Roots Of Knowledge ROK 😊

There is nothing you can do to pay for what your Mother has done for you A man came to ‘Umar [ibn al-Khattab] and said: 'I have an elderly mother who has reached such an old age that she cannot relieve herself except that my back serves as her mount. I perform her ablutions (Wudu) for her while turning my face away [out of modesty]. Have I fulfilled her right over me?' ‘Umar replied: 'No.' The man said: 'Have I not carried her on my back and devoted my very self to her?' ‘Umar said: 'Indeed, but she used to do the same for you while she prayed for your life to continue, whereas you do this for her while you wait for her to depart [death].' عن زرعة بن إبراهيم، أن رجلا أتى عمر، فقال: «إن لي أما بلغ بها الكبر، أنها لا تقضي حاجتها إلا وظهري لها مطية، أوضئها، وأصرف وجهي عنها، فهل أديت حقها؟ قال: لا. قال: أليس قد حملتها على ظهري، وحبست عليها نفسي؟ قال: إنها كانت تصنع ذلك بك وهي تتمنى بقاءك، وأنت تصنع ذلك وأنت تتمنى فراقها — البر والصلة لابن الجوزي – ابن الجوزي

2/2 The scholars of balagha raise an important question in regards to this word in the verse in question, does this sentence structure fall under Tashbeeh [Simile] or Majaz Lugahwi [Metophor]? Without getting into the debate I just want to point out that if the Tashbeeh or Majaz is considered then we can translate it as follows: Tashbeeh: ...'We made like 'Haseedan'... Majaz: ....'We' made them Haseedan'.... The first gives the meaning of their resemblance being almost identical to Haseedan [Harvest fallen crops / remaining harvested stubs ] The second illustrates the drone-view of an apocalyptic event, resembling the way the farmer strikes lifeless crops without them being able to fend for themselves. If we consider the social connotations of Haseedan and its derivatives in early Arabic society, we find layers of meaning to which a non-Arabic reader is often oblivious. Idioms such as Hasad al-Sayf (The Harvest of the Sword) or Hasa’id al-Lisan (The Harvest of the Tongue) illustrate this. To an early Arab, there was a specific shame in being 'mown down'; it suggests that their high towers and elevated social status were as easily sliced as a thin blade of grass. This dimension of language can only be acquired when students engage with classical poetry and writings from the early years. Sufficing with a dictionary or books of tafsir would not provide such depth and richness. Here are some translations from the Quran[dot]com website: They kept repeating their cry until We mowed them down, ˹leaving them˺ lifeless. — Dr. Mustafa Khattab, The Clear Quran Then, this continued to be their cry till We turned them into stubble, totally extinguished. — T. Usmani and that cry of theirs did not cease until We made them burnt-offstubble. — M.A.S. Abdel Haleem And this their crying ceased not till We made them as reaped corn, extinct. — M. Pickthall And that cry of theirs ceased not, till We made them as a field that is mown, as ashes silent and quenched. — A. Yusuf Ali ...We mowed them down,... ...We turned them into stubble... ...We made them burnt-offstubble ...We made them as reaped corn... ...We made them as a field that is mown.... The richness is clearly not captured for the English reader. The word 'Khamideen' .....

Imagery of the Quran in Arabic Lost in Translation 1/2 Language is dead without imagery, including the sounds of words and phrases that give life to any sentence. Unfortunately, such has been my experience with translations of the Quran. It's not fair to put the blame on the translator alone, but I'd say primarily its the nature of translations trying to cram as much as possible into the target language. Since being blessed with the opportunity to learn and teach Arabic, the Quran has never ceased to satisfy my heart. I now use translations primarily as a pedagogical tool to show students how various authors have attempted to grasp specific nuances. It's like someone standing at the foothills of a beautiful valley, yet possessing only three crayons to depict all its shades of colors and variety of sounds. I try with my students to capture as many of the features of the verse and instead of writing a single translation, write all the possible translations that the Arabic provides, eliminating the ones that are rejected by the mufassireen. I'd really look forward to a translation like this to bring the Quran to life for those who are unable to access the Arabic meanings. Hopefully these examples will make it clear: فَمَا زَالَت تِّلۡكَ دَعۡوَىٰهُمۡ حَتَّىٰ جَعَلۡنَـٰهُمۡ حَصِیدًا خَـٰمِدِینَ So that remained their cries until we made them 'Haseedan Khamideen' The words I want to focus on here are Haseedan & Khamideen The word Haseedan describes the state of crops after harvest: wheat or barley severed by a sickle and left discarded. Simultaneously, it refers to the jagged, uneven stubble remaining in the soil. These stubs are not neatly trimmed; they are the remnants of a violent, swift strike. This imagery mirrors a city of broken walls and lives cut short mid-sentence. At the same time, the word also refers to the unevenly cut stubs that remain standing in the ground after the farmer's sickle has struck them. The stubs aren't neatly trimmed; they are the result of a violent, swift strike. This mirrors a city where walls are half-broken and lives are cut short mid-sentence. Both meanings produce powerful imagery of a destroyed community that starkly resembles the lying crops or stubs stripped of all their strength, technology, and sovereignty. But the reader can't stop seeing this strange contrast between the hard work of the farmer and sinless crops versus the premeditated destruction of a sinful nation. As though you can feel an eerie deafening silence where yesterday there would have been lively activity and sounds across the city.

