It being the longest, most comprehensive surah of the Qur’an should render its diverse topics most difficult to harmonize, and yet an aerial view of this chapter quickly reveals a staggering degree of symmetry and synchrony therein. In a word, Surah al-Baqarah is the summary of Islam (submission to God), or call it the story of servitude. Nothing about it falls beyond the scope of that overarching theme. Consider the following, and judge for yourself:

1. The surah begins by capturing the believers’ unwavering “faith in the unseen” (3) and the disbelievers’ defiant rejection “irrespective of what warning signs” are seen (6-7). It ends celebrating a true believer’s “faith in Allah , His Books, Angels, and Messengers—never differentiating between” those they have and have not seen (285), and seeking help against the oppositional disbelievers (286).
2. It then proceeds to unpack the psyche of the hypocrites (8-20); those lost between the faith they profess and the faithlessness they conceal. Returns full circle with reminder that Allah is capable of punishing those secretly harboring ill hearts (284).
3. The surah openly declares its central underlying theme: servitude to Allah (Islam); “O humanity, serve your Lord who created you,” (21) and uniquely honored you by “creating everything on earth for you” (22, 28).
4. Next, we find Adam representing humanity being honored and capable of serving God in ways the angels could not fathom (30-34), despite human limitations such as susceptibility to forgetfulness and the devil (35-37).
5. What follows is a detailed account of the Israelites (40-123); an entire nation honored by God to lead the world in faith, but who ultimately became a people whose hallmarks were ingratitude, pride, cruelty, and disdain for servitude. The very name of the surah, “The Cow,” alludes to a moment when their stubbornness and defiance of God’s Prophets was epitomized.
6. Enter Abraham , whose honorable legacy the Israelites claimed with their tongues and trampled with their actions. The location of these verses seems to declare: You could not even get yourselves to sacrifice a cow after Abraham was willing to sacrifice his son, forgetting that it was his “unconditional submission that deemed him a leader for humanity” (124).
7. The honoring has shifted, and the once-chosen Israelites are now taunting the next nation (that of Muhammad ﷺ) because they, unlike them, obeyed God in reverting the qiblah (prayer direction) from Jerusalem to the Sacred House (142) once built by Abraham .
8. With inimitable precision, especially that the Qur’an was spoken and not penned, we find God now declaring, “And thus We have made you a middle (balanced) nation,” in the exact midpoint (143) of the surah. This center point of the symmetry also serves as a conceptual boundary between a nation that submitted genuinely and another satisfied with genealogy.
9. The second half of the surah is replete (153-283) with diverse domains of servitude enjoined upon the nation of Muhammad ﷺ; patience with trials, wholesome eating, social justice, devotional fasting, ethical warfare, Hajj, family law, resisting tyranny, calling to God, charity, fair lending, and more.
10. Finally, God showcases their “wholehearted submission” (208) by prompting them to even regulate their thoughts (284). But upon accepting the impossible mission without reluctance, saying “We hear and We obey” (285), they discovered as Abraham (as) did, that it was only his willingness for servitude being tried, and that “God holds no soul accountable except within its capacity.” (286).

Befittingly, when the Prophet’s Companions came forward and fell on their knees, admitting their inability to guard their passing thoughts (284), the Prophet said,

“The Messenger has believed in what was revealed to him from His Lord, and [so have] the believers. All of them have believed in Allah and His Angels and His Books and His Messengers, [saying], ‘We make no distinction between any of His Messengers.’ And they say, ‘We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final destination.” [Surah Al-Baqarah; 2;285]

They in fact said this, and once it started flowing comfortably off their tongues, Allah abrogated this verse and declared, “God burdens no soul beyond its capacity.” [Sahih Muslim 125]

And Allah knows best, and may His finest Peace and Blessings be upon His Messenger Muhammad .

