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100 Harms of Not Studying / researching & reading
Translated from Urdu (by Mufti Muhammad Ismail Toru)
1. Increase in ignorance
2. Decline in intellect
3. Intellectual shallowness
4. Weakness in language and expression
5. Distance from research
6. Lack of seriousness in personality
7. Weak decision-making
8. Inability to argue with evidence
9. Weak memory
10. Frivolous conversation
11. Decrease in critical thinking ability
12. Spiritual weakness
13. Lack of religious awareness
14. Ignorance of Sunnah and Seerah
15. Shallow mentality
16. Emotional imbalance
17. Dominance of negative thinking
18. Falling into false ideologies
19. Getting lost in the deception of the world
20. Forgetting the purpose of life
21. Wasting time
22. Laziness and inactivity
23. Restlessness in solitude
24. Pointless talk
25. Death of imagination
26. Hardness of the heart
27. Becoming sectarian
28. Shyness in personality
29. Increase in doubts and suspicions
30. Intellectual slavery
31. Falling into tribulations (fitnah)
32. Distance from religion
33. Signs of hypocrisy
34. Lack of distinction between truth and falsehood
35. Hostility toward knowledge
36. Ignorant behavior
37. Intensified prejudice
38. Inability to face questions
39. Intellectual fallacies
40. Lack of self-confidence
41. Unawareness of humanity
42. Speaking without evidence
43. Hatred for reform
44. Lack of academic courage
45. Rudeness in speech
46. Haste in giving opinions
47. Negative role in society
48. Scattered personality
49. Absence of constructive thinking
50. Advice has no impact
51. Anger over trivial matters
52. Narrow understanding of religion
53. Unfamiliarity with Hadith and Qur'an
54. Escape from truth
55. Arrogance and pride
56. Superficial show and display
57. Lack of awareness
58. Deprivation of reflection and contemplation
59. Ignorance in religious matters
60. Following anti-knowledge groups
61. Disinterest in books
62. Speaking against the truth
63. Non-conformist mindset
64. Falling for incorrect fatwas
65. No value for time
66. Disrespect towards parents and teachers
67. Self-made version of religion
68. Living in dreams and illusions
69. Distance from scholarly gatherings
70. No attachment to the Qur’an
71. Identity crisis
72. Giving opinions without evidence
73. Weakness in da'wah (propagation)
74. Contributing to the downfall of the nation
75. No concern for the Ummah
76. Selfishness
77. Avoiding constructive criticism
78. Anti-education mindset
79. Aimless life
80. Social decline
81. Poor upbringing of children
82. Weak relationship with teachers
83. Feelings of superiority or inferiority
84. Social stress
85. Resorting to lies
86. Believing in rumors
87. Spreading hearsay
88. Intellectual dishonesty
89. Hindrance in national progress
90. Disinterest in worship
91. Corruption in beliefs
92. Immaturity in personality
93. Intellectual chaos
94. Inclination toward vulgarity and indecency
95. Ideological weakness
96. Individual and collective loss
97. Waste of time
98. Obedience to desires
99. Distance from the truth
100. A person ceases to remain truly “human”
Translated from Urdu (by Mufti Muhammad Ismail Toru)
1. Increase in ignorance
2. Decline in intellect
3. Intellectual shallowness
4. Weakness in language and expression
5. Distance from research
6. Lack of seriousness in personality
7. Weak decision-making
8. Inability to argue with evidence
9. Weak memory
10. Frivolous conversation
11. Decrease in critical thinking ability
12. Spiritual weakness
13. Lack of religious awareness
14. Ignorance of Sunnah and Seerah
15. Shallow mentality
16. Emotional imbalance
17. Dominance of negative thinking
18. Falling into false ideologies
19. Getting lost in the deception of the world
20. Forgetting the purpose of life
21. Wasting time
22. Laziness and inactivity
23. Restlessness in solitude
24. Pointless talk
25. Death of imagination
26. Hardness of the heart
27. Becoming sectarian
28. Shyness in personality
29. Increase in doubts and suspicions
30. Intellectual slavery
31. Falling into tribulations (fitnah)
32. Distance from religion
33. Signs of hypocrisy
34. Lack of distinction between truth and falsehood
35. Hostility toward knowledge
36. Ignorant behavior
37. Intensified prejudice
38. Inability to face questions
39. Intellectual fallacies
40. Lack of self-confidence
41. Unawareness of humanity
42. Speaking without evidence
43. Hatred for reform
44. Lack of academic courage
45. Rudeness in speech
46. Haste in giving opinions
47. Negative role in society
48. Scattered personality
49. Absence of constructive thinking
50. Advice has no impact
51. Anger over trivial matters
52. Narrow understanding of religion
53. Unfamiliarity with Hadith and Qur'an
54. Escape from truth
55. Arrogance and pride
56. Superficial show and display
57. Lack of awareness
58. Deprivation of reflection and contemplation
59. Ignorance in religious matters
60. Following anti-knowledge groups
61. Disinterest in books
62. Speaking against the truth
63. Non-conformist mindset
64. Falling for incorrect fatwas
65. No value for time
66. Disrespect towards parents and teachers
67. Self-made version of religion
68. Living in dreams and illusions
69. Distance from scholarly gatherings
70. No attachment to the Qur’an
71. Identity crisis
72. Giving opinions without evidence
73. Weakness in da'wah (propagation)
74. Contributing to the downfall of the nation
75. No concern for the Ummah
76. Selfishness
77. Avoiding constructive criticism
78. Anti-education mindset
79. Aimless life
80. Social decline
81. Poor upbringing of children
82. Weak relationship with teachers
83. Feelings of superiority or inferiority
84. Social stress
85. Resorting to lies
86. Believing in rumors
87. Spreading hearsay
88. Intellectual dishonesty
89. Hindrance in national progress
90. Disinterest in worship
91. Corruption in beliefs
92. Immaturity in personality
93. Intellectual chaos
94. Inclination toward vulgarity and indecency
95. Ideological weakness
96. Individual and collective loss
97. Waste of time
98. Obedience to desires
99. Distance from the truth
100. A person ceases to remain truly “human”
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How to Study Hanafi Fiqh & Hadith
The Role of Fiqh in Islam
The science of Fiqh is a crucial part of the Islamic tradition. It is a carefully developed method of making sense of the sources of Islam, namely, the Qur'an, the Sunnah, and the early understanding of Islam, and applying them to real-life situations.