2/2 This emphasises that their resemblance to a harvested field is almost identical. Majaz: "...We made them Haseedan..." This illustrates a "drone-view" of an apocalyptic event, where the people are the harvest, emphasising how the Divine strike renders a population as helpless as lifeless crops before a farmer’s blade. Cultural Context If we consider the social connotations of Haseedan in early Arabic society, we find layers of meaning often lost on the non-Arabic reader. Idioms such as Hasad al-Sayf (The Harvest of the Sword) or Hasa’id al-Lisan (The Harvest of the Tongue) illustrate this. To an early Arab, there was a specific shame in being "mown down"; it suggests that their high towers and elevated social status were as easily sliced as a thin blade of grass. This dimension of language can only be fully grasped when students engage with classical poetry and early literature. Relying solely on a dictionary or books of tafsir cannot provide this level of depth and richness. Going back to the earlier quoted translation: ...We mowed them down,... ...We turned them into stubble... ...We made them burnt-offstubble ...We made them as reaped corn... ...We made them as a field that is mown.... The richness is clearly not captured for the English reader. As for the word 'Khamideen' .....

Imagery of the Quran Lost in Translation 1/2 Language is dead without imagery; it is the very sound of words and phrases that gives life to a sentence. Unfortunately, this has been my consistent experience with translations of the Quran. It is not entirely fair to blame the translator alone; rather, I believe the issue lies primarily in the nature of translation itself—the attempt to cram the vastness of a source text into the narrow confines of a target language. Since being blessed with the opportunity to learn and teach Arabic, the Quran has never ceased to satisfy my heart. I now use translations primarily as a pedagogical tool to show students how various authors have attempted to grasp specific nuances. It is like someone standing at the foothills of a beautiful valley yet possessing only three crayons to depict its infinite shades of color and variety of sounds. In my classes, I try to capture as many features of a verse as possible. Instead of offering a single translation, I present the various possibilities provided by the Arabic, eliminating only those rejected by the mufassireen (exegetes). I look forward to a translation that functions this way, bringing the Quran to life for those unable to access the original Arabic. Hopefully, this example will make the point clear: فَمَا زَالَت تِّلۡكَ دَعۡوَىٰهُمۡ حَتَّىٰ جَعَلۡنَـٰهُمۡ حَصِیدًا خَـٰمِدِینَ “And that cry of theirs did not cease until We made them [like] a harvest, extinct.” (Surah Al-Anbiya, 15) The words I want to focus on here are Haseedan and Khamideen. Here are some translations from the Quran[dot]com website: They kept repeating their cry until We mowed them down, ˹leaving them˺ lifeless. — Dr. Mustafa Khattab, The Clear Quran Then, this continued to be their cry till We turned them into stubble, totally extinguished. — T. Usmani and that cry of theirs did not cease until We made them burnt-offstubble. — M.A.S. Abdel Haleem And this their crying ceased not till We made them as reaped corn, extinct. — M. Pickthall And that cry of theirs ceased not, till We made them as a field that is mown, as ashes silent and quenched. — A. Yusuf Ali The Imagery of Haseedan The word Haseedan describes the state of crops after harvest: wheat or barley severed by a sickle and left discarded. Simultaneously, it refers to the jagged, uneven stubble remaining in the soil. These stubs are not neatly trimmed; they are the remnants of a violent, swift strike. This imagery mirrors a city of broken walls and lives cut short mid-sentence. Both meanings produce powerful imagery of a destroyed community that resembles fallen crops or stripped stubs—devoid of strength, technology, and sovereignty. The reader is struck by the contrast between the farmer’s labor over "sinless" crops and the divine destruction of a sinful nation. One can almost feel an eerie, deafening silence where, only a day before, there was lively activity throughout the city. Linguistic Nuance: Simile or Metaphor? The scholars of Balagha (rhetoric) raise an important question regarding this verse: Does the sentence structure fall under Tashbeeh (Simile) or Majaz Lughawi (Metaphor)? Without diving too deep into the academic debate, the choice changes how we visualise the scene: Tashbeeh: "...We made them [like] Haseedan..."

