Roots Of Knowledge ROK 😊

Do We Need New Madrasas / Institutes of Learning? The answer is not opening more madrasas and institutes; it is improving the standards of the ones we already have. As the new academic year begins, we will see many advertisements for institutes of learning. Yet the average person has no way to know whether an institute’s standards are strong enough to prepare students for real khidmah of deen. Anyone can set up an Islamic institute, give it a noble name, and replicate the classes and books they once studied. But running an institute requires more than replication. Every part of the programme must be reviewed and improved, curriculum, assessment, teacher development, mentoring, administration, and student welfare. Without this, we end up with many places to study but a shortage of professionalism and a lack of graduates who are truly robust. Sincerity, adab, and love for Islam are essential. But calling something an Alim course while compromising academic rigor is misleading and unfair to students and to the Ummah.

حُسن إلقاء الدرس حسب مستوى الطلاب وإتقانه كتبه لياقت زمان غفر له ولوالديه العلم يُنقل من حامله إلى غيره بقوة التعبير والبيان، وهذه القدرة قدّرها الله تعالى لبني آدم، كما ميّز بها أباهم آدم عليه السلام حين علّمه الأسماء كلها على مشهد من الملائكة، فاعترفوا بفضله وسلّموا بعجزهم. فقبول الإنسان للعلم أمر فطري، وهو مَلَكة مغروسة في ذاته، ولولا هذه النعمة، لكان الإنسان كغيره من المخلوقات، يعيش صراعًا بدائيًا مع السباع والحيوانات المفترسة. ولكن الله عز وجل أراد للإنسان أن يكون خليفته في الأرض، فوهبه هذه النعمة الجليلة، نعمة العلم والتلقي والفهم. إذا عرفنا أن الإنسان تميز عن غيره بقدرته على تلقي المعلومات من الخارج، فإن العقل السليم يأبى أن تُنقل هذه المعلومات بشكل عشوائي أو مبهم. بل لا بد من الترتيب، والتقسيم، والتفصيل، حتى تتكوّن في ذهن المتعلّم خريطة معرفية مترابطة، يسهل بها الفهم والحفظ والتطبيق. وقد رأينا أن الناس، منذ نشأتهم الأولى، كانوا يجمعون ما حولهم من معلومات، ثم ينقلونها جيلًا بعد جيل، ولم نشهد أي كائن من عالم الحيوان يقوم بهذا العمل الحضاري المعقّد. الناس في العلم على مراتب: منهم السابق المجتهد، ومنهم الزاهد القانع، ومنهم من اتخذ بين ذلك سبيلاً. ولكن طبيعة العلم تجعل العالم مسؤولًا عن تعليم الجاهل، فإن قصّر في ذلك لامه الناس. وهذا التعليم لا يكون نافعًا إلا إذا كان منظّمًا، متقنًا، ومتناسبًا مع حال المتعلم، لا عشوائيًا ولا متسرّعًا. المتعلم كمثل الطفل: يبدأ بالزحف، ثم يخطو خطوات، ثم يمشي، ثم يجري. ولو أُمر الطفل بالجري أولًا، لتعذّر عليه ذلك. وهكذا في طلب العلم: من لم يتدرّج، لم يثبت، ولم ينتفع. يبقى السؤال: كيف يتصوّر التعليم المتقَن؟ الجواب عنه سهل في القول، صعب في التطبيق. فالمصنّفون في كل فن من الفنون قد دوّنوا، وألفوا، وقسّموا، وسهّلوا، وجعلوا الكتب في متناول من أراد التدرج في طلب العلم. لكن المشكلة ليست في التنظير، بل في التطبيق العملي. ليس هناك برنامج واحد يسير عليه كل معلم بنفس الطريقة، والسبب يعود أحيانًا إلى شخصية المعلم، وأحيانًا إلى مستوى الطالب. فمثلًا، الطالب الذكي الفطن قد يفهم بالإشارة، ولا يحتاج إلى كثير شرح. أما الطالب الضعيف، فيحتاج إلى تبسيط، وشرح وافٍ، وتكرار، ومساعدة خارجية، حتى يرسخ عنده الفهم. من خلال تجربتي، أرى أن أسلوب المعلم في عرض الدرس سواء من حيث نبرة صوته، أو استخدامه للسبورة وألوان الأقلام، أو تكراره للشرح مرة أو أكثر، أو تقديم أمثلة تطبيقية تقرب المسألة لأذهان الطلاب، أو طرح أسئلة متنوعة لاختبار الفهم كل هذا يختلف اختلافًا كبيرًا بين المعلمين. وقد علم هذا من علمه، وجهله من جهله. الخلاصة: ما الذي نفتقده اليوم؟ لو سألني أحد: ماذا فقدت مدارسنا وجامعاتنا اليوم؟ لقلت: حُسن إلقاء الدرس حسب مستوى الطلاب وإتقانه. فأسلوب التدريس، وإن بدا أمرًا بسيطًا، إلا أنه الأساس الذي تبنى عليه العملية التعليمية، ولا ينبغي الغفلة عن أهميته أبدًا.