Imagine having a limited set of instructions and practices from your boss and then being left in charge to deal with matters he didn’t specifically mention. Naturally, you'd have to work out solutions using what he already gave you. Similarly, scholars created a systematic way of categorising, weighing, and defining instructions and practices to develop a comprehensive framework for dealing with new issues. This is what the experts of the past have tirelessly done, making it easier for the wider Muslim community to practice their faith. These approaches became known as the madhhabs, or schools of Fiqh.
How to Study the Hanafi School
Students often ask: what is the best way to study the Hanafi approach? The primary aspect of understanding a madhhab is to identify the earliest discussions of the school for each chapter of Fiqh. This helps expose students to the original questions jurists were addressing and how they approached them.
This can be a daunting task, as the early works are voluminous. A more manageable approach is to study the abridged primers that attempt to summarise the key questions and cases central to the founders of the school. A prime example is Mukhtasar al-Quduri, one of the most widely studied books in Hanafi circles throughout the centuries. It covers all the major chapters of Islamic rulings in their most essential form. Studying Quduri gives students a clear understanding of the foundational views and how they were transmitted.
Progressing to Intermediate and Advanced Texts
Once a student has grasped the Mukhtasar, they can move on to books that elaborate on its contents. These may include commentaries such as al-Lubab or works like Sharh al-Wiqayah and al-Ikhtiyar, which provide deeper insights into the reasoning and evidence behind earlier rulings.
After this, students are ready to engage with more detailed and analytical works, such as al-Hidayah by al-Marghinani. This book does not just present evidence but also discusses internal disagreements within the school, as well as differing views from other schools. It also reflects the thinking of later Hanafis on issues that needed clarification or contextualisation.
Studying the entire al-Hidayah equips students with a deep understanding of the school and the rational arguments that support its positions. Later Hanafi books often deal with:
> new issues not discussed earlier,
> refinements of earlier rulings,
> or surveys of past positions to determine the dominant opinion.
These works can generally be studied independently once the student is grounded in the foundational texts.
Essential Complementary Subjects
Alongside Fiqh, students should also study related sciences:
> Usul al-Fiqh – the theoretical framework for how jurists extract rulings from the Qur'an and Sunnah.
> Qawaid Fiqhiyyah – legal maxims that help organise rulings.
> Ahadith al-Ahkam – hadiths related to legal rulings.
Usul al-Fiqh is especially important. It shapes how students view the language of the Qur'an and Sunnah, how reports are transmitted, and how meaning is derived. I hope to write on these subjects in more detail in the future, insha’Allah.
The science of Rasm al-Mufti, which teaches students how to respond to issues that appear unprecedented, is not something I have discussed here. This alone needs a lengthy post.
The Role of Fiqh in Islam
The science of Fiqh is a crucial part of the Islamic tradition. It is a carefully developed method of making sense of the sources of Islam, namely, the Qur'an, the Sunnah, and the early understanding of Islam, and applying them to real-life situations.
Imagine having a limited set of instructions and practices from your boss and then being left in charge to deal with matters he didn’t specifically mention. Naturally, you'd have to work out solutions using what he already gave you. Similarly, scholars created a systematic way of categorising, weighing, and defining instructions and practices to develop a comprehensive framework for dealing with new issues. This is what the experts of the past have tirelessly done, making it easier for the wider Muslim community to practice their faith. These approaches became known as the madhhabs, or schools of Fiqh.
How to Study the Hanafi School
Students often ask: what is the best way to study the Hanafi approach? The primary aspect of understanding a madhhab is to identify the earliest discussions of the school for each chapter of Fiqh. This helps expose students to the original questions jurists were addressing and how they approached them.
This can be a daunting task, as the early works are voluminous. A more manageable approach is to study the abridged primers that attempt to summarise the key questions and cases central to the founders of the school. A prime example is Mukhtasar al-Quduri, one of the most widely studied books in Hanafi circles throughout the centuries. It covers all the major chapters of Islamic rulings in their most essential form. Studying Quduri gives students a clear understanding of the foundational views and how they were transmitted.
Progressing to Intermediate and Advanced Texts
Once a student has grasped the Mukhtasar, they can move on to books that elaborate on its contents. These may include commentaries such as al-Lubab or works like Sharh al-Wiqayah and al-Ikhtiyar, which provide deeper insights into the reasoning and evidence behind earlier rulings.