Don't be neglectful of your heart "Al-Hasan al-Basri (may Allah have mercy on him) said: Polish these hearts with the remembrance of Allah, for they are quick to tarnish (rust). and restrain these egos, for they are always yearning; indeed, if you do not restrain them, they will drag you to the worst of ends." وقال الحسن البصري ﵀: حادثوا هذه القلوب بذكر الله؛ فإنها سريعة الدثور، واقدعوا هذه الأنفس فإنها طلعة؛ وإنكم إن لم تقدعوها تنزع بكم إلى شر غاية.

Striking a balance while discussing scholars Only the Messenger of Allah, peace be upon him, possessed the highest degree of knowledge. Everyone else takes his from inheritance. People typically overstate another person's knowledge when they have not read advanced books on their own. Rather, they have always quoted from such works, although through secondary sources. When graduates exaggerate the qualifications of their own scholars, they only demonstrate three things: 1. They most likely haven't read their works correctly side by side with other scholars. 2. They have given themselves an extremely difficult target to meet. 3. The benefit they may have received from those scholars doesn't seem to appear in themselves. Learning from other scholars and recognising that there will always be someone who is more knowledgeable than them.

"The root of ostentation (Riya) is the love of prestige and status. Whoever allows this love to dominate their heart becomes solely focused on how others perceive them; they become obsessed with seeking people's favor and putting on a show for them. In every word, action, and movement, such a person is constantly looking for whatever might elevate their standing in the eyes of others. This is the very source of the ailment and affliction; for whoever craves such status will inevitably feel driven to show off in their acts of worship and to venture into forbidden matters."

Dead-scrolling through Tiktok and insta reels is probably more sinful than watching a movie that contains sinful content. Even if one lasts 2 mins and the other 2 hours

Hidayah class resumes today 10.30pm UK time from Kitab Nikah

I've been writing something on the unique nature of the repetition of the stories of the Quran and would like someone to read through it and give feedback. If you're interested email me at Learningd33n@gmail.com

The Untranslatable Depth & Richness of the Quran Reading a translation of the Quran is like learning about an incident via a text message compared to being there and seeing it for yourself. A verse I covered today perfectly illustrates this gap: لَقَدۡ أَنزَلۡنَاۤ إِلَیۡكُمۡ كِتَـٰبࣰا فِیهِ ذِكۡرُكُمۡۚ أَفَلَا تَعۡقِلُونَ "We have indeed sent down to you a Book in which is your mention (Dhikr)..." (21:10) To a translation-only reader, this is a straightforward statement. To an Arabic reader, it is a multi-layered explosion of meaning. The translation alone implies that Allah delivered a book containing their "mention" or "reminder." However, when we look at the original Arabic, the layers of meaning become far more multifaceted. 1. The Power of Emphasis: La Qad In the Arabic text, the word for "verily" is La Qad. This is composed of two distinct linguistic devices of emphasis. Allah could have used Qad on its own, and a reader of a translation would be oblivious to the difference in intensity. Imagine you return a borrowed car with a massive dent. You didn't do it, it was there before, but you know you look guilty. You wouldn't just say, "The dent was there." You would use every ounce of conviction to say, "I am telling you, that dent was already there!" That is the "defensive" certainty of La Qad. Allah isn't just stating a fact; He is stating a truth against any possible doubt. 2. The Nuance of Anzalna While "sent down" implies a direction, Anzalna carries the nuance of "hosting." It is the act of a host who goes out of their way to prepare a gift for a guest the moment they arrive. It transforms the Quran from a "manual" into a "hospitality gift" from the Creator to the creation. 3. Kitab vs. "Book" While Kitab is translated as "book," its literal root refers to "something written." Referring to the Quran as "something written" gives it the weight of an official, binding document or a permanent decree. Also, the term is indefinite in Arabic, implying the book's grandeur and magnificence without having to state it directly. If you say, "I sent you a message," in English, the listener won't take it seriously until you include an adjective like "important." The structure itself suggests such greatness in Arabic. 4. Immersion: Fee-hi The phrase Fee-hi means "in it," but in Arabic, it suggests being inside a vessel or immersed in a substance from all sides. It implies that "your Dhikr" isn't just written on the pages; it is saturated within the very fabric of the text. You cannot separate the guidance from the Book. 5. The Multiverse of Dhikr When "your Dhikr" is translated into English, it is often rendered simply as "your reminder." However, the Arabic encompasses a vast range of meanings: > Your honor is mentioned within it. > Everything you need for your salvation is contained in it. > It is a constant reminder of guidance for you. > Every person will find their specific situation reflected in it. Conclusion A translation captures only a fraction of this richness, leaving the reader deprived of what the Arabic speaker grasps instantly. While these nuances can be explained [as I have done here] concise Arabic sentences have a "ring" and an impact that long-winded explanations simply cannot replicate.

