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Varying Qiraat and the layers of meaning Sometimes we think we know what a verse means because we read one translation in English. But the Qur’an can open entire worlds with one word. And honestly English does not do it justice. Look at this one word in this verse: ﴿وَإِذَاۤ أَرَدۡنَاۤ أَن نُّهۡلِكَ قَرۡیَةً أَمَرۡنَا مُتۡرَفِیهَا فَفَسَقُوا۟ فِیهَا فَحَقَّ عَلَیۡهَا ٱلۡقَوۡلُ فَدَمَّرۡنَـٰهَا تَدۡمِیرࣰا﴾ الإسراء 16 Most people read أمرنا as AMAR NAA meaning 'We command' So the meaning becomes: When Allah decides to destroy a town We command the wealthy [to do good] but they continue in disobedience; Our sentence is passed, and We destroy them utterly. That is how most translations present it But there are two other recitations of this exact same word which English cannot carry with the same phrase > The first is AM MAR NAA with a shaddah on the meem meaning 'We give leadership [to them]' So the verse becomes When Allah decides to destroy a town, He gives leadership to those corrupt wealthy; then they continue in disobedience; Our sentence is passed, and We destroy them utterly. >The second is AA MAR NAA with a madd meaning 'We increase their number' So the verse becomes When Allah decides to destroy a town He increases the number of the corrupt wealthy; then they continue in disobedience. Our sentence is passed, and We destroy them utterly. Three different shades of destruction from one word - Command rejected - Corrupt put in charge - Corrupt multiplied This is where you start to realise how small translation really is compared to the actual Qur’an And this is why Arabic is not just a language to study it is the doorway into how Allah wants us to read the world This is the beauty of the Qur’an that you only taste when you go deeper than what English gives you

Remember that commentaries are there to help you go on to the next stage, not to replace the previous ones. They are tools, not trophies to be collected or shortcuts to avoiding your struggles. I've seen students become preoccupied with complex discussions in fiqh, aqidah, or hadith even if they haven't learnt the fundamentals. It does not benefit them; rather, it confuses and delays their development. Finally, commentaries are effective when used at the appropriate timing and for the correct reason. Begin with your teacher. Create your foundation. Then progress gently. A commentary's purpose is not to make you feel smarter, but to help you go deeper. In the end, the purpose is not to complete a commentary. The idea is to internalise the text so that it becomes a part of how you think and experience the world. The remark only serves as a bridge. Don't confuse the bridge with the destination.

Do I Need a Commentary to Understand a Book? This is a question that many students ask themselves when studying at a madrasa or Islamic institute. Do I really need a commentary or 'Sharh'? What's the aim of it? So, I'll try to discuss the role of a commentary in your studies. When I was in madrassa, students would frequently ask me what commentary I was reading for Usool Shashi or Nuzha al-Nadhar, and I'd wonder what the point of reading these books was, or if I was missing something. They would usually read urdu 'commentaries', which I fortunately couldn't read very well. I say luckily because it forced me to concentrate on the Arabic text. A commentary was actually a fast route to being less reliant on Arabic and more on such remarks. When you study any text, you are interacting with a scholar who was an expert in their field. They wrote words with multiple levels of meaning, and not everything is evident. That is when your teacher steps in. The teacher's responsibility is to unwrap the text, open it up for you, and ensure that you grasp what is being stated, word by word, sentence by sentence, idea by concept. Whether it's Arabic grammar, fiqh, hadith, or anything else, your teacher will help you see what's written between the lines. If you do not have that guidance, you will struggle. So, before you even consider picking up a commentary, you need first comprehend why you're studying with a teacher. Commentaries now come in a variety of styles. I'd say there are three major levels. The first sort of commentary examines each individual word, breaking it down and explaining it in simple words. It's essentially a teacher in book form. In the past, some scholars saw that students were struggling and wrote explanations to fill in the gaps. This type of commentary allows you to understand the meaning of each word and sentence. It's useful, but it's not a replacement for a qualified teacher. It only enhances your understanding. And, honestly, if you have a decent teacher, this amount of critique is unnecessary early on. The Arabic term for commentary literally means "opening up" something that is closed, which is exactly what it does. The second type does more than just explain the terms; it also provides background and context. It provides you a more complete picture. Consider the following text: "Zayd walked to the shop and helped his father with groceries." The first commentary would simply clarify what this means. The second could say, "Zayd lives five miles away, went in the morning, and his father is elderly." These added facts assist you grasp what is going on. Imagine you're studying Mukhtasar al-Quduri. The first commentary will simply repeat what is in the text, such as "Washing the face, arms, feet, and wiping the head are fard in wudu." The second commentary will state, "This ruling is based on a verse in the Qur'an," before explaining what washing and wiping genuinely imply. It provides context for the ruling. It usually provides some level of evidence/daleel to make sense of the source of the discussion and its proof. The third sort of comments is intended for advanced students. It is when experts from the same madhhab discuss, debate, and compare their positions. They give evidence and counterarguments, as well as an analysis of the logic behind rulings. It's arduous work. A student at this level might read Ibn Humam's Fath al-Qadir on Quduri, in which each line is explained using fiqh principles, maxims, and evidences. But here's the problem: too many students attempt to leap right into these difficult discussions without first having prepared. They skip steps. It's like attempting to jump from step one to step six of a stairway. You might make it, but you'll break your leg in the process. You lose the natural growth, the steady, organic development that leads to true insight.