Related:

– Structural Cohesion In The Quran: Heavenly Order

– Think Like Ibrahim | The Essence of Surah Baqarah | Shaykh Akram Nadwi

The post Stringing The Pearls Of Surah Al-Baqarah | Sh Mohammad Elshinawy appeared first on MuslimMatters.org.

Mosques, Islamic centers, madrasas, and colleges traditionally served as the bedrock of religious life and the collective identity of the Muslim community. These institutions provided environments where Muslims gathered for prayers, Quranic and Sunnah studies, knowledge exchange, and support. However, despite their importance, an increasing number of people are turning to religious internet influencers in search of spiritual inspiration, education, and guidance. Such influencers offer an appealing alternative to the institutional approach to faith. Their immediacy, accessibility, and ability to reach the masses worldwide make them attractive to many who feel disconnected from traditional institutions.

The Paradox of Popularity and Spiritual Fulfillment

The key question that arises is: Why are so many people drawn to such internet influencer profiles while simultaneously losing trust in institutions? One of the answers lies in the realities of contemporary lifestyles. People are often burdened by speed, seek instant gratification, and lean towards individualized approaches to understanding religion and living out faith. Internet influencers tailor their content to this mode of thinking, providing concise and inspirational messages that are easily consumable and shareable.

Religious influencer culture

Many young Muslims worldwide feel that institutions have not adapted to contemporary challenges and needs and do not provide enough space for their active participation and expression. This can result in feelings of distance and disconnection from institutions. Additionally, influencers often focus on issues that are relevant and close to youth, such as identity, mental health, and social justice.

However, while internet influencers may provide immediate inspiration, institutions have the potential for long-term, sustainable religious development. Through their activities, institutions promote a deeper understanding of faith, continuous support and mentorship, and integration of religious values into daily life. They also provide stability, authority, and continuity, which are lacking for individuals who often come and go through the internet.

The Importance of Accountability

One of the key differences between institutions and individuals is the issue of accountability. While institutions have mechanisms for maintaining accountability and oversight of their actions, internet influencers often operate independently and are not answerable to anyone. This can lead to a lack of transparency, integrity, and authenticity in their messages.

Moreover, influencers often use their popularity to sell books, courses, and other products. This can be beneficial if used as a means for further education and spiritual development of their audience. However, it is important for influencers not to use their popularity solely for commercial purposes but to promote authentic and relevant messages that contribute to the spiritual growth of the community.

It is also important to recognize that many Muslims face a lack of basic media literacy and struggle in the digital world. This can result in difficulties in recognizing relevant information and perspectives and developing critical awareness of the content they consume. Therefore, even when Muslims strive to find information about faith, they may encounter challenges in filtering and evaluating that information, further hindering their spiritual development.

Rhetoric and Influence in the Digital Age

In his text “The Purpose of Rhetoric,” Ivo Škarić, a prominent Croatian linguist and expert in rhetoric, emphasizes the importance of the ability to express oneself and communicate: “Let everyone learn how to express their thoughts, their stance, their interests! Let everyone be a good speaker so as not to be endangered by speakers.” This statement highlights the importance of the ability to express oneself and communicate in order to protect one’s own views and interests from the influence of others. In the contemporary digital age, we can expand this idea by adding: “Let everyone be a good influencer so as not to be endangered by influencers.”

Furthermore, the statement by Dr. Husein-ef. Kavazović, the Grand Mufti of Bosnia and Herzegovina (Reisul-Ulema), further illustrates the contemporary challenges we face: “The populism we indulge in does not respect the values of religion, family, nation, and tradition, nor does it care about the historical memory of our people. Educated people, scientists, philosophers, and scholars are not appreciated. Populists have taken the stage, catering to the masses, giving them salty water after which they feel even thirstier.”

The Role of Institutional Authorities in Preserving Religious Integrity

The credibility and continuity of institutional authorities are crucial for preserving the integrity of religious teaching and practice. While individuals may bring new ideas and perspectives, institutions play a key role in preserving tradition and ensuring consistency in the interpretation of religious texts and practices. Therefore, it is more important to follow institutions than individuals, as institutions represent the collective heritage of the religious community passed down through generations. They have a broader context of knowledge and experience that helps interpret religious principles in ways that are relevant to contemporary challenges and community needs.

