quite! At level 3, each word has a 3 out of 9 chance to hide, and 6 out of 9 to be visible. In other words, it is possible, but highly unlikely, for all words at level 3 to be hidden, or, that all of them to be visible! Also, at mid-levels, and in proportion to the difficulty level, hideouts can be partially incomplete or transparent so that words may be partially visible underneath.