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منشورات القناة
No Scientific Miracles of the Quran! I remember when I first started practising, one of my earliest "wow" moments came from reading a leaflet at a local mosque about the stages of embryonic development mentioned in the Quran. At the time, it blew my mind. It made me feel so much closer to Islam and gave me this massive drive to dive deeper into the words of the Quran. But fast forward to a few years later when I was studying at a Jamia in Pakistan. One of our teachers told us a story about Mawlana Yusuf Banuri (may Allah have mercy on him). The Mawlana was in Makkah when a prominent Egyptian scholar came to meet him and asked if he had read his 25-volume tafsir called Al-Jawahir. Mawlana Yusuf said yes, but after giving it some polite praise, he told the author he completely disagreed with his approach. The author had built his entire explanation of the Quran around modern scientific discoveries. The Mawlana warned him that even if a verse seems to match a specific scientific discovery today, that science is probably going to be debunked or modified down the line, and when that happens, ordinary Muslims are going to end up disheartened and confused about the text. And he was entirely right. Think about how we interact with the world through science. It's all induction: we collect whatever data we can see, spot a temporary pattern, and try to build a theory around it. Then down the line, someone else comes along with fresh data, points out a completely different pattern, and throws the old theory out the window. That’s just the nature of science, it is built to constantly change and update itself. But the Quran isn't bound by that kind of guesswork. When it talks about the physical world, whether it's the skies, the earth, rain, or how a fetus develops, it speaks from a place of absolute, ultimate reality. It's like a spectator who can see the whole picture from the subatomic level to the galactic level, clearly with their own eyes, completely independent of the limited, flawed observations we rely on. The Creator sees things exactly as they truly are. But because it's addressing human beings who simply don't have the capacity to wrap their heads around that absolute reality, the wording has to meet us where we are. It uses language that stays relatable across thousands of years. By using everyday expressions, idioms, and observational phrases that humans can actually visualize, the message simplifies deep realities. Just because a modern reader tries to force a 21st-century scientific theory into that simplified language, it doesn't mean the verse was meant as a literal blueprint for a modern lab finding. If we don't draw limits, people will not stop at the scientific miracles but add architectural miracles, culinary miracles, artistic miracles etc... At the end of the day, if we lose sight of why the Quran was actually revealed, it just becomes a toy for people looking to connect dots that aren't even there. The real purpose of the Quran is guidance (hidayah), to bring people back to the worship of Allah and to break us away from the false ideas and practices invented by men.

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Yahya Michot says: "When I was in Oxford once, I remember some students told me, oh, in Islam you do not have anybody like Gandhi or Martin Luther King, you know, pacifists, et cetera. I said, yes, I'm very sorry. But we also do not have Hiroshima and Nagasaki." His response perfectly sums up that we don't need to have an Islamic version of every single thing produced by the West.
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Everyone's Statements Can Be Scrutinised Even The Ulema Whenever I hear a statement from a scholar regarding a matter outside of their field of speciality, I always take it with a pinch of salt and never assume it to be a universal absolute rule. Humans are always going to be limited by their upbringing, their surroundings, and their own finite knowledge. Naturally, this means their takes on worldly life are often highly specific to their own context, not general rules for everyone. Even if a scholar genuinely believes their advice applies universally, those opinions rarely age well. For instance, a scholar might mention that a certain fruit is the best, and people will misinterpret that to mean it’s a religious recommendation for everyone. Or they might wear a particular style of clothing, and suddenly that design is believed to be preferred over others as if it were spiritually superior. In almost any other field, we only take someone seriously when they’ve done rigorous research, collected large amounts of data, and had their results tried and tested by others. Yet, it is incredibly common to find speakers on the pulpit making sweeping statements without much research or basing arguments entirely on a random quote from a past mufassir or pious person. What I truly admire about our classical tradition, though, is that the greatest scholars have always tested such statements through strict principles of research. They always mentioned that the Prophet's (peace be upon him) sayings to his companions were exact, accurate, and free of unnecessary exaggeration. Even then, the Prophet spoke to individuals on different levels. He tailored his advice to many audiences, including the entire Muslim nation, his family, his congregation, men, women, children, and non-Muslim communities. Many early experts made a clear distinction between words meant for a specific group at the time and those meant for the entire Muslim Ummah. Because of this, later scholars would look at the context to differentiate between universal laws and localised time-bound advice. This level of honesty in classical scholarly circles is something I have always deeply admired. I still remember the first time I heard Imam Malik’s famous statement: "Everyone is subject to being right or wrong except for the occupant of this grave [the Prophet, peace be upon him]." I believe this human fallibility must be constantly reiterated today, just in case people start buying into grandiose statements and treating a scholar's personal opinions as absolute truths. As students, we have to realise that a scholar’s opinion will always remain just that, the opinion of a human being. It can never come close to the divine weight of the statements of the Prophet (peace be upon him). For me, mixing the two up is dangerous; it ultimately opens the door to innovations and distorts the beautifully consistent nature of Islamic teachings.