The Quran emphasizes the importance of seeking knowledge and following those who have it. Allah says in the Qur’an:

“And We sent not before you except men to whom We revealed [Our message]. So ask the people of knowledge if you do not know.“ [Surah An-Nahl: 16;43]

This verse underscores the necessity of turning to learned individuals and institutions for guidance.

Pursuing long-term spiritual fulfilment

The Prophet Muhammad also highlighted the significance of seeking knowledge from reliable sources. In a hadith narrated by Abu Hurairah , the Prophet said: “Whoever follows a path in the pursuit of knowledge, Allah will make a path to Paradise easy for him.”

This hadith emphasizes the importance of seeking knowledge through proper channels and institutions.

By respecting institutional authorities, believers can avoid the pitfalls of subjectivity and personal interpretations and rely on reliable sources of religious learning and practice. This does not mean that individuals should completely relinquish their autonomy and critical thinking, but rather approach faith with respect for authorities dedicated to preserving its foundations and values.

Conclusion: Embracing Institutions for Spiritual Fulfillment

While religious internet influencers play a significant role in today’s digital age, institutions remain vital for the long-term spiritual development and stability of the Muslim community. Balancing the benefits of both can lead to a more holistic and fulfilling religious experience.

To achieve this balance, it is essential for individuals to actively engage with their local mosques and Islamic centers. Here are some steps to consider:

1. Attend Courses: Enroll in classes offered by your local mosque or Islamic center to deepen your understanding of the Quran, Sunnah, and other aspects of faith.
2. Participate in Community Events: Join community events and activities to build connections with fellow Muslims and strengthen your sense of belonging.
3. Seek Mentorship: Establish relationships with knowledgeable scholars and mentors within the institution for continuous guidance and support.
4. Volunteer: Contribute your time and skills to support the activities and initiatives of your local institution, fostering a sense of ownership and commitment.
5. Promote Accountability: Encourage transparency and accountability within the institutions to ensure they meet the community’s needs and uphold Islamic values.

By aligning with institutions, believers can benefit from the stability, authority, and continuity they provide while also gaining the immediate inspiration and accessibility offered by internet influencers. This integrated approach will enable a more profound and sustained spiritual journey, ensuring that faith is lived authentically and comprehensively.

Related:

– Drawing a Line in the Sand: Student-Teacher Relationships in the Digital Age

– Podcast: Damage Control With Digital Dinosaurs – On The Fiqh of Social Media | Omar Usman

– Blurred Lines: Women, “Celebrity” Shaykhs, and Spiritual Abuse

The post The Case For An Institutional Approach To Faith In The Era of Religious Internet Influencers appeared first on MuslimMatters.org.

Ustadha Safiya Ravat began her Islamic Studies journey in 2008 under Shaykh Isam Rajab at Arees Institute, and continued on to attend the Bayyinah Dream Arabic Program. She then pursued her Bachelor’s Degree in Islamic Fiqh and Usul al Fiqh (Islamic Law and Jurisprudence) from the International Islamic University of Malaysia and a Master’s in Pastoral Counseling in Marriage and Family Therapy. Safiya also holds a degree in Journalism from the University of Houston. She and her husband, Imam Mahad Qamar, are the founders of Suhbah Institute.

Related:

Podcast: Love in the Era of Da’wah | Imam Mahad & Ustadha Safiya

The post [Podcast] Ustadha On The Dawah Front Lines | Ustadha Safiyah Ravat appeared first on MuslimMatters.org.

