Roots Of Knowledge ROK 😊

As for the Moulds of Verbs An example of this phenomenon can be seen in the following verses regarding the believers of the people of Thamud being saved from torment: We Naj-JayNa [We saved] those who believed and would safeguard [themselves]. We An-JayNa [We saved] those who believed and would safeguard [themselves]. The first uses the mould of [Form ll] Taf’eel, and the second uses [form lV] If’aal. Despite the root being exactly the same, the mould differs, giving a slightly different meaning in the two examples. Commentators say that the first is used when the 'rescuing' took time, whereas the second refers to a swift rescue. This doesn't reflect well in popular English translations, and even if they try to differentiate it, the richness of the Arabic verb is ultimately lost. There is still a lot more to be mentioned about such nuances, but hopefully, these examples will be helpful to students.

The world of verbs in the Quran [2/10] 2. The states of verbs provide the reader with meanings that go beyond the static temporal zones of past, present, and future. The world of verbs is something every student of Arabic has to face, whether they like it or not. It's more mathematical than linguistic when learning the patterns, according to some students. However, it is an indispensable area of Arabic for anyone who wishes to understand the verses of the Quran at a deep level. I'm going to talk about verbs in two layers: >The patterns or moulds >The tenses Moulds of the Verbs Without getting into all the jargon, the easiest way to understand this is that words in Arabic are built on a specific combination of three letters that provides a root meaning. These letters can then be set into a particular mould to give an extra meaning on top of that original root. For example, if we take the letters 'Ayn-Laam-Meem which convey the meaning of knowledge or a mark and put them into various moulds: 'Al-La-Ma means to give knowledge to someone (to teach). Ta-'Al-La-Ma means to acquire knowledge with great effort (to learn). 'Aa'-La-Ma means to inform someone of some news. These are just a few of the moulds I'm referring to. The Tenses Tenses dictate when a verb's action happened, whether that be past, present, or future. The Arabic language, like many languages out there, uses these three tenses. However, in Arabic, the wording for the present and future is identical. Therefore, it would not be possible to know if a sentence like Yaqrau’ Zaid means "Zaid is reading" or "Zaid will read" without looking at the context. Without knowing this, it's clear that students of Arabic can make serious errors in translating verses. Applying These Layers to the Quran Here is how we apply the above layers to the Quran: "You Ta-Ra [see / will see] the mountains, believing them to be solid, whilst they Ta-Mur-Ru [pass by / will pass by] like passing clouds." From the above, it's clear that the verse is either talking about the state of mountains in the world today, or sometime in the future. Classical commentators chose the second meaning—i.e., that the verse is in reference to the events leading up to the Day of Judgement and the destruction of the universe. This is most likely because the first meaning wasn't something that they could apply to their day. For them, solid mountains couldn't possibly move based on the normal understanding of the natural sciences at the time. However, according to our modern understanding of tectonic plates and their movements, it's now entirely possible to take the "present" meaning of the verb. This multi-layered meaning cannot be fully appreciated through most translations. Another example is when references are made to the Day of Judgement through past tense verbs. I remember the first time I started studying the Quran and it was Surah An-Naba'. I found it unusual that the verse started with the past tense verbs Fu-ti-Hat [was opened] for the sky, and Kaa-Nat [was/became] for the gates. This is where I learnt that the Quran's usage of past-tense verbs for the events of that day is for profound emphasis. The certainty of that day is so high that you can consider it done and dusted! This was very powerful to me at the time, as I could feel the powerful tone and sudden change in tenses. Some commentators say that the past tense can possibly be due to the absence of time regarding Allah, and that all time zones are as though they've already happened. This again humbled me when I first came across it. Our Creator is the one who transcends all space and time, while we are stuck in our worldly ways in a small space and specific time. The common English translation translates these in reference to the future (i.e., using "will"), and even if they try to use the past tense, it doesn't have the same flow (as seen in Pickthall’s translation).

