Roots Of Knowledge ROK 😊

#diwan Ali #82 | Everything Will Happen at Its Time #alibinabithalib #p... https://youtube.com/watch?v=XW9RONAFuf8&feature=shared

Students and Pre-existing Mindsets Students must understand that the company they keep, whether during or before their studies, can have a significant impact on how they think about and view topics. I remember a student at the Islamic Institute where I studied who thought most teachers and students were deviants. He refused to eat the meat given at the institute's meals. This unusual behaviour went undiscovered until his senior year, when other classmates started to notice it. Eventually, this led to his dismissal from the institute. This scenario demonstrates how preconceived assumptions, when left unchecked, can isolate a person and limit their capacity to interact with others. Students who come to their studies with preconceived notions are unlikely to change until they meet teachers who can academically question those ideas while also attempting to understand where they came from. This is especially true for prominent teachers who have a huge following. Individuals with strong and, at times, rigid viewpoints on many matters are frequently found among their students. These attitudes will undoubtedly impact how those students perceive texts, interact with their communities, and advance their understanding of issues. Everyone approaches knowledge from their own unique perspective, and while this is natural, it is critical to cultivate a mindset that avoids extremes. Studying under teachers who emphasise the value of research, rational thinking, and critical thinking within the context of their subject is, in my opinion, the greatest approach to striking this balance. Such teachers push students to articulate their findings while also challenging them. On the other side, if a teacher emotionally drives a student's developed views while leaving little possibility for discussion from various perspectives, that student is unlikely to develop into a fair and balanced scholar. This dynamic explains why experts frequently hold opposing views about certain individuals, groups, political ideologies, or schools of thought. The foundation created throughout their studies—through the people they engage with and the teachers they learn from—influences how they handle these difficulties later in life.

The Need For Student-Centric Teachers Studying Islamic sciences is one of the most noble pursuits, as it equips students with the tools they need to interact closely with sacred texts and develop critical research abilities. However, the way these subjects are commonly taught today can make it difficult for pupils to realise their full potential. While the methods passed down through decades have clearly been helpful for many, there is still room to alter how we teach these subjects to better meet the requirements of today's students. One of the most significant issues I've found is that many lessons rely largely on teacher-cantered lessons, in which the teacher speaks and the pupils passively listen. Visual aids, such as whiteboards or diagrams, are rarely used, even for concepts that are naturally abstract and difficult to grasp. I remember sitting in classes where the teacher would explain a topic, but I couldn't imagine it subsequently, I was unable to understand the details. For example, when studying classic literature like Qudoori, the lack of a clear visual explanation frequently left me confused, and I had to seek additional assistance outside of class to fill the gaps. I once expressed this issue to a friend who was also a teacher, describing how difficult it was to follow along without visual aids or interactive approaches. His remark surprised me. He pointed out that this was how their teachers had taught them, and because it had been done before them by senior scholars, it could not be dismissed. I wasn't sure if he was actually supporting this approach or simply uninformed of how far educational approaches have progressed. In any case, it made me wonder: would the great scholars of the past have ignored current techniques if they had access to them? Teaching, like every other field, changes. Medicine, engineering, and even writing are continually evolving as new procedures and insights arise. Why should teaching the Islamic sciences be any different? Holding onto approaches solely because they were employed in the past, without examining whether they are still beneficial, risks restricting students' potential. How many bright minds have struggled or even given up because the tactics utilised did not appeal to them? This is not to argue that we should abandon established approaches. There is beauty and depth in the way information has been passed down, and it should be honoured. But preserving tradition does not imply denying innovation. Imagine integrating traditional concepts with modern tools, such as illustrations to break down complicated Fiqh decisions or interactive activities to educate Nahw. The end solution would not only commemorate our legacy, but also make learning more exciting and effective. Teachers play a critical role in shaping the future generation of academics, which comes with the obligation of always refining their approaches. Getting feedback from students on what works and what does not is a simple but effective technique to improve. Trying new tactics, such as promoting debates or using visual aids, can have a big impact. Even minor alterations, such as sketching a critical point on the board, might help students engage with the content in ways that a lecture alone would not. The Prophet Muhammad (peace be upon him) was the best teacher, and his example demonstrates that being an effective teacher requires being straightforward, approachable, and adaptive. If we treat teaching as a profession that changes over time, just like any other discipline, we can ensure that students are not only learning but also thriving. Passing down sacred information is one of our most important tasks, and doing so in the best way possible demonstrates our commitment to conserving and honouring that knowledge.