Here is where you stop consuming and begin contributing. Ask with your teachers about what books they use when preparing. If they share them, excellent. Start reading them. But don't burn out. Avoid overloading yourself. I made that error as a student, attempting to read everything at once. Be selective in your research, for example. If you're studying Bukhari, read only certain parts of Fath al-Bari rather than the entire book. If you're studying Qudoori, look into Hidayah or Radd al-Muhtar in little chunks. At this stage, depth always wins out over quantity. Keep writing. By now, you should be writing proper essays, research papers, and even translations. You're becoming a mini-teacher, which is how true academics develop. Finally, if I had to summarise research in one word, it would be "verification." A real student does more than merely memorise. He checks. He verifies. Even if the teacher says something, do not accepted it blindly, rather see it as a view of your teacher. Respect them, of course, but go back to see where it originally came from. That's the true spirit of learning. Most students only recall and grasp the first two stages of Bloom's taxonomy. True progress occurs when you wonder, "Where did this come from?" "How do I know this is true?" That's when you begin thinking like a scholar. And this is what every madrasa student should strive for.

How Students Should Actually Apply Research "What does it actually mean to do research as a student in a madrasa?" is a question that many people have been asking me lately. I therefore decided to thoroughly explain everything, from the beginning of the journey to its end. Students often fit into three groups, in my opinion: beginners, intermediates, and advanced. The majority of students fall somewhere around the middle. However, let's begin from the beginning. No.1 - Beginners At this point, your primary concern should be understanding what the text is saying. Don't attempt to get too deep, don't overcomplicate anything; simply understand the words. I recall being in class for six or seven hours a day, and much of the time I was simply trying to stay awake. That's perfectly fine. Everybody starts there. Get acclimated to using a good dictionary, such as Al-Mawrid or Hans Weir. Use online tools as required. But, whatever you do, don't rely on the teacher to provide every detail. Get into the practice of opening the book, seeking up meanings, and attempting to make sense of it. Because when you come to class prepared, the teacher's explanation is more impactful. It connects. You not only begin to appreciate what is being said rather than simply memorising it but your teacher will notice it too. I clearly remember looking forward to lessons that I had thoroughly prepared for. Once you've completed that, begin asking questions, even easy ones. Why did Ibrahim A.S. break the idols? What was his people's issue with him? Why is the Mubtada called Mubtada? Why does Khabar come after? etc... When you begin asking these kind of questions from the outset, you are training yourself to think like a researcher. No.2 - Intermediate Students Most people end up here. You can read, understand around 80 or 90 percent of what's on a given page, and you don't need to consult a dictionary every five minutes. At this stage, you must think like a teacher. What explanation would you give if you had to teach this tomorrow? What would cause confusion among your students? Where would they become stuck? That’s how you should be preparing. Also, start reading about your subject. If you are studying the Qur'an, read tafsirs that are simple enough for you to understand. If it is Hadith, read through the short annotations. The aim is not to simply read in a straight line. Create connections. Examine how different subjects relate to one another. Then, start writing. Even if it's a single page. Pick a topic, such as purification, the finality of prophethood, a hadith, or a quotation from a scholar, and simply write about it. Show it to your teacher or a senior. Receive feedback. You can start by writing in English. But, gradually, attempt writing in Arabic. Writing sharpens your thoughts. It reveals what you truly comprehend versus what you've simply been repeating. No.3 - Advanced Students You can now read Arabic comfortably. You understand most of it. You may not understand every technical term, but you can follow the flow. Your current goal is verification. Don't just read; validate the arguments and make sense of the facts. When studying Fiqh or Usul, consider the reasoning behind Imam Malik's opinions. Why did Imam Abu Hanifa utilise the "quarter is equal to full" argument here but not elsewhere? Why did Ibn Hajar, r.h., define Sahih Hadith differently than Imam al-Hakim?