Integration of Meanings in the Pronouns of the Quran Below, I'll try to explain each of the ten points I spoke of yesterday. 1. Train yourself in understanding the pronouns [Dameer]. This will open up to you varying implications depending on what the pronoun refers to. This is an intriguing style of expression in Arabic that appears on every page of the Quran. This is also found in other languages including the English language, however its usually brought as a play of words & makes the sentence unclear, such as: 'Zaid said to Khalid he has to go home' who does the 'he' refer to? Is it Zaid or Khalid? This leaves the reader confused and requires elaboration. The Quran, on the other hand, says: "If you are in doubt regarding what we revealed to our servant then bring a Surah [Chapter] from Mithli-Hi . " (Surah Al-Baqarah, 2:23) The word 'Hi' is a pronoun that in Arabic, unlike in English, may be used for both sentient beings and non-sentient one. Therefore, the meaning can be: 'bring a chapter like it' i.e. like the Quran in its unique style and content or 'Bring a chapter produced by someone like him' - a man who was Ummi (unlettered), had no formal education in history, law, or poetry, and lived forty years among you as Al-Amin (the Trustworthy) without ever composing a single line of poetry or prose. Both meanings exist in perfect harmony & are equally applicable without any contradictions. This is only one example of how the verses of the Quran give the reader immense depth and richness through a single linguistic device. English translations struggle to capture this multi-layered nature because the translator is frequently forced to choose only one of the meanings, and in the process lose the broader nuance of the original Arabic.

Tips for students of the Quran Here are some tips to help you get the most out of reading the Quran and appreciating its Arabic language and dynamic verses. This is only for those studying the Quran in Arabic, not for those reading a translation. 1. Train yourself in understanding the pronouns [Dameer]. This will open up to you varying implications depending on what the pronoun refers to. 2. The states of verbs provide the reader with meanings that go beyond the static temporal zones of past, present, and future. 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. 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. 5. Trying to explore how substituting one word for another with a similar meaning can influence the meaning and message delivered. 6. Studying the chapters in chronological sequence provides a progressive picture of the events that the Muslims faced and how they unfolded. 7. Stories from the Quran told in chronological sequence allow the reader to appreciate the intricacies provided each time the story is told, as well as the minor additions and variations. 8. The chapters revealed prior to the migration highlight the personal sacrifices and struggles of individuals arguing the truth of Islam's perfect message and denouncing all unjust systems. 9. When paired with the message, the rhythmic patterns felt in the Arabic wording and sequence leave a strong impact on the reader's mind and heart. 10. Every Surah is a distinct, self-contained string of verses that are flawlessly arranged one after the other. When a person sees the perfection of each surah, they will taste its unique flavour and know that no other verse or word can substitute it. I didn't include any examples since I didn't want to make the post too long. Maybe I could put together a separate post for each point. Let me know.

Arabic words from the root م ل ء

One of my favourite books on the topic of the Seerah of the Prophet (peace be upon him) but from the Quran's perspective. He goes through the revelation of the Quran as it was revealed chronologically, elaborating on how they shaped the life of the Prophet (peace be upon him) and the Muslims. This book will help students of the tafsir understand the connections surahs and ayahs have with each other.

Good book in Urdu for those wanting to learn about the ruling of the hafiz of Quran taking a fee for leading taraweeh https://dn721809.ca.archive.org/0/items/apr-23/DEENI_UMOOR_PAR_UJRAT_TARAWEEH_KI_KHIDMAT.pdf

Underestimating the power of social media and liberal values has sold people out faster than any weapon of mass destruction. Once the Muslims of Makkah's hearts were made firm upon Imaan and it's values nothing could shake them and cause them to give up their Prophet, peace be upon him. Unfortunately, for most of the world, ritualistic Islamic practices are given priority over loyalty and upholding the values of Allah ta'la and His Messenger, peace be upon him. As a result, everyone is searching for a false freedom of desires and the third valley of gold. The greatest damage to the Ummah has always come from those who conceal in their hearts other than what they utter with their tongues. But hope in Allah's mercy has always produced loyal individuals and led upright people to endure the difficulties and come out victorious in the end.

#taraweeh Surah Maida & Every human is prone to deviation Humans are often influenced by their surroundings and are susceptible to mistakes. Since the time of Our Father Adam, peace be upon him, to the followers of Musa a.s., Satan has not stopped making efforts to convince humans to disobey Allah. Muslims must be on high alert and should not think themselves immune to deviating from the straight path, whether it is by eating from the forbidden tree or committing acts of Shirk. People who consider themselves prophets' followers should stick to the correct teachings and speak up if they see clear deviation in their community, rather than becoming like those who took a calf for worship or remained silent when the community broke the prohibition on fishing on Saturday. Allah's mercy is available to anybody who is prepared to acknowledge their mistakes and return to Him. Finally, the best way to stay on the straight road is to pay attention to the Quran and remember Allah consistently.