Ever wondered how Muftis develop the depth and precision behind their fatwas? Now you can take that same journey - join As-Suffa 's Iftaa Course a comprehensive 4-year programme covering Uqood Rasm Al-Mufti, selected Fatawa, and key classical Fiqh texts. Taught by Mufti Liaquat Zaman & guest scholars. As-Suffa Institute, Birmingham 🗓 Starts Wednesday 3rd September 🕣 7:30 PM Available online 💻 • Structured Learning: Dive deep into classical texts like Radd al-Muhtar year by year.. Interactive Components: Weekly Q&A sessions with detailed feedback. Regular Assignments: Sharpen your skills and track your progress throughout the year. Register now: https://as-suffa.org/education/iftaa-course/ Limited Spaces #AsSuffaEducation #IftaaCourse #HanafiFiqh #IslamicStudies #AdvancedFiqh

Good books for practicing Arabic https://drive.google.com/drive/folders/1HHTImU2EIA0R9fXkr9Z2ADaiUmvjUD2m

🎥 Meet Abdullah, our first-year Full Time Alimiyyah student! Watch as he speaks fluent Arabic after just one year on the course — a glimpse into what’s possible with dedication and the right guidance! 🌟 Interested in the Alimiyyah journey? Join us for our Full Time Alimiyyah Open Day 📅 Date: 23rd August 🕙 Time: 10AM 🔗 Register now: as-suffa.org/education/alimiyyah

For Karachi ppl! From the glory of just leadership to the pitfalls of greed and factionalism, Muslim history offers more than tales - it offers lessons. Perfection was never the goal; growth, repentance, and justice were. Join us as we cut through romanticised images and misconceptions to uncover the real stories, challenges, and triumphs of our past - and what they mean for us today. 𝐈𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐨𝐫: Mufti Liaquat Zaman (Birmingham, UK) 𝐃𝐚𝐭𝐞: Saturday, 16th August 2025 𝐓𝐢𝐦𝐞: 2:00 pm - 6:00 pm 𝐑𝐞𝐠𝐢𝐬𝐭𝐞𝐫 𝐍𝐨𝐰: tlc.org.pk/rise-fall

Karachi intensive 😄

Staying in Your Lane: The Scholar’s Responsibility Anyone studying Islam knows that our religion is built upon the Qur’an and the Sunnah of the Prophet Muhammad ﷺ. When a person studies Islam at a deep and advanced level, they become a valuable asset to the community. But graduates need to realise that they’re only as strong as their research skills. Stepping outside your area of expertise can cause confusion and damage, because the public assumes that when a scholar speaks, they’re speaking with precision and grounded in truth. Being able to back up what you say with solid evidence in the fields you’ve studied, whether that’s Qur’an, Hadith, Fiqh, Aqeedah, and so on, this is what gives your words weight. It’s what earns you respect from other scholars and the public. But when you move into areas like politics, science, or global events, it’s important to make it clear that you’re sharing a personal view. Unless you’ve done the required research or can present valid evidence, then at best, it’s just a plausible opinion. Whether it's about political situations, conspiracy theories, or the future emergence of Yajuj and Majuj, without solid backing, it remains your perspective, not a religious ruling. Even in the past, you’ll find scholars commenting on things that were clearly outside their own fields, like the shape of the earth, the existence of strange creatures, or medical remedies. These views shouldn’t be taken as Shari’ah, they were just their own thoughts based on the knowledge of their time. If we don’t make these distinctions, it can harm the reputation of scholars and make Islam look like something people just throw opinions around about. That cheapens the deen and turns it into something ornamental rather than something transformational. It’s like a pen: used properly, it can record knowledge, bring benefit, and change lives. But if all it does is sit there like a paperweight, then it becomes something pointless. And we know that Islam is not that, it offers solutions for our personal lives, our communities, and the world, both in this life and the next. So my advice to anyone graduating is: know where your value lies. Understand that people are listening to what you say some of it will bring people closer to Allah, and some of it could turn them away. Be careful, be humble, and may Allah protect us all.

