Roots Of Knowledge ROK 😊

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

>>>The Titles of Isa (a.s.) Another excellent example is how Prophet Isa (a.s.) is addressed. The Quran refers to him in six ways: 1. Isa [9 times] 2. Isa bin Maryam [16 times] 3. Ibn Maryam [2 times] 4. Al-Maseeh 5. Al-Maseeh bin Maryam 6. Al-Maseeh Isa bin Maryam >In Makkah, the name Isa on its own appears only three times (out of nine total). These instances occur when listing Prophets or discussing later schisms. >Isa bin Maryam appears only once in Makkah, during the account of his miraculous birth. > Ibn Maryam is used only twice in the entire Quran, both are found in Makkah: once regarding the accusations of the Quraysh comparing him to their idols, and once regarding his birth. Notably, the title Al-Maseeh (The Messiah) is never mentioned in Makkah; it appears only in Medinan verses. This is likely because formal theological debates with Christians such as the delegation from Najran occurred in Madina. In fact the title al-Maseeh is used when referring to praise and servitude and not being divine himself. The Makkan chapters focus remained on his miraculous birth and human nature, providing Muslims with a clear stance for their interactions with the Christians of Abyssinia while focusing primarily on refuting polytheism and establishing Tawheed. >>>A Note on Mathematical Precision As a side note, one of my favorite aspects of the Quran is the precision of its construction. When teaching Balagha (rhetoric), I often cite this verse: "Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." This verse highlights the likeness of their miraculous creations: one born without a father, the other without either parent. However, the likeness goes deeper: both "Isa" and "Adam" are mentioned exactly 25 times each throughout the Quran. Understanding the Quran chronologically allows the reader to see how the "social landscape" shaped the revelation, giving us a much deeper, more intimate connection to the text.

The chronological reading of the Quran [6/10] 6. Studying the chapters in chronological sequence provides a progressive picture of the events that the Muslims faced and how they unfolded. The revelation of the Quran spanned twenty-three years. Every verse was revealed at a precise location and time, often in response to a specific event or reason. For those fortunate enough to live while the Messenger of Allah (peace be upon him) was receiving the Quran, these contexts were thoroughly familiar. Allah’s words were understood instantly through an awareness of their surroundings and a mastery of the Arabic language. Consequently, what may take a student today years of study to acquire was, for them, almost immediate. To attain a similar level of intimacy with the Quran, we must attempt to replicate the factors that contributed to that original understanding. Here, I want to point out the importance of knowing the sequence in which verses and chapters were revealed. Usually, students at an early stage of Quran studies become acquainted with the concepts of Makkan and Medinan verses the former revealed prior to the Migration (Hijrah) and the latter after. The themes of Makkan verses primarily revolve around interactions with polytheists, stories of past nations, creed (Aqidah), and the building of upright character. In contrast, Medinan chapters focus more on legal rulings, obedience to the authority of the Messenger peace be upon him, and interactions with the People of the Book and the hypocrites (Munafiqun). >>>The Nuance of terms given to the followers of the Prophet Musa a.s. An example of this chronological shift is how the Quran refers to the followers of Musa (a.s.). While terms like Bani Israel, Ahl al-Kitab (People of the Book), and Utu al-Kitab (those who were given the Book) are used, they are not randomly interchangeable. In the Makkan chapters, the term Bani Israel is primarily used in the context of: > 'The historical stories of Musa (a.s.)'. > The lineage of Prophet Yaqoob (a.s.). > Their scholars and the favors Allah bestowed upon them. > Some of their internal differences > and the two historical "mass crimes." The term Ahl al-Kitab appears only once in Makkah (in Surah al-Ankabut), regarding how Muslims should debate them appropriately. Similarly, the term Utu al-Kitab appears only once in the Makkan period. This is because Makkan verses did not directly address or criticize the Jews and Christians until the end of that period, where subtle issues in their beliefs were first highlighted. It was only after the Prophet (peace be upon him) moved to Madina and presented Islam to these communities that the Quranic tone shifted to a critique of their rejection. After being addressed as "O Bani Israel" three times in Surah al-Baqarah, the term given to them shifts to Yahood (seven times), Nasara, and Ahl al-Kitab. The former was a titled reserved and an honorific one due to the status of the Prophet Yaqoob a.s. who was given by Allah the title 'Israel'. By tracking this, the reader gains a "big picture" view of how the relationship with these communities evolved based on their response to the message.