For those confused about the issue of Non-Government organisations taking the Aamileen ruling i.e. zakat collectors. Here's a fatwa by a prominent hanafi mufti from South Africa in his collection of fatwa works- Mufti Rida ul-Haq : Page 211: Collectors of Religious Schools as "Amileen" Question: Are the representatives (collectors) of Madaris considered under the ruling of Amileen (official Zakat collectors)? The Answer: According to the preferred (Rajih) scholarly opinion, the representatives and collectors of Madaris fall under the ruling of Amileen. Supporting Scholarly Opinions: Mufti Muhammad Shafi’s View: Initially, he believed that school administrators were not Amileen but rather agents of the donors. However, after further research and consultation with other scholars (like Hazrat Gangohi and Hazrat Saharanpuri), he revised his opinion. He concluded that collectors appointed by schools are indeed considered Amileen because they act as agents for the poor. Mufti Kifayatullah’s View: He held from the beginning that such collectors fall under the category of Amileen. Maulana Khalid Saifullah Rahmani: He notes that in places where a formal Islamic governmental system for Zakat collection does not exist, religious institutions and Madaris serve as the collective system for Zakat. Therefore, those collecting for these institutions are effectively working as Amileen on a partial basis. Page 212: Mufti Kifayatullah’s Rulings on Payment: Compensation: It is permissible to pay those who collect Zakat funds from the collected amount, whether they are wealthy or poor. The 50% Limit: Under no circumstances should their compensation exceed half (50%) of the total amount they have collected. Nature of the Work: Employees of Madaris who teach or preach are usually paid a salary (Ujrah), but Zakat cannot typically be used for salaries because Zakat requires Tamleek (transfer of ownership to a poor person without service in return). However, if the payment is designated as a monthly stipend/allowance for their specific role in handling Zakat-related tasks, it becomes permissible. ...... Page 212 Staff of the Zakat Department: Question: If an institution has a dedicated "Zakat Department" with staff for distribution and accounting, are they considered Amileen? The Answer: Yes, staff members of a Zakat department fall under the ruling of Amileen. Citations from Classical Texts: The page concludes with Arabic quotes from Al-Durr al-Mukhtar and Fatawa Hindiyya, which state: An Aamil (collector) is someone appointed by the leader to collect charities. They are given enough to cover their needs and the needs of their assistants for the duration of their work. Constraint: The payment must not exceed half of what was collected.

https://relief.as-suffa.org/appeal/ramadan-2026/ Email me if u have qs learningd33n@gmail.com

_*Live!*_ *Today - 11.30am (UK Time)* *Zakat Webinar* _By Mufti Liaquat Zaman_ * Link:* https://us02web.zoom.us/j/82528767771 *Passcode:* 876543 Meeting ID: 825 2876 7771

#taraweeh Helping the Leader uphold Allah's law The heart of Islam is to maintain one's promises and not break them. This is similar to the lubricant used in Islam's machinery to ensure proper operation. The way a person interacts with others, keeping cleanliness for prayers, eating permissible food, and honouring the sanctity of others, can only occur when a person keeps the commitment they made to Allah when they submitted to Him. In order for people to take this issue seriously, the leader must discipline individuals who violate key social agreements. The Son of Adam broke the covenant for the first time when he murdered his sibling, establishing the foundation for a penalty of life for a life and an eye for an eye. Everyone is obligated to uphold Allah's commitments. They must prevent others from violating the law and assist the leader in following Allah's orders. Those who reject it are deemed oppressors, which may be equivalent to unbelief.

#taraweeh The Role of A Leader in Matters of Dispute Humans cannot coexist without disagreeing on issues. These often end in disputes, whether it is related to domestic problems such as marriage, caring for the weak, such as orphans, inheritance distribution, or even serious cases of murder. The leader is responsible for ensuring that everyone gets what is rightfully theirs and for shielding them from internal and foreign danger. However, this is not a one-sided affair. Muslims are instructed to obey their leaders in things of daily concern, unprecedented matters of importance to the community and even in the way they organise themselves in prayer while fighting the enemy. Lastly, even when it comes to personal issues, the leader must always prioritise being fair and just to all.

Only Allah knows the reward of your fast. Each individual's fast is fully known by Allah and no one else, from those who must fast secretly to keep their family from knowing to those who struggle with personal addictions. Not everyone will receive the same reward for their fast. Every individual has unique challenges. The hadith says: ."... except for fasting [its reward is only known to Allah] for indeed it is for my sake and I will reward it myself." Remember whats waiting for you in the Akhirah

#taraweeh Corrupt Leadership Everyone detests corrupt leaders, especially those who are supposed to be upright. Surah Aal Imran has three examples of unethical leaders: 1. Firoun's example, who deceived his people by using force and status. 2. The Ahl-Kitab's self-centred scholars who abused their positions to further their personal agendas 3. The hypocrites who banded together and disobeyed the Messenger, peace be upon him, using their connections and voices. Love for Dunya and maintaining its way of life is the foundation of everything. Obedience to the Messenger peace be upon him and spending their own wealth for the benefit of others are the remedies for this.