And finally, the eighth step is to connect the Quran to today’s world. This is something many students miss. The Quran isn’t just about the past, it speaks to the issues we face now. Whether it’s atheism, consumerism, feminism, or all the other “isms” out there, the Quran has guidance on how to deal with the modern world. It speaks against arrogance, injustice, and the abuse of others’ rights. If we can open the Quran and see how it answers today’s problems, that’s when it really becomes a living book for us. These are eight steps that I think can transform the way you study the Quran. If you approach it with love, patience, and reflection, the Quran will become a light in your heart and a guide for your life.

8 Steps to Deepen Your Understanding of Allah’s Words How should a student study the Quran if they really want to progress in understanding the words of Allah? I want to share eight steps or aspects that I think every serious student should focus on if they want to get the most out of the Quran. First of all, anyone who starts this journey needs to have a vision. Just like any subject you study, you need to know what you’re aiming for, and you need to be ready for the challenges along the way. The Quran isn’t something you just pick up casually and expect to understand everything straight away. It has its own goals, its own hurdles, and if you don’t have a plan, you can lose focus very quickly. The first step is to really understand the words of every single ayah. You need to know what each word means, how the words come together in sentences, and how those sentences build the meaning of the surah. This is usually what you get in an Alimiyyah course or a detailed study of the Quran. But the key is that your understanding has to be guided by the Prophet ﷺ, his companions, and the early generations. If we start making up meanings without their guidance, that’s when we go wrong. The second step is to understand the background of revelation. This is about knowing the events and situations in which a verse or surah was revealed. Not every ayah has a historical story, but when it does, it makes the Quran come alive. Like the first revelation “Iqra”, was revealed at a time when people were drowning in ignorance. Knowing that makes the command to “read” so much more powerful. Or when the Prophet ﷺ stood on Mount Safa calling his people and faced harsh rejection that context completely changes how you feel when you read those verses. The third step is to pick up on the themes of the Quran. Some surahs focus on tawhid and shirk, some on injustice, some on worship, family life, or financial matters like riba. When you understand the main themes, it helps you reflect on the surah as a whole. For example, what is the theme of Surah Al-Fatiha? What about Surah Al-Baqarah and its focus on Bani Isra’il? Knowing the themes helps you connect the Quran to your life. The fourth step is to realise how revolutionary these themes were when they were revealed. Imagine living in Makkah before the Quran, society was full of idol worship, oppression, and ignorance. Then the Quran starts talking about the oneness of Allah, giving women rights, and standing up against injustice. These ideas shook society. Understanding how shocking and powerful the Quran was at that time makes you appreciate it so much more. The fifth step is to see the Seerah of the Prophet ﷺ in the Quran. As you read, you should be able to follow his journey, calling his people, facing Abu Lahab’s insults, migrating to Madinah, going through the battles of Badr and Uhud. The Quran isn’t a separate book from his life, it’s like Allah is guiding him through every step, and those reminders to him are reminders to us too. The sixth step is to notice the unique personality of each surah. Every surah has its own style and flavour. You can’t just take an ayah from one surah and drop it into another, it wouldn’t fit. Even the way Allah phrases things is intentional. For example, sometimes Allah says “All praise belongs to Allah” and other times “To Allah belongs all praise.” Each one is perfectly suited to the surah it’s in. This takes time to appreciate, but the more you read and reflect, the more you see it. The seventh step is to let the Quran touch your heart. When you read a verse, feel it as if it’s being revealed now. Feel the fear, the hope, the warning, the love. Let the stories of the prophets move you more than any movie or novel. The Quran is meant to change your life, but that only happens if you let it enter your heart, not just your mind.