After this, students are ready to engage with more detailed and analytical works, such as al-Hidayah by al-Marghinani. This book does not just present evidence but also discusses internal disagreements within the school, as well as differing views from other schools. It also reflects the thinking of later Hanafis on issues that needed clarification or contextualisation.
Studying the entire al-Hidayah equips students with a deep understanding of the school and the rational arguments that support its positions. Later Hanafi books often deal with:
> new issues not discussed earlier,
> refinements of earlier rulings,
> or surveys of past positions to determine the dominant opinion.
These works can generally be studied independently once the student is grounded in the foundational texts.
Essential Complementary Subjects
Alongside Fiqh, students should also study related sciences:
> Usul al-Fiqh – the theoretical framework for how jurists extract rulings from the Qur'an and Sunnah.
> Qawaid Fiqhiyyah – legal maxims that help organise rulings.
> Ahadith al-Ahkam – hadiths related to legal rulings.
Usul al-Fiqh is especially important. It shapes how students view the language of the Qur'an and Sunnah, how reports are transmitted, and how meaning is derived. I hope to write on these subjects in more detail in the future, insha’Allah.
The science of Rasm al-Mufti, which teaches students how to respond to issues that appear unprecedented, is not something I have discussed here. This alone needs a lengthy post.
❤10
Historical Roots and Misunderstandings
Many students are unaware that the founders of the Hanafi school particularly Abu Hanifa and his teachers, lived during the time of the Companions and Tabi'in. This meant they had direct exposure to the purest understanding and practice of Islam, far more than those who came after.
The cases documented in the early foundational works were based on the Qur'an, Sunnah, and the practice of those early generations. However, these early texts rarely included the specific evidence used for each ruling. As a result, the closer one gets to the founding period, the stronger the connection to the original sources of Islam.
This is why attempts to revisit early Hanafi rulings using narrations from later hadith collections (e.g. Bukhari and Muslim) have always been contentious. Using later-compiled hadiths to evaluate early fiqh has led some critics to wrongly accuse Hanafis of relying on weak hadith.
But many narrations that were strong in the era of the Tabi’in may not have survived intact due to the loss of reliable chains or scholars passing away without transmitting them further. This does not weaken the Hanafi methodology. Their rulings had already been formulated through deep discussions and assessments of the available reports. Later Hanafi scholars often cited hadiths to show precedent, even if the exact chain was not preserved. This is why books may contain weak narrations not as proof texts, but as a historical indication that the view was known and practised.
We can see a similar method in works like Sunan al-Tirmidhi, where the author often mentions a weak narration but then states, “The majority of the Companions and early scholars practised according to this.” This demonstrates that early practice held independent authority, even when later chains became weak.
Conclusion
I wrote this as a brief guide to help students of Hanafi fiqh understand the historical and scholarly significance of its books, its approach to evidence, and the reasoning behind its methodology. May Allah grant us clarity, understanding, and a deep connection to this noble tradition.
Many students are unaware that the founders of the Hanafi school particularly Abu Hanifa and his teachers, lived during the time of the Companions and Tabi'in. This meant they had direct exposure to the purest understanding and practice of Islam, far more than those who came after.
The cases documented in the early foundational works were based on the Qur'an, Sunnah, and the practice of those early generations. However, these early texts rarely included the specific evidence used for each ruling. As a result, the closer one gets to the founding period, the stronger the connection to the original sources of Islam.
This is why attempts to revisit early Hanafi rulings using narrations from later hadith collections (e.g. Bukhari and Muslim) have always been contentious. Using later-compiled hadiths to evaluate early fiqh has led some critics to wrongly accuse Hanafis of relying on weak hadith.
But many narrations that were strong in the era of the Tabi’in may not have survived intact due to the loss of reliable chains or scholars passing away without transmitting them further. This does not weaken the Hanafi methodology. Their rulings had already been formulated through deep discussions and assessments of the available reports. Later Hanafi scholars often cited hadiths to show precedent, even if the exact chain was not preserved. This is why books may contain weak narrations not as proof texts, but as a historical indication that the view was known and practised.
We can see a similar method in works like Sunan al-Tirmidhi, where the author often mentions a weak narration but then states, “The majority of the Companions and early scholars practised according to this.” This demonstrates that early practice held independent authority, even when later chains became weak.
Conclusion
I wrote this as a brief guide to help students of Hanafi fiqh understand the historical and scholarly significance of its books, its approach to evidence, and the reasoning behind its methodology. May Allah grant us clarity, understanding, and a deep connection to this noble tradition.
❤9
Guarding your faith online
Social media platforms in the dissemination of Islamic information can play an important role, but they can also be very damaging to people's understanding of Islam, their faith, and the unity of the community. The reason for this is that social media is a platform where there are no restrictions on how information is disseminated from an Islamic point of view. All forms of information can be found there, whether from legitimate sources, individuals who want to portray something as true, or those with nefarious intentions who aim to present a warped image of Islam.
In our case, this pertains to issues related to the Quran, the life of the Prophet Muhammad ﷺ, his biography, his Sira, hadith narrations, fiqh, or aqidah, whatever it may be. These can be used as tools to distort the image of Islam in people's minds. Unfortunately, in today's times, there is no way for us to ascertain the validity of this information easily. In the past, scholars would advise looking at who you get your information from, focusing on the individuals behind the information.
