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#taraweeh Surah Baqara prt2 A leader needs to be resilient during difficult times, inspire his followers, and understand that he will be held accountable by a greater power in addition to having physical strength and profound knowledge. From planning the Hajj, starting Ramadan, managing divorce disputes in the neighbourhood, leading soldiers into combat, and distributing wealth wisely. In the absence of a suitable leader, corruption, oppression, and immodesty will be the norm.

#Taraweeh Day1 Surah Baqarah mentions the importance of having wholesome leadership. Two types of leadership are found: The first is a type of leadership that is best described as selfish leadership, where individuals who are given status and power manipulate the public for their cause. This group includes the leaders of governance, as well as scholars, rabbis, and others. The end for these people is utter remorse. The second type of leadership is divinely inspired. Sayyidina Adam a.s was gifted with leadership skills over all other creations. Another name associated with leadership is Sayyidina Ibrahim a.s, whose dedication to Allah's cause gave him the title imam. He built the first house of Allah and made dua to Allah for leadership to remain in his progeny. This type of leadership inspires others and makes society more harmonious and free of oppression.

As you guys know I try to help poor and needy kids every year through your kind donations I will be travelling to Pakistan and Afghanistan in a few weeks to deliver zakat and sadaqa to those in need Please donate and share this link May Allah bless you https://raise.as-suffa.org/fundraiser/liaquat-zaman-1

I'm planning on delivering a course about the different ways the Prophet (peace be upon him) was a leader/Uswa. I've read a few books on leadership, but most of them are written for running a business. I have Nabeel Azami's book but havent gone through it yet. Please list any good books that you think would help me email: Learningd33n@gmail.com jzk

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Its time to Fiqhs-up When teaching Fiqh, the curriculum should be structured to get students up to the point where they can easily transition into being trained up to deliver fatwas, even if they do not pursue formal ifta training. Otherwise, studying classical works of fiqh serves little or no purpose besides confusion. Instead, they should study a condensed text of fiqh that is intended to help them learn the Fiqh that they require in today's world. Institutes/madrassas that want to develop men and women who can navigate the books of fiqh must design a robust syllabus from beginner to advanced with well-trained teachers who not only have a thorough understanding of the subject but also the necessary teaching skills. Simply reading literature like Qudoori, Kanz Hidayah, and so on does not prepare students for fiqh. Instead, it frequently ends up being a series of lectures in which fiqh books are translated and a rudimentary understanding is gained. By the end, students rarely understand the missing connections between masail [fiqh topics] and struggle to recognise any general consistency among the texts. When they want to enrol in an ifta course, they struggle to answer questions and locate relevant references. The teacher is responsible for instilling an inquisitive mindset in students. Of course, students will vary in their ability to conceive of scenarios outside the box to show what they have learned in the particular lesson. Finally, a student who has spent most of their time in fiqh class taking notes and has not been challenged to think or question is a carbon copy of their teacher's notes, not a fiqh student.

5th Annual Qur'an Conference *This Saturday* After Maghrib (5PM) Free Event Onsite and Online Brothers and Sisters welcome 🔗 Register/More Info: https://www.ad-duha.org.uk/quran-conference/

Received my copy

Don't be misled by the small picture you're told The majority of overly sensationalised social media content is created by hyping up specific pieces of information. Even if they don't twist it, the lack of clarity can lead readers to make incorrect assumptions about others. Unfortunately, such behaviour occurs across the board, including in religious settings such as learning institutes, online platforms, talks, and media. When I was studying Hanafi fiqh, I would occasionally hear a stance of Imam Shafi given and immediately dismantled as if no one had come to defend their Imam against his followers. It made the Hanafi position sound untouchable, as if the others had made no effort to respond to it. One day, a Shafi student from Malaysia respectfully replied to the teacher's critique of the Shafi viewpoint. It was evident that the teacher did not have an answer, and it taught us that when you only have a limited understanding of a topic, you might become overconfident and believe that there is no other viable viewpoint. This occurrence does not imply that the teacher was intentionally manipulating the students; rather, it was the way that he was taught the subject. It is only bad when the individual doing it has malicious intentions. If you want to control somebody, simply show them a small specific area of the picture and manipulate their emotions in any way you desire. The solution to such ignorance is to study more. Broadening your reading list and interacting with various communities will help you see the bigger picture. It's not uncommon to see people with years of experience in life typically settle down whilst others who are relatively new to practising Islam filled with fervour and emotions.