Introducing, A Ramadan Quran Journal: A MuslimMatters Series

***

The Surah That Paid My Tuition Twice

by Meena Malik

When I was in my second year of college, I heard an amazing anecdote that I decided to put all my faith in. It was the spring of 2011 and I had just decided to take a year off from college after being accepted into a year-long Arabic immersion program. But I had a huge problem. I secured over half the funds needed when I emptied my savings and my parents pitched in, but how would I come up with the remaining $5,000 that I needed? 

The program management advised me to try to fundraise the money on my own, seeking funds from my community. Their logic was that when I came back after a year of study, the community’s investment would pay off when I would teach free Arabic classes. So I began fundraising and actually raised much more than I had imagined. But I was still a few thousand dollars short. I had a worst-case backup plan up my sleeve: I’d take a part-time job while doing the Arabic program. I had been working part-time and commuting to college full-time all year. I could manage. 

But another solution came unexpectedly to me–and I knew it was my last hope for a miracle. 

[Please note: The author denounces the organization that she studied Arabic through due to ethical concerns about the CEO being a perpetrator and engaging in spiritual abuse.]

The Inspiring Story about Surat al Waqiah

At the time, there was a Muslim radio station called One Legacy Radio in Irvine, California and one of the brothers from my MSA hosted a show. It seems so silly to me now, but even then in the decently segregated MSU at UC Irvine, the sisters who would be hanging out and doing homework together on campus would always tune in online. Someone would open up her laptop and play the show out loud for everyone to hear. In a fateful episode, DJ Halal told a story about how he started reading Surat Al Waqiah every day to alleviate the financial burden he was experiencing. It had to do something with losing a job or somewhere along those lines. He mentioned a hadith that supported this practice and how reading the surah every night miraculously resolved his financial trouble at the time. 

Something clicked in my mind. The Arabic program marketed itself as a quick way to “learn Classical Arabic to understand the Quran” and thus what could be more logical than to read a magical surah from the Quran every single night to get to that goal? I use the word magical without trying to disrespect the Quran–because to me, I had to believe in the miracle that the hadith promised with full conviction for it to work. I had already been reading Surat Al Mulk every night for four years to protect myself from punishment from the grave–so why not try something that the Prophet taught us to do that results in benefit in this life, too?

Starting the Ritual

That night, I opened up my dear mushaf which I lovingly nicknamed “Q” and pulled up a recitation from YouTube at the same time. At 20 years old I was mostly confident that I could read a surah new to me without any major issues because I had invested over a year in seriously-needed tajweed and Quran reading, but I wanted to listen with a reciter just in case anyway. I listened along a second time with the old faithful Yusuf Ali translation in the margins of “Q” and I thought to myself, this surah is all about people being sorted into groups on the Day of Judgment and dying. What does this have to do with getting money? 

I told my Quran teacher at the time that I needed to learn Surat Al Waqiah properly with her. I told her the reason why and she was very supportive of my dream of learning to understand the Quran. She helped me over the next month. (Huge props to that amazing woman!) I read the surah every night and slowly committed it to memory. Although it was the longest surah I had yet attempted to memorize and was a bit nervous to try, it was one of the easiest ones I have ever memorized. 

Why I Love Surat Al Waqiah

The reasons why this surah was so easy for me to memorize are the thematic elements in the surah and the way the surah is organized into neat sections. I split the surah up into five sections: the introduction which sets up the three categories of people, the forerunners or sabiqoon, the people of the right hand or ashabul yameen, the people of the left hand or ashabul shimaal, signs of the Divine in worldly creation, and the conclusion which connects the Quran as revelation nicely with the previous four sections. To me, the surah makes well-connected jumps from section to section while also staying on topic within each section without wandering around too much. In addition to this, phrases and sentence structures repeat themselves and echo throughout the surah, which I find very helpful. These reasons made it very easy for me to memorize. 