Why 'Translation' Is More Than Just Words Written by Liaquat Zaman The difficulties of translation should never be underestimated, particularly among students in Islamic educational institutions. Translation has uses, principles, laws, and procedures that vary based on the style of the text and the intended audience. When those sentences your mother said to you in your mother tongue are translated into another language, they are never completely comprehended. My mother calls me Ziwiya in Pashto, and I know it doesn't have the same impact if I translate it to someone as "my dear son." It sounds overly fake. Never mind that she calls me Gulaba, or "my rose." Even if the audience understands the gist, it lacks warmth and charm in English. The Qur'an mentions an important incident in which Dhul Qarnayn encountered a gathering of people who desperately needed his assistance but whose language he did not comprehend. Only after understanding what they were saying did he agree to construct a large wall to defend them from invading tribes. In fact, one could argue that every story in the Qur'an about non-Arab nations was translated into Arabic so that Arabs could learn from them. Scholars who represent Islam to the wider community must learn to appropriately explain the tradition early in their studies. Words evolve over time, and meanings that were originally benign can become burdened with loaded implications; slave, master, and worship are just a few examples. Mistranslations include translating "naqisat al-'aql" as "deficient in intellect" and "ababil" as a type of bird. When I first started studying at Dars Nizami and was pushed into translation, I encountered challenge after challenge when attempting to translate what appeared to be a basic work on fiqh or Arabic literature such as Qasas Nabiyeen. On mutiple occasions, I would look up the definitions of particular terms and note them down in the margins or between the lines, but I still couldn't understand what the author was saying. Even after understanding the concept, putting the translation together in a natural way proved to be another challenge. Eventually, I got the hang of it and felt like I understood the idea, but I still couldn't make it sound like something originally written in English. After years of study and translation, I've concluded that the skill of translating will always be challenging, and there will never be a perfect translation. Even a basic idiom cannot entirely convey the original's sense and rhythm when translated into another language. If you try to translate 'Let the cat out the bag' or even replace one word with another you can feel something is lost. At best, you can transmit the gist, but the humour, sequencing, and beauty of expression are lost in the process. Unfortunately, when students are asked to translate the Qur'an or hadith for years without much thought, the process becomes mechanical. Mechanical translation causes one to focus less on the deeper meanings and emotional impact of the words and more on merely getting across the gist, similar to summarising a narrative for a kid rather than investigating its layers and nuances. The aim of writing all of this is to emphasise how important it is for Islamic colleges to invest in the art of translation, not simply teaching students how to interpret passages but also understanding the philosophy behind it. When students learn about the constraints of translation and the various ways a single statement can be expressed, they develop a dhawq (taste) for both Arabic and English. This knowledge causes people to be more diligent in comprehending the Qur'an, hadith, and scholars' words as accurately as possible, as well as more capable of expressing those meanings without ambiguity or distortion. There is a lot more to say on this subject, which I may write about another time. For the time being, I recommend that students read works about the art of translation, one of those being 'In Other Words' by Mona Baker, particularly the first third of the book.