Quranic Synonyms: To Deny/Refuse For this, the words are : Abā (أبى), Ankara (أَنْكَرَ), Jahada (جَحَدَ), and Kafara (كَفَرَ) 1. Abā (أبى) This means not to accept something out of stubbornness or pride. The term signifies a refusal to yield, a headstrong attitude, and an unwillingness to give in. It also carries the meaning of finding something loathsome or being displeased with it. Quran: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ "And when We said to the angels, 'Prostrate before Adam,' so they prostrated, except for Iblees. He refused (Abā) and was arrogant and became one of the disbelievers." (2:34) 2. Ankara (أَنْكَرَ) The term means to fail to recognise something, to be a stranger to a matter. Its opposite is 'Arafa (to recognise/know). It refers to a matter that the human heart does not accept or find familiar, whether due to ignorance or because it seems strange. Quran: وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنكِرُونَ "And the brothers of Yusuf came and entered upon him, and he recognised them, but they denied him (Munkirūn)." (12:58) Another Place: وَهَٰذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَاهُ ۚ أَفَأَنتُمْ لَهُ مُنكِرُونَ "And this is a blessed Reminder which We have sent down. Then, are you for it deniers (Munkirūn)?" (21:50) 3. Jahada (جَحَدَ) The term means to deny something intentionally, even after gaining knowledge of it. It is to deny with the tongue what the heart acknowledges as true. Quran: وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا "And they rejected them (Jahadū), while their inner selves were convinced thereof, out of injustice and haughtiness." (27:14) 4. Kafara (كَفَرَ) Its basic meaning is "not to recognise the truth". Specifically, it means to hide something or to cast a veil over it. Three applications in the Quran: > A farmer is also called a Kafir because he hides the seed in the earth. Quran : كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ "...like the example of a rain whose [resulting] plant growth pleases the tillers (Kuffār)..." (57:20) > Kufr is the opposite of Iman (Faith). It is called Kufr because it casts a veil over the faith. Quran: قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ "His companion said to him while he was conversing with him, 'Have you disbelieved (A-kafarta) in He who created you from dust...?'" (18:37) > Kufr also means "ingratitude for a favor." In this sense, its opposite is Shukr (Gratitude). Quran: لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ "If you are grateful, I will surely increase you [in favour]; but if you are ungrateful, indeed, My punishment is severe." (14:7) ............................. Summary: 1. Abā (أبى): To refuse to accept a matter; to be stubborn and not yield. 2. Ankara (أَنْكَرَ): To deny something because of a failure to recognise or identify it. 3. Jahada (جَحَدَ): To deny a matter that the heart is actually certain about. 4. Kafara (كَفَرَ): To deny the truth by casting a veil over it (concealing it).

On this blessed night support poor children around the world https://raise.as-suffa.org/fundraiser/liaquat-zaman-1

The Rise of Online Pseudo-Critics The problem with untrained people speaking passionately on social media is that they create a warped "mosaic" version of Islam. Because they lack a systematic understanding, relying only on a few articles, some lectures, and decontextualised fatwas, they can actually seem more knowledgeable to the average person than a real expert does. Eventually, these individuals either become deluded by their own misunderstanding [compound ignorance] or they’ve gone so far down the rabbit hole that they can’t bring themselves to say "I made a mistake" and apologise to their followers. Ultimately, I fear that the followers of these influencers will start to doubt legitimate scholarship. They may even reach a point where they are unable to accept rulings that are categorically found in the Quran and Sunnah. This might sound far-fetched, but remember that even in the time of the Prophet (peace be upon him) and the Noble Companions, there were individuals who openly claimed the Messenger was "not strict enough". This mindset eventually led them to dismiss the legitimate views of the most knowledgeable companions. Here are some signs of poor research and a flawed criticism methodology: > Cherry-picking: They only show the parts that support their personal narrative. > Inconsistency: They lack a steady standard for their research and sources. > Partiality: They stay quiet or defensive when their close friends have clearly done wrong. > No Solutions: They complain about a problem but provide no practical, scholarly way to solve it. > Algorithm-Driven: Their primary goal is to stay relevant and keep viewers clicking. We need to be real. Not everyone who says "Wallahi" every few minutes in their videos is correct. Nor is a highlighted Arabic PDF on a screen a sign that someone is worthy of being followed, especially when they are using clickbait thumbnails to get views. People can and should point out issues in the Muslim community, but they must know their limits. We need honest scholars to fill this void, but the public also needs to understand that they cannot expect a scholar to adopt the same aggressive, "hype-based" approach used by influencers. May Allah forgive our shortcomings & grant us a balanced understanding of His Deen