"Imam Ibn al-Qayyim (may Allah have mercy on him) says: 'There is nothing more beneficial for the heart than reciting the Qur'an with contemplation (tadabbur) and reflection (tafakkur). Indeed, it bestows love, longing, fear, hope, repentance (inabah), reliance (tawakkul), contentment, delegation [of one's affairs to God], gratitude, patience, and all other spiritual states that give the heart life and perfection. Likewise, it repels all blameworthy traits and actions that corrupt and destroy the heart. If people were aware of the treasure that lies in reciting the Qur'an with contemplation, they would devote themselves to it above all else. Thus, if a person reads with reflection and passes by a verse that he needs for the healing of his heart, he should repeat it even if he does so a hundred times. Reciting a single verse with reflection and understanding is better than completing the entire Qur'an (khatmah) without contemplation or understanding. It is better for the heart, helps one gain faith, and makes it easier to enjoy the Qur'an. Reciting the Qur'an with reflection is the very foundation of the heart's rectification.'"

The Illusion of Perfect Synonyms [5/10] 5. Trying to explore how substituting one word for another with a similar meaning can influence the meaning and message delivered. Synonyms are a great way to explain an unfamiliar word to others without having to write out a whole sentence. But here is the issue: synonyms themselves differ from the original word. Some might share 99% of the meaning, some 1%, and others fall somewhere in between. You just won't find a 100% exact match between two words. In day-to-day conversation, this makes very little difference. But it has a massive impact on poetry, and especially the Quran. The first time I really noticed synonym usage was when I was studying the Quran with a small Arabic-to-Arabic pocket dictionary. It made it so easy to understand words I was struggling with by giving me easy substitutes. The second time was studying a tafsir book called Jalalayn, where the authors often bring in a synonym for a quick, handy explanation. But there is a major downside to this: this style of explanation blurs the lines between words. It stops the student from appreciating exactly why a particular word was used in the first place. Every word in the Quran is the perfect word for that particular verse. There is simply no better word for that sentence. In fact, every single chapter of the Quran no matter how small or large has unique words found nowhere else in the Book. This phenomenon (known as a hapax legomenon) can only happen when every single word and sentence is entirely unique. Just look at some of the shortest surahs: Surah Al-Ikhlas: al-Samad, Lam Yalid, Lam Yulad, Kufu Surah Al-Masad: Tabbat, Hammalah, Jeed, Masad Surah Al-Kawthar: A’ataynaa, al-Kawthar, wan-Har, al-Abtar Because the Arabic language has such a vast number of words with no direct counterparts in other languages, it is incredibly difficult for translators to locate precise matches. This leads to blurred translations that really only give you the "gist" of the verses. The Reality of Translation: Surah Al-Kawthar If we take Surah Al-Kawthar and try to replace its unique words with Arabic synonyms, look at how much we lose: >Replacing A’atayna (أعطينا) with Aatayna (آتينا): The first word comes from Atiyya (a gift). If we use the synonym, the emotional weight of being given a gift is completely lost. >Replacing Kawthar (كوثر) with Kathra (كثرة): The synonym means a lot, but the original Kawthar carries a meaning of unbelievable excessiveness. That depth vanishes. >Replacing wan-Har (وانحر) with wadh-Bah (واذبح): The original refers specifically to the method of slaughtering a prized camel, whereas the synonym is just a general word for slaughtering. This Surah gives the Prophet (peace be upon him) incredibly motivating, great news: the gift of Kawthar (an extremely high level of abundance). In the meantime, he is told to ignore the abuse of the people of Makkah, focus on prayer, and sacrifice the most prized wealth of the Arabs (camels). In the process, his bitter enemy is the one who will cease to continue. If we tried to substitute these words with other Arabic ones, the text would sound incredibly dry and superficial compared to the original. This is the case just with Arabic synonyms now imagine the impact of translation, and how much meaning is lost to the English reader!