In today's context, it is very hard to ascertain the credibility of these individuals. What I would suggest is to seek information from verified scholars and respectable individuals in the community who are known locally for their integrity. It is advisable to stay away from those whose credibility is uncertain or who are known to have made controversial statements, and to abstain from listening to or taking information from them.
Social media platforms in the dissemination of Islamic information can play an important role, but they can also be very damaging to people's understanding of Islam, their faith, and the unity of the community. The reason for this is that social media is a platform where there are no restrictions on how information is disseminated from an Islamic point of view. All forms of information can be found there, whether from legitimate sources, individuals who want to portray something as true, or those with nefarious intentions who aim to present a warped image of Islam.
In our case, this pertains to issues related to the Quran, the life of the Prophet Muhammad ﷺ, his biography, his Sira, hadith narrations, fiqh, or aqidah, whatever it may be. These can be used as tools to distort the image of Islam in people's minds. Unfortunately, in today's times, there is no way for us to ascertain the validity of this information easily. In the past, scholars would advise looking at who you get your information from, focusing on the individuals behind the information.
In today's context, it is very hard to ascertain the credibility of these individuals. What I would suggest is to seek information from verified scholars and respectable individuals in the community who are known locally for their integrity. It is advisable to stay away from those whose credibility is uncertain or who are known to have made controversial statements, and to abstain from listening to or taking information from them.
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Why you can't rely on articles and clips alone
It's very easy for the general public to be misconstrued with regards to certain matters. This is because the information they receive is often not fully provided or they have not developed a good level of training and understanding in the particular field. Therefore, it's easy for them to misinterpret the information or reach incorrect conclusions about specific matters.
This can happen in many areas, especially when it comes to understanding topics related to the Quran, hadith, fiqh, aqidah, and others. Unfortunately, some individuals can take advantage of this by selectively sharing information to support their narrative. As a result, people may end up watching content online and becoming confused about these matters.
The only solution is for individuals to systematically learn about the subject, starting from the basics and progressing to an advanced level.
It's very easy for the general public to be misconstrued with regards to certain matters. This is because the information they receive is often not fully provided or they have not developed a good level of training and understanding in the particular field. Therefore, it's easy for them to misinterpret the information or reach incorrect conclusions about specific matters.
This can happen in many areas, especially when it comes to understanding topics related to the Quran, hadith, fiqh, aqidah, and others. Unfortunately, some individuals can take advantage of this by selectively sharing information to support their narrative. As a result, people may end up watching content online and becoming confused about these matters.
The only solution is for individuals to systematically learn about the subject, starting from the basics and progressing to an advanced level.
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Why many people misunderstand Alimiya Courses and Leave
The biggest problem students face when they join any Alimiya course, any course where they will be studying the Islamic sciences at a deep level, is that they don't really know what they are getting themselves into. This is found out very soon after they start the course. The Alimiya course is not designed for people to gain an average understanding of Islam. It is structured from beginner's level all the way to a fairly advanced level.
The average person who wants to join these courses usually goes in with the idea that they will be learning about the Quran, the Hadith, and Al Aqidah immediately. For these individuals, the Alimiya course is not suitable. It is only for those who want to master the understanding of the Quran on their own. They should be able to read it, study it, and research it independently. The average Muslim, perhaps 80% to 90% of Muslims around the world, do not really want that level. All they want to understand is, what can I benefit from the Quran? What can I benefit from Hadith? What can I benefit from these other sciences?
For them, what they need is a watered-down Alimiya course where they do not study the Arabic language in-depth. Instead, they go through the Quran with the teacher, focusing on the translation of the Quran, the translation of Hadith, and the translation of these other sciences to grasp an understanding of what these sciences are all about.
The problem with this approach is that these individuals will never reach a satisfying level of understanding of the Quran, Hadith, and other sciences, where they can debate with others, explain concepts, and address objections. However, a person who studies the Alimiya course will be in a position where, even if they do not know the answer straightaway, they have the tools to research.
This is probably the biggest difference between the Alimiya course and other courses. First, Alimiya course students will have a firsthand understanding of what the sources are saying. Second, they will be able to conduct further research on their own, whereas those studying the watered-down version will only understand what the teacher tells them.
Unfortunately, many madrasas have lowered the level of the Alimiya course to the point where they maintain the name but offer a watered-down version. The teacher often dictates what is in Quduri, Hidaya, and Usul, and students simply write it all down. They learn whatever their teacher tells them.
We know this because when they graduate, they find it very hard to conduct their own research. Their level of independent Arabic understanding is also weak, making it difficult for them to read books they haven't studied. My advice is that madrasas need to improve their curriculum, rather than trying to advertise it as an Alimiya course, they should present it as something practical.
For those who want to enter an Alimiya course in the near future, do your research. Consider what you really want and what you hope to gain from the course.
The biggest problem students face when they join any Alimiya course, any course where they will be studying the Islamic sciences at a deep level, is that they don't really know what they are getting themselves into. This is found out very soon after they start the course. The Alimiya course is not designed for people to gain an average understanding of Islam. It is structured from beginner's level all the way to a fairly advanced level.
The average person who wants to join these courses usually goes in with the idea that they will be learning about the Quran, the Hadith, and Al Aqidah immediately. For these individuals, the Alimiya course is not suitable. It is only for those who want to master the understanding of the Quran on their own. They should be able to read it, study it, and research it independently. The average Muslim, perhaps 80% to 90% of Muslims around the world, do not really want that level. All they want to understand is, what can I benefit from the Quran? What can I benefit from Hadith? What can I benefit from these other sciences?