As I memorized and read the surah every night, it quickly became one of my favorites to recite and remains my favorite surah to recite today. This is because of the way the surah sounds to me. Many of the verses in the very beginning are short and have a lovely cadence to them with long “a” endings. Moving into the next three sections, the verses’ rhythms group themselves in sets of similar lengths with similar-sounding endings. In the fourth section, we get a series of rhetorical questions. I always love reciting questions because of the slight difference in inflections that you can stylistically choose to recite with. One of the other things I love about the questions is the repetitive sounds that come from the conjugations of words from the second-person verb to the third-person plural noun. For example in verse 59, did you create (verb: takhluqoona) it, or are We the Creators (noun: khaaliqoon)? This pattern repeats itself multiple times throughout the fourth section and it was exciting to me because I could tell the roots of the words were the same without yet understanding how to conjugate them since I had not studied sarf. Lastly, I like the punctuated sound throughout this surah with its frequent flow disrupters: many qalqalahs, haa with sukoons, and raa with sukoons. I had barely begun to dabble in listening to alternate recitations, but eventually when I studied the Asharah Qira’aat my favorite recitations were the ones with extra pauses, or saktah. There is just something I find so musically satisfying about reciting this surah and that’s honestly why I love reciting it! 

The First Miracle

The spring of 2011 turned to summer and I kept chugging along with my shameless (in hindsight) fundraising efforts, many of my fellow MSU-ers pitching in five or fifteen bucks to get me closer to my goal. I kept working part-time at the masjid and cut back all discretionary spending. And most importantly, I kept reading Surat Al Waqiah every night. 

Right before I left Southern California for Dallas, I experienced the last Ramadan in which I stood in Taraweeh and ached to understand what was being recited. I had met with my Quran teacher earlier in the day and she told me to find her after the khatam that night at the masjid. After Taraweeh ended, I roamed around the brightly lit parking lot with a plate of baklava and mithai in my hand, looking for my beloved Quran teacher. 

We saw each other and she walked up to me with a huge smile. “I have something for you, Meena,” she said to me. “I know how hard you have been working since you came to me last year to learn how to read the Quran properly. I know how hard you have been working to find a way to learn how to understand the Quran.” She then handed me a nondescript white envelope which I discovered to be very thickly packed with cash. “Here is the last of the money you need for your Arabic program.” It was the remaining $2,000 I needed.

I burst into tears. “No, I can’t take this money from you,” I protested. I was in complete shock. 

“This is not my money. I fundraised it for you. Keep the donors in your prayers,” she told me. 

I hugged my Quran teacher and wept freely. I thanked Allah in my heart and I knew what was responsible for the miracle–Surat Al Waqiah! I ran to find my mom and my sisters. “I got the money, I got the money!” I screamed at their confused faces. 

Needless to say, I happily went off to my Arabic program, knowing that Surat Al Waqiah had paid my tuition and I didn’t need to worry about money while I was studying. 

The Grad School Miracle

A few years later, I got married to a graduate student in 2014 and we spent our newlywed years happy and broke, surviving off of his $25,000 a-year PhD stipend and my substitute teaching money. (If you’re wondering, of course, I never felt as broke as we actually were because of the blessings of the surah.) I had kept up with reading the surah every night–how could I not when I had experienced a miracle because of it? And it helped that I liked it, too. Little did I know that Surat Al Waqiah would come in clutch again when I decided to go to graduate school. 

In the winter of 2016, I applied to a Master’s in Education program which would also help me get my high school English teaching license. I got accepted. My husband and I had already made plans to go to Hajj that summer–it was something that we had decided to do before we got married. We agreed that we wouldn’t go for a glamorous honeymoon or any other vacation so that we could save up for Hajj. Once we had enough money, we’d go right away without having to worry about kids, since we didn’t have or want any that early in our marriage. Over two years of scraping and pinching, we finally had the money saved up. It was time to go. 