Thinking of Starting an Alimiyyah Course? Prt2 Studying Arabic in the Alimiya course isn’t just about translating words or having a basic conversation. You need to have a good grasp of Arabic sentence structure, literature, prose, poetry, and all the different styles within the language. And the reason is simple. The Quran is in Arabic. The Prophet ﷺ spoke Arabic. So if someone wants to understand how rulings are derived whether it's the issue of intention when washing the face in wudu, or the ruling on doing tayammum on stone or dust, or buying and selling online between people thousands of miles apart then you need Arabic. The original texts are all in Arabic. And if someone doesn’t understand the depth and connotation behind the words, they’ll struggle to properly understand what’s being said. Take the statement of the Prophet ﷺ, “There is no iman for the one who doesn’t have amanah.” What does that actually mean? Or, “Actions are by intentions.” What does that mean? Does it mean the reward is based on intention? Or does it mean the action isn’t even valid without the right intention? These kinds of questions can only be answered properly when someone understands the language. If a person skips Arabic, it becomes a big problem. I remember some students who came to the madrasa I was studying at. They had completed an Alimiya course where everything was done in English. All the texts were translated. Nothing was studied directly in Arabic. So when they joined our madrasa, they couldn’t read the books themselves. They couldn’t understand the material without someone walking them through it. Everything they knew was from their teacher’s notes. And that left them dependent. They couldn’t verify if the teacher had given them the right information or not. And this is the problem. When you don’t know Arabic, you can’t research for yourself or go deeper into the texts. Umar ibn al-Khattab رضي الله عنه noticed this in his time. The Arabic language was being mixed with other languages, and important meanings were being lost. Words were losing their weight. And that’s exactly what we see happening to English today as well. So if someone is serious about studying Islam properly, they have to learn Arabic. And not just modern-day Arabic, but the Arabic that existed at the time of the Prophet ﷺ and the Sahaba. That’s the Arabic of revelation. That’s the language this deen was preserved in. Just a few thoughts I wanted to share, especially for those who are thinking about joining an Alimiya course or who are already studying. I hope it helps you make better use of your time and energy when learning.

Thinking of Starting an Alimiyyah Course? Prt1 Here's What You Need to Know When starting an Alimiyyah course or rather, when embarking on the journey of studying the Islamic sciences , it’s really important to understand not just what the course is offering, but also what you want from it. If your goals are aligned with what the Alimiyyah course is designed to deliver, and if the course is taught the way it should be, then inshaAllah you’ll benefit a lot. But if that alignment isn’t there, you could end up spending years going through the motions, not really learning much, and feeling disappointed at the end. This is why it’s so important to know what you’re getting into before committing to any intensive Islamic programme. The first and most crucial part of the journey is learning the Arabic language. Most of the early years in an Alimiyyah course are focused on this. And when we say ‘learning Arabic’, we don’t mean basic conversational Arabic. Most people who join these courses have never studied a language properly before, maybe a bit of French or Spanish in school. But Arabic in the Alimiyyah course is very different. You're learning Arabic to understand how it was used in the time of the Prophet ﷺ and his companions. That’s because the end goal is to be able to read and understand the Qur’an, its commentaries, Hadith collections, books on Aqidah, Fiqh, and more all in their original form. To do this, you need to study different branches of the language: Sarf (Morphology): This is all about how verbs work and change. It can feel strange at first, especially if you’ve never studied a language like this before. Nahw (Grammar): A whole subject dedicated just to sentence structure and how meanings are formed. Arabic Literature: Reading texts from different periods to get familiar with how Arabic has developed over time. Other Areas (like conversation or writing): These aren’t essential but can really help build fluency and confidence. Once you've spent a few years developing your Arabic, only then are you ready to start accessing the higher-level books. And even then, you need teachers to guide you through them. You can’t just pick up a Tafsir book or a Hadith collection and expect to understand it on your own. These are deep sciences with their own terminology and ways of thinking, and you need someone qualified to take you through them. InshaAllah, I’ll do another post later about that next stage. But for now, I hope this gives a clearer picture of what the Alimiyyah course is all about and helps anyone thinking about starting it to make an informed decision.