For them, what they need is a watered-down Alimiya course where they do not study the Arabic language in-depth. Instead, they go through the Quran with the teacher, focusing on the translation of the Quran, the translation of Hadith, and the translation of these other sciences to grasp an understanding of what these sciences are all about.
The problem with this approach is that these individuals will never reach a satisfying level of understanding of the Quran, Hadith, and other sciences, where they can debate with others, explain concepts, and address objections. However, a person who studies the Alimiya course will be in a position where, even if they do not know the answer straightaway, they have the tools to research.
This is probably the biggest difference between the Alimiya course and other courses. First, Alimiya course students will have a firsthand understanding of what the sources are saying. Second, they will be able to conduct further research on their own, whereas those studying the watered-down version will only understand what the teacher tells them.
Unfortunately, many madrasas have lowered the level of the Alimiya course to the point where they maintain the name but offer a watered-down version. The teacher often dictates what is in Quduri, Hidaya, and Usul, and students simply write it all down. They learn whatever their teacher tells them.
We know this because when they graduate, they find it very hard to conduct their own research. Their level of independent Arabic understanding is also weak, making it difficult for them to read books they haven't studied. My advice is that madrasas need to improve their curriculum, rather than trying to advertise it as an Alimiya course, they should present it as something practical.
For those who want to enter an Alimiya course in the near future, do your research. Consider what you really want and what you hope to gain from the course.
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Thinking of Starting an Alimiyyah Course? Prt1
Here's What You Need to Know
When starting an Alimiyyah course or rather, when embarking on the journey of studying the Islamic sciences , it’s really important to understand not just what the course is offering, but also what you want from it. If your goals are aligned with what the Alimiyyah course is designed to deliver, and if the course is taught the way it should be, then inshaAllah you’ll benefit a lot. But if that alignment isn’t there, you could end up spending years going through the motions, not really learning much, and feeling disappointed at the end.
This is why it’s so important to know what you’re getting into before committing to any intensive Islamic programme.
The first and most crucial part of the journey is learning the Arabic language. Most of the early years in an Alimiyyah course are focused on this. And when we say ‘learning Arabic’, we don’t mean basic conversational Arabic. Most people who join these courses have never studied a language properly before, maybe a bit of French or Spanish in school. But Arabic in the Alimiyyah course is very different.
You're learning Arabic to understand how it was used in the time of the Prophet ﷺ and his companions. That’s because the end goal is to be able to read and understand the Qur’an, its commentaries, Hadith collections, books on Aqidah, Fiqh, and more all in their original form.
To do this, you need to study different branches of the language:
Sarf (Morphology): This is all about how verbs work and change. It can feel strange at first, especially if you’ve never studied a language like this before.
Nahw (Grammar): A whole subject dedicated just to sentence structure and how meanings are formed.
Arabic Literature: Reading texts from different periods to get familiar with how Arabic has developed over time.
Other Areas (like conversation or writing): These aren’t essential but can really help build fluency and confidence.
Once you've spent a few years developing your Arabic, only then are you ready to start accessing the higher-level books. And even then, you need teachers to guide you through them. You can’t just pick up a Tafsir book or a Hadith collection and expect to understand it on your own. These are deep sciences with their own terminology and ways of thinking, and you need someone qualified to take you through them.
InshaAllah, I’ll do another post later about that next stage. But for now, I hope this gives a clearer picture of what the Alimiyyah course is all about and helps anyone thinking about starting it to make an informed decision.
Here's What You Need to Know
When starting an Alimiyyah course or rather, when embarking on the journey of studying the Islamic sciences , it’s really important to understand not just what the course is offering, but also what you want from it. If your goals are aligned with what the Alimiyyah course is designed to deliver, and if the course is taught the way it should be, then inshaAllah you’ll benefit a lot. But if that alignment isn’t there, you could end up spending years going through the motions, not really learning much, and feeling disappointed at the end.
This is why it’s so important to know what you’re getting into before committing to any intensive Islamic programme.
The first and most crucial part of the journey is learning the Arabic language. Most of the early years in an Alimiyyah course are focused on this. And when we say ‘learning Arabic’, we don’t mean basic conversational Arabic. Most people who join these courses have never studied a language properly before, maybe a bit of French or Spanish in school. But Arabic in the Alimiyyah course is very different.
You're learning Arabic to understand how it was used in the time of the Prophet ﷺ and his companions. That’s because the end goal is to be able to read and understand the Qur’an, its commentaries, Hadith collections, books on Aqidah, Fiqh, and more all in their original form.
To do this, you need to study different branches of the language:
Sarf (Morphology): This is all about how verbs work and change. It can feel strange at first, especially if you’ve never studied a language like this before.
Nahw (Grammar): A whole subject dedicated just to sentence structure and how meanings are formed.
Arabic Literature: Reading texts from different periods to get familiar with how Arabic has developed over time.
Other Areas (like conversation or writing): These aren’t essential but can really help build fluency and confidence.
Once you've spent a few years developing your Arabic, only then are you ready to start accessing the higher-level books. And even then, you need teachers to guide you through them. You can’t just pick up a Tafsir book or a Hadith collection and expect to understand it on your own. These are deep sciences with their own terminology and ways of thinking, and you need someone qualified to take you through them.
InshaAllah, I’ll do another post later about that next stage. But for now, I hope this gives a clearer picture of what the Alimiyyah course is all about and helps anyone thinking about starting it to make an informed decision.
