Over a decade of teaching Qur'an — in classrooms, masjid maktabs, and one-on-one — a hafiz trained at Darul Huda, carrying an ijazah in the Jazariyyah and a sanad in Hafs 'an 'Asim, with a year of traditional study in rural Mauritania behind the way he teaches today.
Each role below is listed separately — classroom Hifz programs, masjid maktab instruction, and one-on-one tutoring. Together they are what shaped how Rasikh sessions are structured today.
Personalized Qur'an instruction for in-home and remote students across every age and level — from a six-year-old sounding out letters in Qaidah to an adult returning to recitation after two decades away. Because no two students arrive at the same place, the first sessions are spent diagnosing rather than assigning: what they can already do unaided, what breaks under pressure, and what they believe they know but have been reciting incorrectly for years.
Every student gets an individual plan built around Hifz, Qaidah, and Tajweed, with retention as the measure of success rather than pages covered. The plan sets the daily sabaq load, the review cycle that keeps last month's pages from quietly slipping, and the specific tajweed rules being drilled that week — then gets adjusted as soon as review shows it was too much or too little. Correction continues between sessions over WhatsApp, so a mistake made on Tuesday isn't rehearsed until Thursday.
Teaches maktab classes at one of the larger established Islamic centers in the Chicago suburbs, working with children through their daily lesson inside a structured weekly program with fixed standards and a full room.
Keeping a classroom rhythm running alongside private coaching is what makes the private work sharper: the patterns that surface across a room of thirty students are the same patterns worth watching for in a single one-on-one session, and they show up faster at scale.
Taught a structured full-time classroom of 5 students aged 8–14 through daily Hifz memorization and review. A small cohort with that wide an age spread meant running what amounted to five parallel curricula in one room — each student on their own juz, their own daily portion, and their own accumulating review backlog.
Worked with the institute's staff on progress assessment and classroom culture, holding an environment that was strict about daily standards without becoming a place a child dreads walking into. Regular assessment checkpoints meant a student who started falling behind was caught within weeks rather than at the end of a term.
Led Qaidah, Tajweed, and Hifz sessions for roughly 30 students aged 4–15 — a range spanning children still learning to identify Arabic letters and teenagers deep into memorization, which required genuinely separate tracks and separate expectations running under one program.
Owned curriculum planning end to end: what each level covered, in what order, and what a student had to demonstrate before moving up, so progression was earned against a standard rather than granted by attendance. Also ran student assessments and coordinated events with masjid leadership, reporting progress to families and to the board and organizing the program's public moments — the points where parents actually see what a year of work produced.
Taught Qur'an memorization to roughly 30 students aged 9–15 in an intensive summer classroom. A summer program compresses a year's worth of habit-building into a few months, so the priority was leaving students with a repeatable daily method they could carry home rather than maximizing pages while supervision lasted.
Lesson plans were built around active review and retention exercises rather than fresh memorization alone, including testing students on older portions without warning — material that only survives when a student expects to be asked for it isn't memorized yet.
Each institution, credential, and degree listed separately — a memorization program completed first, a year of classical study in Mauritania, and seminary work that is still ongoing.
Ongoing studies in the traditional Islamic sciences and the full seminary curriculum at one of the more rigorous classical institutions in North America. This is not a finished credential but an active commitment — the study runs concurrently with teaching, which keeps what is being taught downstream of material still being learned.
A full year studying classical Islamic texts under Shaykh Muhammad Faal, immersed in the Mauritanian mahdara tradition — a system built on oral precision, memorized text, and sustained one-on-one attention between a teacher and a small number of students.
That structure is the direct model for how Rasikh sessions run: short, frequent, and close rather than long and passive. The mahdara assumption is that a teacher should hear a student often enough to catch an error the same day it appears, and that assumption is what the schedule here is designed around.
Completed the full Hifz al-Qur'an memorization program. Having finished his own hifz before ever supervising anyone else's is the reason the coaching isn't theoretical — the slippage a week later, the line that keeps running on while the rest of the page holds, and the plateau in the middle juz are all problems he worked through himself first.
A certification in the Muqaddimah al-Jazariyyah, the classical didactic poem that sets out the rules of tajwid in verse. It is the standard text a teacher is expected to have internalized before correcting anyone else's recitation, and holding an ijazah in it means the rules are carried as memorized text rather than looked up.
A documented chain of transmission in the recitation nearly every student today reads in, linking his recitation back teacher by teacher through an unbroken line. In practical terms it means the pronunciation a student is being corrected toward was itself received and verified aloud, not reconstructed from a book.
An unusual pairing with a classical education, and a practical one. It is why correction runs asynchronously over WhatsApp around the clock, and why sessions are built to fit real family and work schedules rather than expecting students to rearrange their lives around a fixed classroom slot.
Building and advising youth programs — the organizational side of the same work.
Advises senior national leadership on the operational and strategic problems that recur in volunteer organizations: leadership turnover, chapters that grow and then stall, and programs that depend too heavily on one person. Leads long-term initiatives aimed at growth, sustainability, and quality — with the emphasis on the third, building programs that hold their standard as they scale rather than expanding headcount and losing whatever made them worth attending.
Supported 5 chapter coordinators across the Dallas Metroplex, working with each on their own chapter's specific bottleneck rather than handing all five the same playbook. Served as the liaison between national and local teams, translating national growth strategy into something a volunteer coordinator could execute on a weekday evening, and carrying local realities back up so the strategy stayed grounded. Mentored young leaders throughout, on the principle that a chapter is only as durable as the second and third people capable of running it.
Founded the YM Irving chapter and grew weekly attendance from 20 to 60+ members, tripling turnout over two years through consistent weekly programming rather than one-off events. Led a 7-person core team and ran weekly Halaqas, training youth in leadership and public speaking — delegating real ownership to teenagers is slower at first and the only thing that makes a chapter outlast its founder. Went on to help launch 5 additional chapters in Frisco, Valley Ranch, East Plano, Richardson, and Carrollton, turning one working chapter into a replicable model across the metroplex.
Classical Arabic fluency means the meaning of what a student is reciting is available inside the lesson rather than deferred to a translation, and that tajwid rules are taught from the primary texts they come from. English and Bangla both work as the language of instruction, which matters for families who would rather their child hear correction in the language spoken at home.
Memorizing, maintaining, and correcting recitation each need a different rhythm — but all three run on the same close attention.
For students actively memorizing who need today's page to still be there next week. Short, frequent sessions — 3–5 a week.
For working adults memorizing or refreshing the surahs read most often, with ongoing correction between sessions.
One-on-one correction in real time — mistakes, misconceptions, and new rules taught as they come up.
For a child: their age and current juz/page. For yourself: which surah, and your current level. Include a preferred time — spots are usually confirmed within a few days.