The placement of words [4/10] 4. The succession of words in a sentence directs the reader's attention to a very specific meaning and sets the tone of the text. >The VSO Structure and Shifting Focus Anyone who has studied Arabic grammar will be familiar with the default VSO (Verb-Subject-Object) order of a verbal sentence: Verb, followed by the Subject, followed by the Object. Verb, followed by the Subject, followed by the Object. For the average English speaker, translating the sentence literally sounds a bit strange. For instance, "Zaid ate an apple." We are accustomed to the SVO sequence: "Zaid ate an apple." While both word orders exist in Arabic, they do not produce identical meanings. Each structural shift creates a subtle nuance that cannot be captured by mere translation. In fact, a three-word sentence can be sequenced in six different ways: VSO (Verb - Subject - Object) SVO (Subject - Verb - Object) SOV (Subject - Object - Verb) OSV (Object - Subject - Verb) VOS (Verb - Object - Subject) OVS (Object - Verb - Subject) The Rule of Emphasis: Each sequence is used in differing situations, but priority of meaning is always given to the preceding word. >If you want to put the spotlight on the action, the verb (Ate) goes first. >If you want to emphasise who did it, the subject (Zaid) goes first. >If you want to emphasise what was eaten, the object (An apple) goes first. >If you tried to translate any of these six variations into English, the base result would always be the same: "Zaid ate an apple." The nuanced differences can only be reflected in English if you add an explanatory footnote or italicise words for pronunciation emphasis. To illustrate this point, consider how the Quran illustrates the divine assistance (in the form of angels) provided to believers at the battles of Badr and Uhud. In Surah Ali 'Imran (3:126), the words "your hearts" (Quloobukum) and "by it / due to it" (Bi-hi) are pronounced differently than in Surah Al-Anfal: وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ لَكُمۡ وَلِتَطۡمَىِٕنَّ قُلُوبُكُم بِهِ "And Allah did not make it but as good news for you, and so that your hearts might be put at rest ‘by it’.” > The Sequence: Quloobukum (hearts) comes before Bi-hi (by it). The Linguistic Emphasis: This verse was revealed when the companions were suffering physically and mentally. By placing the focus on "hearts" first, the sentence logically prioritises comforting their severe emotional distress. Surah Al-Anfal (8:10) - The Battle of Badr: وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ وَلِتَطۡمَىِٕنَّ بِهِۦ قُلُوبُكُمۡ "And Allah did not make it but as good news, and so that ‘by it’ your hearts might be put at rest.” >The Sequence: Bi-hi (by it) comes before Quloobukum (your hearts). The Linguistic Emphasis: This verse was revealed regarding the divine aid at Badr, a time when the Muslims were in desperate need of physical reinforcement. Placing "by it" first puts the spotlight directly on the means of victory, Allah’s divine aid. The disadvantage of not knowing Arabic: Once you are able to taste this precision in the Arabic language, standard translations will usually disappoint you due to their inability to capture the delicate nature of sequencing. It is analogous to someone with perfect eyesight wearing thick prescription glasses to appreciate nature; the core elements are there, but the image is blurry.

"It is reported from the noble successor (Tabi'i) Al-Hasan al-Basri—may Allah have mercy on him—that he said: 'Indeed, this Qur'an is being recited by slaves and children who have no knowledge of its interpretation (ta’wil), and they have not grasped the matter from its proper beginning. Allah, Mighty and Majestic, said: [This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses... [Sad: 29]. And reflecting upon its verses is nothing other than following it. By Allah, [reflection] is not merely memorizing its letters while neglecting its limits (laws). It has reached the point where one of them says: "I have recited the entire Qur'an and have not dropped a single letter," yet by Allah, he has dropped the entire thing! For you do not see the Qur'an reflected in his character or his actions. It has even reached the point where one of them says: "I can recite a whole Surah in a single breath!" By Allah, these are not the [true] reciters, nor the wise, nor the pious. Since when did [true] reciters speak like this? May Allah not increase the likes of such people among the masses!'"

The construct of Quranic Words [3/5] 3. The underlying meanings of words clarify the meaning of sentences and provide the most correct expression. One of the most intriguing features of the Quranic language is that each word can be traced back to its basic raw meaning in Classical Arabic culture. Unlike English, the Arabic language relies on root words (usually three letters) that possess a core essence. This essence persists through every derivative of that word. The best way to describe it is like the periodic table of elements in science; each element has its own traits, and when combined with others, they create a predictable outcome much like combining hydrogen and oxygen to make water. To understand the characteristics of "water," you simply break it down into its raw elements. When I first began studying the Quran and became aware of this, I was fascinated by the process of tracing words back to their raw meanings. The Arabic language functions in a very similar fashion. For example, a common word in the Quran is Mu’min (believer), which stems from the root A-M-N. This root signifies "safety" or "security" (the opposite of fear). Thus, a Mu’min is essentially someone in a state of safety from harm. This nuance is often lost in translation; the English word "belief" originates from "holding something dear," which carries a different emotional weight. The Quran uses derivatives of A-M-N approximately 879 times, describing Prophets as Ameen (trustworthy/reliable) or the state of Aman (peace/security). Another interesting example is the word Kafir (rejector), from the root K-F-R. Originally, this word meant "to cover something with soil." This is why a farmer is linguistically referred to as a Kafir, he sows the seed and covers it with earth. I still remember when I first came across the word for "farmers" in Surah al-Hadid. I found it fascinating that it shared a root with "disbeliever". It provides a vivid image: just as a farmer covers a seed, a Kafir is someone who "covers" the innate truth. Yet, the reality remains that the seed will grow regardless. The truth cannot be hidden forever. Lastly, consider the word Jannah (Paradise). The root letters J-N-N imply something being "hidden" or "veiled". We see this essence in: Janeen: A fetus (hidden in the womb). Junnah: A shield (hiding the warrior from attacks). Jinn: Creatures made of smokeless fire (hidden from human vision). Jannah: A garden so lush and dense that the foliage conceals the ground. The richness and depth of these roots add to the beauty of Quranic expression, bringing the words to life as if you could see them for yourself. This amount of awe is difficult to convey via mere translation.