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Why does evidence matter? Every scholar's statements about the deen must be supported with specific evidence; otherwise, they are worth nothing. This is because the Messenger, peace be upon him, received revelations from Allah, the original source of Islam and was instructed by Allah to convey it to the people. As a result, everyone else who discusses the religion in any manner has to cite the original source, either directly or indirectly. This protects Islam against human manipulation, which is a threat to other religions and ideologies. Every work authored by an Islamic scholar includes references to support its arguments. This enables other academics to evaluate his work and draw attention to points that they may find troubling. For everyone's statements to be scrutinised, even the criticism needs to be backed up by proof. I recall that for the first time, one of our teachers told us about Imam Malik's statement that everyone's words are open to criticism, with the exception of the Messenger of Allah, peace be upon him. One might wonder why another scholar might not put an end to the argument and accept the hadith if somebody else quotes it. The reason behind this is that a hadith is a record that has been carefully transmitted by people, some of whom are trustworthy and others who are not. As a result, certain hadiths have been discounted because they cannot be properly attributed to the Prophet, peace be upon him. Even if this hadith is accepted as authentic, it may still conflict with other reports, necessitating a method of balancing them or favouring one over the other. in contrast to the companion who heard the Prophet of Allah peace be upon him firsthand and comprehended the precise meaning and intent of his words. He wouldn't be able to interpret anything here. The necessity of having a system and methodology to verify an argument arises from this academic approach to how to validate a report and how to make sense of issues that can be viewed from different perspectives. In the absence of such an approach, or to put it another way, if researchers simply cited any book or expert without knowing their methodology, rationale, or proof, it would be a collection of assertions used to bolster any argument, whether it were true or not. Even if they were to cite proof, the average person lacks the academic expertise necessary to distinguish between the arguments made by the opposing sides of a discussion. In most situations, the average person lacks the qualifications to come to this conclusion on their own, even if they think person X won the debate. They may be struck, at most, by the way X articulates or by the way they cited certain textbooks. To put it bluntly, they are unable to evaluate the evidence presented to them by a scholar, even though it may somewhat satisfy them. Asking someone they trust to be knowledgeable and honest in the community and heeding their advice is all that is required of the normal individual.

If the school is the same, why are disagreements between two Muftis? By definition, fiqh entails knowing the speaker's intention in addition to understanding what they are saying. When a speaker is speaking to a thousand people in the audience, not all of them will comprehend what they are saying. While some of the statements will be extremely specific and unambiguous, others might only be understood by a select few. This is seen as one of the main causes of the inevitable occurrence of disagreements in all spheres of life, including parental guidance, governmental regulations, and even divine revelation. The Prophet, peace be upon him, fostered an appreciation for diversity in areas that the religion did not categorise. prize. He would even say, "For him is reward," praising the expert who attempted to reach a decision even though his response might not have been the best one. Although the scholars felt a great sense of responsibility to Allah for their lack of vigilance, this idea set the groundwork for them to respond to people's enquiries. Steps were sought to reduce errors as much as possible so that such attempts might be carried out for Allah's sake and not be allowed to be controlled by desires. Schools of thought emerged as a result of the definition of values and dedication to communal Ijtihad. The schools offered insight into how the religion was applied in the actual world and acted as a simple means of understanding its foundations, which are the Quran and Sunnah. They were free to voice their disagreements on any topic that was brought up and addressed. One of the best examples of the distinctions between scholars from different eras is the Hanafi school. The distinctions between Imam Muhammad, Imam Abu Yusuf, and Imam Abu Hanifa are well known to anyone who has studied the early fiqh text Qudoori. As a student, I was always intrigued about the reasons behind their disagreements with their teachers and how these disagreements influenced how later Hanafis viewed differences as a major issue throughout the history of Fiqh, even to this day. Whether it's the rulings of taking pictures, cryptocurrency, beard length, or the beginning of Ramadan, to mention a few, the fact that these issues are examined from different perspectives of fiqh is one of the things that causes two experts to disagree on a single issue. When drawing conclusions, scholars will consider a variety of factors, including the writings of previous experts, the books' rankings, the dominance of one viewpoint over another, outside social and political constraints, and the influence of other sciences. While some experts may look at their own guild of scholars, others may adopt the stance of some of their more senior teachers. While others may recognise the range of interpretation in particular scholars' writings, others may even feel compelled to take the recorded fatawa of scholars more literally. This will unavoidably make certain viewpoints appear less accepting of other viewpoints and others to be more accommodating. Since ijtihad has always been a defining characteristic of schools, and the Hanafi school is no exception, the disparities will never completely vanish from the school. One of the things I find most fascinating about Imam Ibn Abideen is that, even though he takes a firm stand on many opinions, he nevertheless addresses those of others and makes every effort to interpret them in a way that best fits his own. When, however, it isn't affordable, he will identify it as not being the right viewpoint. People can therefore understand the causes for differences if they are encouraged to be tolerant of the opinions of other knowledgeable academics, even if they are not shared.