But to go for Hajj, we had emptied pretty much everything from our savings. How in the world was I going to find $6,000 a semester for three semesters in a row? I was vehemently against taking interest-bearing loans and the awesome organization A Continuous Charity was relatively new and unknown to me. The pressure to enter the program which would ensure I had a job after “wasting my time in undergrad” studying Comparative Literature and Creative Writing (the words of many and my thoughts over a decade later, frankly) was immense. I started feeling the stress of my financial situation physically with gastrointestinal problems from the GERD (gastroesophageal reflux disease) and IBS (irritable bowel syndrome) I started developing. I cut back on acidic and spicy foods and I switched to drinking decaf chai because my stomach would burn and cramp so much from the constant worrying about where I was going to get thousands of dollars from. I was regularly seeing the doctor and even ended up in the ER once. But one thought never crossed our mind–and perhaps that was another source of blessings. Taking our Hajj money which would have covered my full tuition and delaying our Hajj for another three years (until I finished grad school and worked for a year) was something that we didn’t consider sacrificing. 

Lo and behold, Surat Al Waqiah brought me the miracle I was waiting for–again! I ended up scraping together enough money for one semester of graduate school by continuing the hellish job of substitute teaching, through a few side hustles, and a very generous group of friends (the same ones from the Arabic program) who entered into a money lending pool with me (which my Pakistani mother calls a “committee” and from whom I got the idea.) I worked hard before and during grad school and my husband made concerted efforts with our budget trying to tie things over as best as we could to pay for school without going into debt. 

But what about the other semester-and-a-half of tuition? Without getting into too many details, let’s just say that a windfall of money in an untapped education fund presented itself to me from a distant relative. There was enough money to cover my entire tuition if I wanted to use it! I tried my best to dip into the fund as little as possible by making as much money on the side and being as frugal as I could, but it was the fountain that was there for me to run to whenever I needed it, alhamdulillah. 

Continuing Reading Surat Al Waqiah Today

The ahadeeth that mention the virtues of Surat Al Waqiah specifically protecting a person from falling into poverty are ones that I have firm belief in even today. There are a handful of other financial situations that I have gotten through because of reading the surah every night. I think it also deeply impacts my mindset when it comes to understanding my finances and the ebbs and flows in rizq that Allah has given me. Somehow we’ve always had decent housing, even in strange situations. When a car has died, a relative coincidentally is getting a newer car and seems to magically gift us their old car–that’s happened twice. It is also the reason why seven of the eight jobs I’ve had over the past 15 years have literally fallen into my lap without me looking for work or applying to any jobs. I’ve also been able to walk away from jobs much easier than others, I think, when life gets crazy and I need to step away. Whenever I have left a job, rizq comes unexpectedly from somewhere else, or somehow our money stretches enough. Surat Al Waqiah is the safety net that never lets me truly despair over my current or future financial situation. I know that it will all work out somehow because I’m putting in the spiritual means by reading the surah every night and trying my hand with the worldly means simultaneously.

The last reason I’m grateful for hearing of this nightly ritual and adopting it into my own life is that it ensured I read the Quran every single day for the past 13 years. If I am happy or sad or experiencing debilitating anxiety, I read it before I sleep. If I am feeling healthy or literally in the hospital, I at the very least listen to it sometime at night. If I have spent my day doing good or have spent it racking up sins, I lay there in bed unable to sleep until I read it. If I am feeling confident in my faith or have a doubt nagging at my soul, I still read it. I stick to the surah because I have seen how it has worked miracle after miracle in my life. The thought of leaving it seems as idiotic to me as taking all the money out of my bank account and storing it for safekeeping as cash under my doormat instead. I’m grateful that reading the surah has given me so much in this life and I’m grateful that it has cemented something in my religious practice that I believe I can and never will stop. I hope to follow through with another hadith that mentions its virtues and teach it to my children once they are old enough, inshaAllah!

Related:

– A Ramadan Quran Journal: A MuslimMatters Series – [Juz 19] Of Plans, Parenting And Genocide

– A Ramadan Quran Journal: A MuslimMatters Series – [Juz 16] What Endures? Reflections on Surat Taha

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 27] Surat Al Waqiah Paid My Tuition Twice appeared first on MuslimMatters.org.