Controlling the tongue and what we type Most people feel compelled by social media to leave comments or express their opinions on any topic, particularly when it comes to religious rulings. The worst is when someone criticises another Muslim, which usually counts as slander or backbiting. It is not necessary for you to have an opinion on everything. Saying "I don't know" is also part of our teachings. Disguising it as speaking the truth or carrying out the duty of Amr bil Maroof [instructing people to do good] and refuting what's bad has its limits and regulations. The blessed Prophet, peace be upon him. "People will be cast into the depths of the fire because of the harvest of their tongues." [Tirmidhi]

Learn Islam Thoroughly Before Speaking About It To fully appreciate and defend Islam, one must understand the following: > The Arabic language extensively > Accurate Definitions of Terms > Concepts in Islam > Legal Reasons for Rulings and Their Wisdom > Historical events affecting disagreements Without these, anyone attempting to defend Islam will not be able to clear up any misunderstandings that may exist. It is likely to add to confusion and result in an incorrect or long-term damaging response. This is why people who are exceptionally articulate, prominent, or simply knowledgeable about some subtle matters may appear to be the voice of reason while actually serving only as a bandage on a wound. People, even those who have taken a few courses, should be very cautious in discussing Islam in public until they have a solid understanding of the above. I'm currently reading Jonathan Brown's book Slavery & Islam, and I was pleased to see him devote a section to the importance of definitions and how misunderstood terms have had a disastrous influence on Muslims attempting to make sense of many so-called controversial topics in their tradition.

In Hujjahtullah al-Baligha, Shah Wali Allah discusses three veils that restrict an individual's perception of the truth: 1. The veil of nature: any animal-like tendencies 2. The Veil of society: things like social standing, pride, fame, and ego... 3. The veil of misunderstanding: altering the belief in Allah The first is lifted by fasting and limiting those desires; the second is by remembering Allah and widespread worship; the third is by seeking the truth.

Should Ulema publicly call themselves students of knowledge ? My teachers have always emphasised the value of continuing to learn until the day they pass. Even though they had taught for decades and were in their 60s and 70s, it was not uncommon to hear them claim that they were still students of knowledge. They did this out of humility and a concern that pride would creep into their hearts. Unfortunately, it's now common for people to call themselves students of knowledge, regardless of whether they've been teaching for years or just studied online a few times. A lot of people with a little online following use this label so much that it makes it hard to tell the difference between them and the competent scholars when informed, qualified scholars answer questions with conviction and insight. I was once contacted by someone who indicated that they had asked a 'student knowledge' for a fatwa, and he had responded with a certain response. When I asked who this person was, I was certain that they could not come up with such a response because they didn't know anything about the Arabic sciences. Individuals like this can easily use this as a defensive tactic. When they are caught making a mistake, they say, "I'm just a student, I'm not a scholar, don't hold me to that standard." I realise that calling someone a student of knowledge is a really humbling thing to do when you mean it. But if it makes it hard for most people to tell the difference between being competent and being ignorant, it needs to be explained so that people aren't fooled by those who don't have the proper qualifications. Qualified graduates should know how important it is to be able to see the emerging problems and not let people use this position to feed their own egos.

Our Heritage is Wanting Khair for the Ummah Trust, sound presumptions, and a high standard of authenticity testing form the foundation of our heritage of knowing. This is only possible if the people spreading the Islamic message are deeply devoted to Allah, His Messenger peace be upon him, and genuinely care for the Ummah. Many Muslims were gullible enough to think that Orientalism came as a breath of fresh air and wished to use objective ways to assess the Islamic sciences when they were first exposed to Orientalist books. However, the truth was that they had already decided to undermine the scholars' work and only aimed to destroy their tradition and sow doubt. Muslims had to step up and critically examine both their own and the Orientalists' writings as a result of this new wave of scholarly attacks on Islam. In-depth research was done on topics that Muslims had never thought a book should be written about, and the results were published. As Muslims, we should never be afraid of the challenges that lie ahead; instead, we should be prepared to invest in the Ummah's next generation so that they can overcome them. As said by Imam Abu Hanifa r.h., "We prepare for the challenges before they hit us."

Identifying Modernism Anyone who holds an opinion that differs from your own will be labelled a modernist if you don't understand what modernism in Islamic thought is. For many people today, it has become a loaded term for anyone who holds a different opinion from their own. The opinions and stances held by Imam Abu Hanifa, Imam Ghazali, Sh Mustafa Sabri, and many more thinkers would be categorised as modernism if every modification is considered a departure from tradition. Unfortunately, because they haven't read a wide range of classical and modern authors, graduates find it difficult to clearly distinguish between modernism and tradition. The answer is for madrassas to incorporate a course that teaches students about tradition and the challenges of departing from it into their curricula.