Remember when we asked Allah to show us the truth as it really is, and falsehood as it really is? Now that He has revealed it before our eyes 'what will we do next' is the next test

Try it ... if u can 😄

Preparing Scholars for the Modern World With everything that is going on in the media today, and the way Muslims are represented, I believe it is critical that our madrasahs and institutes begin properly teaching students and Ulama for this. If students ever have to go on an interview or participate in a discussion, they must be prepared to reply calmly, confidently, and with the appropriate tools. The unfortunate reality is that many media outlets already have a story they want to tell. They will phrase their queries in a way that isolates Muslims or makes them appear hesitant, weak, or out of date. This is not new. It's an old game, but we still haven't learnt how to play it properly. When we consider the Prophets peace be upon them, they were the most articulate of their people. They had a clear understanding of their audience. Their reasoning were sound, and their speech was understandable. If the Ulama are indeed the Prophets' heirs, knowing the writings alone is insufficient. They must master the language of the individuals they are communicating with. Without a doubt, individuals who represent Muslims whether they be Ulama, students, or community leaders must be fluent in the audience's language. This is not new; it is part of our scholastic tradition. Throughout history, the Ulama have engaged with society in its language and context, rather than simply preserving the deen. This is what made their da'wah effective. However, if our institutes continue to teach 'only' in languages that do not reflect the target population, such as Urdu or Arabic, while ignoring English, we will produce intellectuals who are alienated from the people. They will speak fluently in books but remain silent in the actual world. And when it comes to defending Islam in public, they will be speechless. A person may have memorised Bukhari and know the Qur'an inside out, but that doesn't guarantee they're qualified to discuss modern issues. Representing the Ummah in public necessitates awareness. It entails being aware of what is going on in the community, recognising people's struggles, and being grounded in reality. Knowledge without awareness is incomplete. So my suggestion to our madrasahs is to invest in their students' communication abilities. Teach them to express Islam effectively and convincingly. Give them the necessary training to do interviews, use social media intelligently, and represent Islam without fear or hesitation. Because, whether we like it or not, the media is not objective. Most outlets portray Muslims as backwards or divided. If we do not prepare our students for this, we are setting them up for failure before they even start. History has always remembered people who stood up for their values those who spoke boldly and defended the truth with dignity. These are the names that live on. If Muslims want to be taken seriously, we must stop fighting one another. Undermining our own brothers and sisters makes us weaker. Allah has united us as one Ummah, much like a body. If one portion of the body is in pain, the rest of the body works to relieve it. But when one portion mocks the other, the entire body suffers. We must rise above minor conflicts and remember that we all represent something far larger than ourselves. The Ummah does not require additional critics. It requires more defenders, people who speak with hikmah, understand their period, and know how to convey the message of Islam clearly and confidently.

*Scotland Tour 2025 with Mufti Liaquat Zaman* Theme: Echoes of the Past, Pathways to the Future Join us for an inspiring weekend with *Mufti Liaquat Zaman* on his Scotland Tour 2025. Explore how lessons from the past can guide our journey ahead. *Dates* : Saturday 15 – Sunday 16 November *Organised by* : The Light Project *In collaboration with* : The Faith Project and Glasgow Central Mosque *Schedule* Saturday – Glasgow 📍 *Glasgow Central Mosque* 🕐 After Zuhr (1:00 PM) – Lecture Saturday – Perth 📍 *The Light Project (Perth* Central Mosque) 🕗 8:15 PM – Lecture Sunday – Dundee 📍 *The Faith Project* 🕑 2:00 – 4:00 PM – *Seminar* Registration *mandatory*: https://buytickets.at/thefaithproject/1914008 Don’t miss this opportunity to take part in meaningful discussions on how our shared heritage can shape a brighter future. #ScotlandTour2025 #MuftiLiaquatZaman #TheLightProject #TheFaithProject #GlasgowCentralMosque #PerthCentralMosque #IslamInScotland #PathwaysToTheFuture