Why many people misunderstand Alimiya Courses and Leave The biggest problem students face when they join any Alimiya course, any course where they will be studying the Islamic sciences at a deep level, is that they don't really know what they are getting themselves into. This is found out very soon after they start the course. The Alimiya course is not designed for people to gain an average understanding of Islam. It is structured from beginner's level all the way to a fairly advanced level. The average person who wants to join these courses usually goes in with the idea that they will be learning about the Quran, the Hadith, and Al Aqidah immediately. For these individuals, the Alimiya course is not suitable. It is only for those who want to master the understanding of the Quran on their own. They should be able to read it, study it, and research it independently. The average Muslim, perhaps 80% to 90% of Muslims around the world, do not really want that level. All they want to understand is, what can I benefit from the Quran? What can I benefit from Hadith? What can I benefit from these other sciences? For them, what they need is a watered-down Alimiya course where they do not study the Arabic language in-depth. Instead, they go through the Quran with the teacher, focusing on the translation of the Quran, the translation of Hadith, and the translation of these other sciences to grasp an understanding of what these sciences are all about. The problem with this approach is that these individuals will never reach a satisfying level of understanding of the Quran, Hadith, and other sciences, where they can debate with others, explain concepts, and address objections. However, a person who studies the Alimiya course will be in a position where, even if they do not know the answer straightaway, they have the tools to research. This is probably the biggest difference between the Alimiya course and other courses. First, Alimiya course students will have a firstha

Why you can't rely on articles and clips alone It's very easy for the general public to be misconstrued with regards to certain matters. This is because the information they receive is often not fully provided or they have not developed a good level of training and understanding in the particular field. Therefore, it's easy for them to misinterpret the information or reach incorrect conclusions about specific matters. This can happen in many areas, especially when it comes to understanding topics related to the Quran, hadith, fiqh, aqidah, and others. Unfortunately, some individuals can take advantage of this by selectively sharing information to support their narrative. As a result, people may end up watching content online and becoming confused about these matters. The only solution is for individuals to systematically learn about the subject, starting from the basics and progressing to an advanced level.

Guarding your faith online Social media platforms in the dissemination of Islamic information can play an important role, but they can also be very damaging to people's understanding of Islam, their faith, and the unity of the community. The reason for this is that social media is a platform where there are no restrictions on how information is disseminated from an Islamic point of view. All forms of information can be found there, whether from legitimate sources, individuals who want to portray something as true, or those with nefarious intentions who aim to present a warped image of Islam. In our case, this pertains to issues related to the Quran, the life of the Prophet Muhammad ﷺ, his biography, his Sira, hadith narrations, fiqh, or aqidah, whatever it may be. These can be used as tools to distort the image of Islam in people's minds. Unfortunately, in today's times, there is no way for us to ascertain the validity of this information easily. In the past, scholars would advise looking at who you get your information from, focusing on the individuals behind the information. In today's context, it is very hard to ascertain the credibility of these individuals. What I would suggest is to seek information from verified scholars and respectable individuals in the community who are known locally for their integrity. It is advisable to stay away from those whose credibility is uncertain or who are known to have made controversial statements, and to abstain from listening to or taking information from them.

Hidaya Class link meet.google.com/yxw-izfe-nda 9am uk time

Caption this 😅

Historical Roots and Misunderstandings Many students are unaware that the founders of the Hanafi school particularly Abu Hanifa and his teachers, lived during the time of the Companions and Tabi'in. This meant they had direct exposure to the purest understanding and practice of Islam, far more than those who came after. The cases documented in the early foundational works were based on the Qur'an, Sunnah, and the practice of those early generations. However, these early texts rarely included the specific evidence used for each ruling. As a result, the closer one gets to the founding period, the stronger the connection to the original sources of Islam. This is why attempts to revisit early Hanafi rulings using narrations from later hadith collections (e.g. Bukhari and Muslim) have always been contentious. Using later-compiled hadiths to evaluate early fiqh has led some critics to wrongly accuse Hanafis of relying on weak hadith. But many narrations that were strong in the era of the Tabi’in may not have survived intact due to the loss of reliable chains or scholars passing away without transmitting them further. This does not weaken the Hanafi methodology. Their rulings had already been formulated through deep discussions and assessments of the available reports. Later Hanafi scholars often cited hadiths to show precedent, even if the exact chain was not preserved. This is why books may contain weak narrations not as proof texts, but as a historical indication that the view was known and practised. We can see a similar method in works like Sunan al-Tirmidhi, where the author often mentions a weak narration but then states, “The majority of the Companions and early scholars practised according to this.” This demonstrates that early practice held independent authority, even when later chains became weak. Conclusion I wrote this as a brief guide to help students of Hanafi fiqh understand the historical and scholarly significance of its books, its approach to evidence, and the reasoning behind its methodology. May Allah grant us clarity, understanding, and a deep connection to this noble tradition.