❤21👍1💯1
Thinking of Starting an Alimiyyah Course? Prt2
Studying Arabic in the Alimiya course isn’t just about translating words or having a basic conversation. You need to have a good grasp of Arabic sentence structure, literature, prose, poetry, and all the different styles within the language. And the reason is simple. The Quran is in Arabic. The Prophet ﷺ spoke Arabic. So if someone wants to understand how rulings are derived whether it's the issue of intention when washing the face in wudu, or the ruling on doing tayammum on stone or dust, or buying and selling online between people thousands of miles apart then you need Arabic. The original texts are all in Arabic. And if someone doesn’t understand the depth and connotation behind the words, they’ll struggle to properly understand what’s being said.
Take the statement of the Prophet ﷺ, “There is no iman for the one who doesn’t have amanah.” What does that actually mean? Or, “Actions are by intentions.” What does that mean? Does it mean the reward is based on intention? Or does it mean the action isn’t even valid without the right intention? These kinds of questions can only be answered properly when someone understands the language. If a person skips Arabic, it becomes a big problem.
I remember some students who came to the madrasa I was studying at. They had completed an Alimiya course where everything was done in English. All the texts were translated. Nothing was studied directly in Arabic. So when they joined our madrasa, they couldn’t read the books themselves. They couldn’t understand the material without someone walking them through it. Everything they knew was from their teacher’s notes. And that left them dependent. They couldn’t verify if the teacher had given them the right information or not. And this is the problem. When you don’t know Arabic, you can’t research for yourself or go deeper into the texts.
Umar ibn al-Khattab رضي الله عنه noticed this in his time. The Arabic language was being mixed with other languages, and important meanings were being lost. Words were losing their weight. And that’s exactly what we see happening to English today as well.
So if someone is serious about studying Islam properly, they have to learn Arabic. And not just modern-day Arabic, but the Arabic that existed at the time of the Prophet ﷺ and the Sahaba. That’s the Arabic of revelation. That’s the language this deen was preserved in.
Just a few thoughts I wanted to share, especially for those who are thinking about joining an Alimiya course or who are already studying. I hope it helps you make better use of your time and energy when learning.
Studying Arabic in the Alimiya course isn’t just about translating words or having a basic conversation. You need to have a good grasp of Arabic sentence structure, literature, prose, poetry, and all the different styles within the language. And the reason is simple. The Quran is in Arabic. The Prophet ﷺ spoke Arabic. So if someone wants to understand how rulings are derived whether it's the issue of intention when washing the face in wudu, or the ruling on doing tayammum on stone or dust, or buying and selling online between people thousands of miles apart then you need Arabic. The original texts are all in Arabic. And if someone doesn’t understand the depth and connotation behind the words, they’ll struggle to properly understand what’s being said.
Take the statement of the Prophet ﷺ, “There is no iman for the one who doesn’t have amanah.” What does that actually mean? Or, “Actions are by intentions.” What does that mean? Does it mean the reward is based on intention? Or does it mean the action isn’t even valid without the right intention? These kinds of questions can only be answered properly when someone understands the language. If a person skips Arabic, it becomes a big problem.
I remember some students who came to the madrasa I was studying at. They had completed an Alimiya course where everything was done in English. All the texts were translated. Nothing was studied directly in Arabic. So when they joined our madrasa, they couldn’t read the books themselves. They couldn’t understand the material without someone walking them through it. Everything they knew was from their teacher’s notes. And that left them dependent. They couldn’t verify if the teacher had given them the right information or not. And this is the problem. When you don’t know Arabic, you can’t research for yourself or go deeper into the texts.
Umar ibn al-Khattab رضي الله عنه noticed this in his time. The Arabic language was being mixed with other languages, and important meanings were being lost. Words were losing their weight. And that’s exactly what we see happening to English today as well.
So if someone is serious about studying Islam properly, they have to learn Arabic. And not just modern-day Arabic, but the Arabic that existed at the time of the Prophet ﷺ and the Sahaba. That’s the Arabic of revelation. That’s the language this deen was preserved in.
Just a few thoughts I wanted to share, especially for those who are thinking about joining an Alimiya course or who are already studying. I hope it helps you make better use of your time and energy when learning.
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8 Steps to Deepen Your Understanding of Allah’s Words
How should a student study the Quran if they really want to progress in understanding the words of Allah? I want to share eight steps or aspects that I think every serious student should focus on if they want to get the most out of the Quran.
First of all, anyone who starts this journey needs to have a vision. Just like any subject you study, you need to know what you’re aiming for, and you need to be ready for the challenges along the way. The Quran isn’t something you just pick up casually and expect to understand everything straight away. It has its own goals, its own hurdles, and if you don’t have a plan, you can lose focus very quickly.
The first step is to really understand the words of every single ayah. You need to know what each word means, how the words come together in sentences, and how those sentences build the meaning of the surah. This is usually what you get in an Alimiyyah course or a detailed study of the Quran. But the key is that your understanding has to be guided by the Prophet ﷺ, his companions, and the early generations. If we start making up meanings without their guidance, that’s when we go wrong.
The second step is to understand the background of revelation. This is about knowing the events and situations in which a verse or surah was revealed. Not every ayah has a historical story, but when it does, it makes the Quran come alive. Like the first revelation “Iqra”, was revealed at a time when people were drowning in ignorance. Knowing that makes the command to “read” so much more powerful. Or when the Prophet ﷺ stood on Mount Safa calling his people and faced harsh rejection that context completely changes how you feel when you read those verses.