Sharh Qatr Nada series

The Mistake of Rushing Into Ifta The hard truth is that most students who enter Ifta are simply not ready. What they truly need is not an Ifta class, but a fiqh class. A space to build depth, not jump ahead. Before anyone even thinks about giving fatwa, they must first drown themselves in fiqh. They must know every masalah, not just in wording but in spirit. They must understand how each ruling connects to the next, how the principles of usul and the qawaid of fiqh breathe meaning into every verdict. A student of fiqh should be able to trace a ruling from the classical works such as Hidayah back to its usul, recognise the reasoning of the fuqaha, and apply that same framework to new situations. Only then does Ifta have meaning. Without this, Ifta becomes performance. Students sit in class, nodding along, answering questions they do not truly grasp. They feel involved, but they are not progressing. They are imitating scholars without carrying their depth. Ifta is not a badge of honour, nor a title to wear. It is a trust that requires a mind already forged in fiqh and a heart trained in discipline. Without that foundation, it is better not to begin. Because Ifta without fiqh is not learning it is imitation without understanding.

Hadith: A Slippery Slope Except for the Experts of Fiqh Hadith are preserved fragments of the speech of the Prophet ﷺ, heard and passed on by his companions. Those who were closest to him understood his words through more than just language. They understood through their closeness, their familiarity with the circumstances, and the tone in which the words were said. At the same time, there were companions who heard certain statements but did not fully grasp the background or what the statement referred to. For this reason, other companions would often clarify or correct misunderstandings. These instances never affected the core teachings of Islam because those foundations were firmly established within the community. The experts among them were able to explain and resolve any confusion. As the generations passed, these words continued to be transmitted until the time came when scholars began to record them in written form. The experts of fiqh always remained ahead of potential misunderstandings. They developed principles to make sense of the laws and details being passed down through the narrations. It was in this context that Sufyan ibn Uyaynah said, “Hadith can be a slippery slope except for the experts of fiqh.” His words reflect a deep reality. The jurists were not just collectors of narrations; they were interpreters of meaning. They knew how to understand the Prophet’s ﷺ statements in light of the Quran, the broader Sunnah, and the understanding of the companions. What might appear to a reader as a contradiction is not truly a contradiction. It is simply missing context that hides the harmony from view. This same principle applies in how hadith is studied today. Translating hadith or extracting lessons without connecting all the related narrations around a topic can make it difficult for students to see the full picture. When hadith are taught without their history and methodology, students may wonder why a literal translation is not always taken, or why jurists sometimes seem to prefer one narration over another. Such questions can quietly create uncertainty in the minds of students and lead them to doubt the scholars rather than realising the depth behind their reasoning. For this reason, students should be gradually introduced to the history of hadith and the challenges that faced both the hadith scholars and the jurists. They should see how some scholars acted on one narration while others interpreted it differently. They should understand that such differences were not contradictions but signs of depth and scholarship. A simple translation by the teacher is never enough. It can unintentionally strip away the beauty of the Prophet’s ﷺ words when removed from their proper context. In the same way, studying hadith without understanding the principles of fiqh, or imposing fiqh directly onto hadith without appreciating the methods of the early scholars, weakens both sciences. If this is the case with teaching, then imagine how much more problematic self-studying hadith can become. Once students develop a clear understanding of how hadith studies evolved, how it was preserved, and how scholars approached it, they begin to see it as a living science. They realise that they are not hearing the Prophet ﷺ directly as the companions once did, but rather engaging with transmitted fragments that need to be understood with reflection and care. When this foundation is in place, studying books like Mishkat al-Masabih becomes much more meaningful. Students begin to enjoy the layers of context, the subtle variations in language, and the harmony within the narrations. It is then that the words of Sufyan ibn Uyaynah truly make sense that hadith is a slippery slope, except for the experts of fiqh.