The Critical Function of Academic Integrity in Writing Books are an extremely powerful tool for experts and students to share their knowledge and ideas with the world. Nobody is born as a writer, particularly when it comes to subjects that are highly complex and specialised. When I read a scholar's work, I occasionally pause to marvel at the amount of work required to compile the ideas that are included in the words and sentences. To convey the ideas in the most precise and efficient way possible, each sentence would have been meticulously crafted, reviewed several times, and then changed. Some people are naturally gifted writers who can produce pages and volumes in a short amount of time. Regretfully, the majority of us must acquire and cultivate this important skill over time. Students should set aside time to master good writing techniques because of this. Only a select few people will find someone who is unable to write appealing. On the other hand, someone with strong research and writing abilities can communicate their views and experiences to a larger audience. I learnt that occasionally the audience quotes a book and gives it acclaim to others, even if they may not have read it or may not have fully comprehended it. To the point that they would discuss the book's authors with assurance without having done any analysis. I recall a teacher of mine complaining about the fact that many graduates mention texts like Fath al-Baari, al-Tahrir wa al-Tanweer, or Radd al-Muhtar without really reading the books. It is regrettable that many graduates today will either not try to read these works firsthand or will not be able comprehend them. Instead, the years spent studying the Dars Nizami make them no more than the typical reader of articles and translations. Any rigorous Islamic curriculum ought to naturally generate critical thinkers who are aware of the boundaries of study, are able to balance opposing viewpoints, and can recognise the disparities between them. It is only admirable to have a preconceived opinion and make a concerted effort to substantiate it with references when that opinion is unambiguous and does not allow for alternative perspectives. There are a lot of authors and compilations in the world, but sadly, many of them haven't made any significant contributions. Acceptance from Allah is unquestionably essential to everything in life, particularly when attempting to serve the deen.

Aqeeda history

As-Suffa Presents 𝐓𝐚𝐟𝐬𝐞𝐞𝐫: 𝐋𝐚𝐬𝐭 𝐅𝐢𝐯𝐞 𝐒𝐮𝐫𝐚𝐡𝐬 ✨📖𝐴 𝑢𝑛𝑖𝑞𝑢𝑒 𝑜𝑛𝑒-𝑑𝑎𝑦 𝑐𝑜𝑢𝑟𝑠𝑒 𝑒𝑥𝑎𝑚𝑖𝑛𝑖𝑛𝑔 𝑎𝑛𝑑 𝑠𝑡𝑢𝑑𝑦𝑖𝑛𝑔 𝑡ℎ𝑒 𝑙𝑎𝑠𝑡 𝑓𝑖𝑣𝑒 𝑆𝑢𝑟𝑎ℎ𝑠 𝑡ℎ𝑟𝑜𝑢𝑔ℎ 𝑡ℎ𝑒 𝑄𝑢𝑟𝑎𝑛, 𝑡ℎ𝑒 𝑆𝑢𝑛𝑛𝑎ℎ 𝑜𝑓 𝑃𝑟𝑜𝑝ℎ𝑒𝑡 𝑀𝑢ℎ𝑎𝑚𝑚𝑎𝑑 ﷺ, 𝑎𝑛𝑑 𝑐𝑙𝑎𝑠𝑠𝑖𝑐𝑎𝑙 𝑇𝑎𝑓𝑠𝑖𝑟 𝑏𝑦 𝑟𝑒𝑛𝑜𝑤𝑛𝑒𝑑 𝐼𝑠𝑙𝑎𝑚𝑖𝑐 𝑠𝑐ℎ𝑜𝑙𝑎𝑟𝑠! 🗓️Saturday | 9th November, 2024 🕙10:00 AM - 15:00 PM 📌As-Suffa Institute, 156 High Street, Aston, Birmingham, B6 4UX 🖊️𝗧𝗔𝗨𝗚𝗛𝗧 𝗕𝗬 𝗠𝘂𝗳𝘁𝗶 𝗟𝗶𝗮𝗾𝘂𝗮𝘁 𝗭𝗮𝗺𝗮𝗻 AVAILABLE ONLINE | OPEN TO BROTHERS AND SISTERS Donot miss this enlightening study! 🔗𝐑𝐞𝐠𝐢𝐬𝐭𝐞𝐫 𝐧𝐨𝐰-as-suffa.org/education/tafseer-last-five-surahs/

Prep for 5 surahs course this Saturday inshallah

The Journey of Fiqh is Crucial Fiqh challenges students to extend their limitations by interacting with conversations of early experts and making sense of how they apply to ever-changing situations. When I initially started studying a book of Fiqh formally, it appeared that the author was talking about a society that I couldn't see around me, as well as topics that were split up like a mosaic that needed to be pieced together to view the larger image. I'd spend hours a week trying to read the handwritten footnotes, with some success and others leaving me much more puzzled than when I started. A senior student once advised me, I recall, to read the text several times over anytime I was having trouble understanding it until it began to make sense. The advice, which was surprisingly effective most of the time, greatly improved my comprehension of Arabic texts and was more helpful than the fiqh component. I had a feeling that learning fiqh would be difficult, and as the years passed, I realised that the journey of fiqh was more important than anything else. Just when you think youve grasped fiqh, you run into with questions, the application of a principle, or anything else related to it, as I mentioned at the beginning. Unquestionably, one of the most important things that helps a student advance is a trained teacher who can also impart knowledge to them while encouraging their interest in the subject. He knows just what and what not to elaborate on in class, how to frame the conversation, how to push students to ask the right questions, and how to appropriately answer them all while not overloading them with information. The best method for gaining an advantage in intellectual growth of fiqh is by far this. However, one should not give up if they do not have such privileges or have teachers of varying calibre; Allah will provide opportunities to those who truly wish to gain knowledge of fiqh. Never give up and always try your best, inshallah.

Unfortunately due to not feeling well there won't be Hidayah class today. Inshallah class will resume next week