The third step is to pick up on the themes of the Quran. Some surahs focus on tawhid and shirk, some on injustice, some on worship, family life, or financial matters like riba. When you understand the main themes, it helps you reflect on the surah as a whole. For example, what is the theme of Surah Al-Fatiha? What about Surah Al-Baqarah and its focus on Bani Isra’il? Knowing the themes helps you connect the Quran to your life.
The fourth step is to realise how revolutionary these themes were when they were revealed. Imagine living in Makkah before the Quran, society was full of idol worship, oppression, and ignorance. Then the Quran starts talking about the oneness of Allah, giving women rights, and standing up against injustice. These ideas shook society. Understanding how shocking and powerful the Quran was at that time makes you appreciate it so much more.
The fifth step is to see the Seerah of the Prophet ﷺ in the Quran. As you read, you should be able to follow his journey, calling his people, facing Abu Lahab’s insults, migrating to Madinah, going through the battles of Badr and Uhud. The Quran isn’t a separate book from his life, it’s like Allah is guiding him through every step, and those reminders to him are reminders to us too.
The sixth step is to notice the unique personality of each surah. Every surah has its own style and flavour. You can’t just take an ayah from one surah and drop it into another, it wouldn’t fit. Even the way Allah phrases things is intentional. For example, sometimes Allah says “All praise belongs to Allah” and other times “To Allah belongs all praise.” Each one is perfectly suited to the surah it’s in. This takes time to appreciate, but the more you read and reflect, the more you see it.
The seventh step is to let the Quran touch your heart. When you read a verse, feel it as if it’s being revealed now. Feel the fear, the hope, the warning, the love. Let the stories of the prophets move you more than any movie or novel. The Quran is meant to change your life, but that only happens if you let it enter your heart, not just your mind.
How should a student study the Quran if they really want to progress in understanding the words of Allah? I want to share eight steps or aspects that I think every serious student should focus on if they want to get the most out of the Quran.
First of all, anyone who starts this journey needs to have a vision. Just like any subject you study, you need to know what you’re aiming for, and you need to be ready for the challenges along the way. The Quran isn’t something you just pick up casually and expect to understand everything straight away. It has its own goals, its own hurdles, and if you don’t have a plan, you can lose focus very quickly.
The first step is to really understand the words of every single ayah. You need to know what each word means, how the words come together in sentences, and how those sentences build the meaning of the surah. This is usually what you get in an Alimiyyah course or a detailed study of the Quran. But the key is that your understanding has to be guided by the Prophet ﷺ, his companions, and the early generations. If we start making up meanings without their guidance, that’s when we go wrong.
The second step is to understand the background of revelation. This is about knowing the events and situations in which a verse or surah was revealed. Not every ayah has a historical story, but when it does, it makes the Quran come alive. Like the first revelation “Iqra”, was revealed at a time when people were drowning in ignorance. Knowing that makes the command to “read” so much more powerful. Or when the Prophet ﷺ stood on Mount Safa calling his people and faced harsh rejection that context completely changes how you feel when you read those verses.
The third step is to pick up on the themes of the Quran. Some surahs focus on tawhid and shirk, some on injustice, some on worship, family life, or financial matters like riba. When you understand the main themes, it helps you reflect on the surah as a whole. For example, what is the theme of Surah Al-Fatiha? What about Surah Al-Baqarah and its focus on Bani Isra’il? Knowing the themes helps you connect the Quran to your life.
The fourth step is to realise how revolutionary these themes were when they were revealed. Imagine living in Makkah before the Quran, society was full of idol worship, oppression, and ignorance. Then the Quran starts talking about the oneness of Allah, giving women rights, and standing up against injustice. These ideas shook society. Understanding how shocking and powerful the Quran was at that time makes you appreciate it so much more.
The fifth step is to see the Seerah of the Prophet ﷺ in the Quran. As you read, you should be able to follow his journey, calling his people, facing Abu Lahab’s insults, migrating to Madinah, going through the battles of Badr and Uhud. The Quran isn’t a separate book from his life, it’s like Allah is guiding him through every step, and those reminders to him are reminders to us too.
The sixth step is to notice the unique personality of each surah. Every surah has its own style and flavour. You can’t just take an ayah from one surah and drop it into another, it wouldn’t fit. Even the way Allah phrases things is intentional. For example, sometimes Allah says “All praise belongs to Allah” and other times “To Allah belongs all praise.” Each one is perfectly suited to the surah it’s in. This takes time to appreciate, but the more you read and reflect, the more you see it.
The seventh step is to let the Quran touch your heart. When you read a verse, feel it as if it’s being revealed now. Feel the fear, the hope, the warning, the love. Let the stories of the prophets move you more than any movie or novel. The Quran is meant to change your life, but that only happens if you let it enter your heart, not just your mind.
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And finally, the eighth step is to connect the Quran to today’s world. This is something many students miss. The Quran isn’t just about the past, it speaks to the issues we face now. Whether it’s atheism, consumerism, feminism, or all the other “isms” out there, the Quran has guidance on how to deal with the modern world. It speaks against arrogance, injustice, and the abuse of others’ rights. If we can open the Quran and see how it answers today’s problems, that’s when it really becomes a living book for us.
These are eight steps that I think can transform the way you study the Quran. If you approach it with love, patience, and reflection, the Quran will become a light in your heart and a guide for your life.