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Hanafi timeline of scholars https://ziyadasghar-git.github.io/hanafi-atlas/index.html
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Why Madrasa Graduates Don't Write As Much As Those Who Have Been Uni I have recently been thinking about why today's graduates are not stepping up into the public domain and putting pen to paper, despite spending the better part of a decade studying various areas of the Islamic sciences. Generally, it is only when they go to university that they become more confident in writing articles, papers, and books. University seems to bring out their research skills and gives them the space to articulate themselves. Madrasa setups, unfortunately, lack the curricula to develop these research skills. Instead, students are encouraged to repeat what a few of their teachers and elders have written and said, without being given the opportunity to test whether those findings are unchangeable or if there is still room for disagreement. The graduates who do become prolific writers, actively engaging with contemporary topics and discussions, are usually the product of a passionate teacher or two who shaped the way they think and satiated their desire for unbiased research. I'd say there is a clear correlation between being a thinker and being a writer. There is nothing wrong with graduates spending the rest of their days simply teaching what they have learned without engaging in the contemporary discussions circulating in our communities. What is not okay, however, is when someone tries to criticise someone else's research simply because it does not align with what they were told in class. The difference between a graduate who has reached a conclusion through rigorous research and someone who relies solely on what they were taught is clear: the former will be content and secure in their position, while the latter usually feels insecure and is unable to counter points of contention themselves.
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Why Madrasa Graduates Don't Write As Much As Those Who Have Been Uni I have recently been thinking about why today's graduates are not stepping up into the public domain and putting pen to paper, despite spending the better part of a decade studying various areas of the Islamic sciences. Generally, it is only when they go to university that they become more confident in writing articles, papers, and books. University seems to bring out their research skills and gives them the space to articulate themselves. Madrasa setups, unfortunately, lack the curricula to develop these research skills. Instead, students are encouraged to repeat what a few of their teachers and elders have written and said, without being given the opportunity to test whether those findings are unchangeable or if there is still room for disagreement. The graduates who do become prolific writers—actively engaging with contemporary topics and discussions—are usually the product of a passionate teacher or two who shaped the way they think and satiated their desire for unbiased research. I'd say there is a clear correlation between being a thinker and being a writer. There is nothing wrong with graduates spending the rest of their days simply teaching what they have learned without engaging in the contemporary discussions circulating in our communities. What is not okay, however, is when someone tries to criticise someone else's research simply because it does not align with what they were told in class. The difference between a graduate who has reached a conclusion through rigorous research and someone who relies solely on what they were taught is clear: the former will be content and secure in their position, while the latter usually feels insecure and is unable to counter points of contention themselves.
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New lesson nadded to Sharh Qatr Nada Lesson 61: https://www.urooq.com/courses/18
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What was the very first principle the Prophet ﷺ turned to when faced with a crisis? Whether he ﷺ was resolving a dispute or making split-second decisions on the battlefield, his actions followed a Divine blueprint. This Saturday, we aren't just looking back at what he ﷺ did—we are uncovering the "why" and the "how" so you can apply those same principles to the challenges you face in 2026. This is your final opportunity to secure a seat. If you want to move beyond theory and gain a practical roadmap for leading yourself, your family, and your professional life, this intensive is for you. Mufti Liaquat Zaman will be breaking down these core principles in detail. 📅 Date: Saturday 13th June 🕙 Time: 10am – 3pm 📍 Venue: As-Suffa Institute, 156 High St, B6 4UX 👥 Open to: Brothers and Sisters 💰 Fee: £15 (without meal) | £20 (with meal included) There are only a few places left. Don’t miss the chance to refine your leadership through the ultimate role model. 🔗 Register now at: https://as-suffa.org/education/prophetic-leadership-a-blueprint-for-today/
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Can you do me a favour and share this message jzk
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What was the very first principle the Prophet ﷺ turned to when faced with a crisis? Whether he ﷺ was resolving a dispute or making split-second decisions on the battlefield, his actions followed a Divine blueprint. This Saturday, we aren't just looking back at what he ﷺ did—we are uncovering the "why" and the "how" so you can apply those same principles to the challenges you face in 2026. This is your final opportunity to secure a seat. If you want to move beyond theory and gain a practical roadmap for leading yourself, your family, and your professional life, this intensive is for you. Mufti Liaquat Zaman will be breaking down these core principles in detail. 📅 Date: Saturday 13th June 🕙 Time: 10am – 3pm 📍 Venue: As-Suffa Institute, 156 High St, B6 4UX 👥 Open to: Brothers and Sisters 💰 Fee: £15 (without meal) | £20 (with meal included) There are only a few places left. Don’t miss the chance to refine your leadership through the ultimate role model. 🔗 Register now at: https://as-suffa.org/education/prophetic-leadership-a-blueprint-for-today/