These are eight steps that I think can transform the way you study the Quran. If you approach it with love, patience, and reflection, the Quran will become a light in your heart and a guide for your life.
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Staying in Your Lane: The Scholar’s Responsibility
Anyone studying Islam knows that our religion is built upon the Qur’an and the Sunnah of the Prophet Muhammad ﷺ. When a person studies Islam at a deep and advanced level, they become a valuable asset to the community. But graduates need to realise that they’re only as strong as their research skills. Stepping outside your area of expertise can cause confusion and damage, because the public assumes that when a scholar speaks, they’re speaking with precision and grounded in truth.
Being able to back up what you say with solid evidence in the fields you’ve studied, whether that’s Qur’an, Hadith, Fiqh, Aqeedah, and so on, this is what gives your words weight. It’s what earns you respect from other scholars and the public. But when you move into areas like politics, science, or global events, it’s important to make it clear that you’re sharing a personal view. Unless you’ve done the required research or can present valid evidence, then at best, it’s just a plausible opinion. Whether it's about political situations, conspiracy theories, or the future emergence of Yajuj and Majuj, without solid backing, it remains your perspective, not a religious ruling.
Even in the past, you’ll find scholars commenting on things that were clearly outside their own fields, like the shape of the earth, the existence of strange creatures, or medical remedies. These views shouldn’t be taken as Shari’ah, they were just their own thoughts based on the knowledge of their time. If we don’t make these distinctions, it can harm the reputation of scholars and make Islam look like something people just throw opinions around about. That cheapens the deen and turns it into something ornamental rather than something transformational.
It’s like a pen: used properly, it can record knowledge, bring benefit, and change lives. But if all it does is sit there like a paperweight, then it becomes something pointless. And we know that Islam is not that, it offers solutions for our personal lives, our communities, and the world, both in this life and the next.
So my advice to anyone graduating is: know where your value lies. Understand that people are listening to what you say some of it will bring people closer to Allah, and some of it could turn them away. Be careful, be humble, and may Allah protect us all.
Anyone studying Islam knows that our religion is built upon the Qur’an and the Sunnah of the Prophet Muhammad ﷺ. When a person studies Islam at a deep and advanced level, they become a valuable asset to the community. But graduates need to realise that they’re only as strong as their research skills. Stepping outside your area of expertise can cause confusion and damage, because the public assumes that when a scholar speaks, they’re speaking with precision and grounded in truth.
Being able to back up what you say with solid evidence in the fields you’ve studied, whether that’s Qur’an, Hadith, Fiqh, Aqeedah, and so on, this is what gives your words weight. It’s what earns you respect from other scholars and the public. But when you move into areas like politics, science, or global events, it’s important to make it clear that you’re sharing a personal view. Unless you’ve done the required research or can present valid evidence, then at best, it’s just a plausible opinion. Whether it's about political situations, conspiracy theories, or the future emergence of Yajuj and Majuj, without solid backing, it remains your perspective, not a religious ruling.
Even in the past, you’ll find scholars commenting on things that were clearly outside their own fields, like the shape of the earth, the existence of strange creatures, or medical remedies. These views shouldn’t be taken as Shari’ah, they were just their own thoughts based on the knowledge of their time. If we don’t make these distinctions, it can harm the reputation of scholars and make Islam look like something people just throw opinions around about. That cheapens the deen and turns it into something ornamental rather than something transformational.
It’s like a pen: used properly, it can record knowledge, bring benefit, and change lives. But if all it does is sit there like a paperweight, then it becomes something pointless. And we know that Islam is not that, it offers solutions for our personal lives, our communities, and the world, both in this life and the next.
So my advice to anyone graduating is: know where your value lies. Understand that people are listening to what you say some of it will bring people closer to Allah, and some of it could turn them away. Be careful, be humble, and may Allah protect us all.
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For Karachi ppl!
From the glory of just leadership to the pitfalls of greed and factionalism, Muslim history offers more than tales - it offers lessons. Perfection was never the goal; growth, repentance, and justice were.
Join us as we cut through romanticised images and misconceptions to uncover the real stories, challenges, and triumphs of our past - and what they mean for us today.
𝐈𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐨𝐫: Mufti Liaquat Zaman (Birmingham, UK)
𝐃𝐚𝐭𝐞: Saturday, 16th August 2025
𝐓𝐢𝐦𝐞: 2:00 pm - 6:00 pm
𝐑𝐞𝐠𝐢𝐬𝐭𝐞𝐫 𝐍𝐨𝐰: tlc.org.pk/rise-fall
From the glory of just leadership to the pitfalls of greed and factionalism, Muslim history offers more than tales - it offers lessons. Perfection was never the goal; growth, repentance, and justice were.
Join us as we cut through romanticised images and misconceptions to uncover the real stories, challenges, and triumphs of our past - and what they mean for us today.
𝐈𝐧𝐬𝐭𝐫𝐮𝐜𝐭𝐨𝐫: Mufti Liaquat Zaman (Birmingham, UK)
𝐃𝐚𝐭𝐞: Saturday, 16th August 2025
𝐓𝐢𝐦𝐞: 2:00 pm - 6:00 pm
𝐑𝐞𝐠𝐢𝐬𝐭𝐞𝐫 𝐍𝐨𝐰: tlc.org.pk/rise-fall
tlc.org.pk
Rise and Fall of Muslims – The Learning Circle
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