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Good News! The course will be available online too https://as-suffa.org/education/prophetic-leadership-a-blueprint-for-today/
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Books on leadership These are the books I used for the upcoming Leadership Course next week for those interested in the topic The most useful ones to me by far are the following: > Muhammad (s): 11 Leadership Qualities That Changed the World > Leadership - An Islamic Perspective > Mirror Thinking - Fiona Murden > Leadership of Prophets - Syed Kazmi > Leaders Eat Last - Simon Sinek > With The Heart In Mind - Mikaeel Ahmed Smith Although this was not directly about leadership, it was very informative and highly recommend it. I wish someone wrote a muslims of the past version. > The 100 - A Ranking Of The Most Influential Persons Michael H. Hart Ive added the list to googledrive: https://drive.google.com/drive/folders/1DSBNuTdBY84lRUIou6mrU38X7ohxYlRM?usp=sharing The list is in no special order: 1. A Very Short, Fairly Interesting and Reasonably Cheap Book about Studying Leadership Brad Jackson & Ken Parry 2. Propaganda Edward Bernays 3. The Leadership of Muhammad - A Historical Reconstruction Joel Hayward 4. The Leadership of Muhammad John Eric Adair 5. The 100 - A Ranking Of The Most Influential Persons Michael H. Hart 6. What Makes a Balanced Leader – An Islamic Perspective Noha El-siouny & Ahmed Amin (Editors) 7. Humble Leadership – The Power of Relationships, Openness Edgar H. Schein & Peter A. Schein 8. Leadership - An Islamic Perspective Rafik Issa Beekun & Jamal A. Badawi 9. Inspiring Leadership - Learning from Great Leaders John Eric Adair 10. Brain Rules John Medina 11. Spiritual Intelligence Danah Zohar 12. SQ21 Cindy Wigglesworth 13. Leadership of Prophets Syed Kazmi 14. Action-Centered Leadership John Eric Adair 15. The Battlefields of the Prophet Muhammad, with maps. Muhammad Hamidullah 16. Dare to Lead (Brave Work. Tough Conversations. Whole Hearts.) Brené Brown 17. How to Grow Leaders - The Seven Key Principles John Eric Adair 18. Muhammad (s): 11 Leadership Qualities That Changed the World Nabeel Al-Azami 19. Servant Leadership Larry W. Boone 20. Leadership and Ethics Jacqueline Boaks 21. Trust-Based Leadership Dr. Charles du Toit 22. Leaders Eat Last Simon Sinek 23. Depth Leadership Helene Smit 24. Inspired Citizens Jennie Sweet-Cushman 25. Mirror Thinking Fiona Murden القدوة الحسنة في منهج الدعوة الى الله 26 Imam Alavi Maliki 27. With The Heart In Mind Mikaeel Ahmed Smith 28. Strategies of Prophet Muhammad Omar Sheikh 29. Leadership Lessons from the Prophet Yawar Baig 30. Islam between the East and the West Alija Izetbegovic 31. Revival of the Islamic Sciences Abu Hamid al-Ghazali 32. Hujjah al-Allah al-Baaligha Shah Wali Allah dihlawi 33. Islam and the World Abu al-Hasan Nadawi قيادة الرسول صلى الله عليه وسلم السياسية والعسكرية 34 أحمد راتب عوموس
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Why don't we teach strategy? I’ve almost finished reading 'Strategies of Prophet Muhammad peace be upon him' by Omar Khayyam Shaykh, and it got me thinking about what you could call the Sunnah of Strategy. To really appreciate how good someone is at something, you actually need to understand the subject yourself. That’s why most people don't fully get why Seebawayh was a genius in Nahw, or the sheer skill Imam Bukhari had in Hadith, or how much Ibn Sina changed medicine. Usually, people are just blown away because they’ve been told a thousand times that someone was amazing or wrote a legendary book. But if you asked them to actually prove "why" that person was great, they’d struggle to explain it. It's as though we've become happy with parroting what we hear and adding our own glaze on top. Many would rather put everything down to some miraculous act, content to continue with a type of blind reverence. It’s the same with leadership. Most people are unaware of how outstanding Rasool Allah peace be upon him was as a leader because they do not pay careful attention to the key decisions that he made during battles, in foreign policy, or while managing internal issues in Medina. As Muslims, we tend to romanticise a lot of Islamic history. We often leave out the actual rationale, the logic behind why the Prophet peace be upon him or the Sahabah made specific, conscious choices. Their decisions were rooted in real experience, deep knowledge, and serious consultation. Nothing was done off the cuff or in a vacuum. When we read the Seerah, we must go beyond the dates and events to see how the Messenger of Allah (PBUH) made a lasting impression on his community by guiding his people through both easy and difficult times. The beautiful thing about the Seerah is that miraculous events were very few and far between compared to the tough decisions and hard effort he peace be upon him & the companions made. The mindset that shaped them was clear it's your effort Allah wants, not for you to sit around waiting for something magical to happen. When we start teaching the "whys" and the "hows" behind these moments, people finally see Islam for what it is: a sophisticated system of beliefs and values that requires real human ingenuity and strategy to actually work in the real world.
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Leadership course prep
Leadership course prep
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Leadership course prep
Leadership course prep
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Eid mubarak to everyone ! Have a wonderful day May Allah accept our deeds and those of the people doing hajj
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Ya Allah Forgive us, our parents , our families, our teachers and our students Give us upright leaders in our communities Unite the Ummah, Help the oppressed Cure the ill. Forgive our deceased remove our debts accept our deeds Enter us into Jannah Firdous without any account See less
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