As we head to our local masjid this Ramadan, we will invariably find ourselves searching the bookshelves for a muṣḥaf, or a printed copy of the Qurʾān. There is often a wide array of options, and everyone is looking for one that looks familiar to them, while half wondering what exactly the difference is between all these copies of the Qurʾān. As we do each year, we will probably put the thought aside, find the muṣḥaf we are most comfortable with, and begin reading.

This article hopes to offer some answers to the question that seems to appear and then disappear each year. What exactly is different about contemporary copies of the Qurʾān? For the purpose of this article, we will be comparing the Madinah printed muṣḥaf in the Naskh script and the South Asian printed muṣḥaf that is published in India and Pakistan, both in the narration of Imam Ḥafṣ. It is important to make this distinction as there are other maṣāḥif in the world that share similarities with the South Asian muṣḥaf, such as the calligraphic script and diacritics of the South African printed maṣāḥif, the signs for stopping in the Turkish printed maṣāḥif, or the diacritics in the Indonesian maṣāḥif. The King Fahad Qurʾān printing complex also prints a muṣḥaf that is very similar to the South Asian printed maṣāḥif. In order to ensure that there is no confusion, and we are able to delve into this topic in some detail, we will limit our comparison to the two maṣāḥif mentioned above.

Calligraphic Script

The most obvious difference when looking at the two maṣāḥif is their calligraphic script. The Qurʾān has been written in many calligraphic scripts throughout Islamic history and this continues to the present day. The Ḥīrī script, later called al-Khaṭṭ al-Ḥijāzī, was one of the earlier scripts in which the Qurʾān was written. As Islam spread, Muslims developed other calligraphic scripts as well, such as the Kūfī script.¹

Among the Arabic calligraphic scripts are Naskh and Naskhtaʿlīq or the hanging Naskh. The Qurʾān may be written in any calligraphic script of Arabic. While the Madinah printed muṣḥaf is written in the Naskh script, the South Asian printed muṣḥaf is written in the Naskhtaʿlīq script.

Rasm al-Khaṭṭ

While the calligraphic script of the Qurʾān can differ, the rasm or orthography of the Qurʾān should not.² Rasm is the science of the Qurʾān that preserves the unique spellings of the Qurʾān. While most of the Qurʾān is written according to normal Arabic spelling conventions, there are some words that have a unique orthography. This unique orthography is according to how the Qurʾān was written by the ṣaḥābah in the presence of the Prophet , and later compiled by the ṣaḥābah during the khilāfah of ʿUthmān . As most of us may have noticed, there are alifs that are written in the Qurʾān that are not read, e.g., َٓءيِْجاَو.These unique spellings are what is referred to as rasm ʿuthmānī.³

The science of rasm preserves the outlines of the words of the Qurʾān. This means the words of the Qurʾān without any of the dots for letters, or markings for vowels. This is how the ṣaḥābah wrote the Uthmanic codices. They did so to incorporate the canonical recitations of the Qurʾān.⁴ As, although Arabs did not have diacritics for vowels at the time, they did have dots to distinguish certain letters, and yet the ṣaḥābah chose not to use them.⁵

To demonstrate what the rasm of a word is, we will take the example of the word
This word carries vowel markings and the letters yāʾ, bāʾ and nūn also carry dots. However, it is only the skeletal outline of the word that is considered the rasm of the Qurʾān,

Therefore, while the skeletal structures of words in the maṣāḥif cannot differ beyond what has been reported from the Uthmanic codices, the dots for letters and vowel markings may differ as these were developed later, and they will be discussed in the next section.

South Asian Printed Musḥaf in the Naskhtaʿlīq script

Scholars have ascertained the various acceptable ways in which the words of the Qurʾān may be written by observing the Uthmanic codices, as well as by preserving the oral reports from the scholars that observed them. In the centuries of scholarship that we have on this science, we find that there are certain unique spellings that are agreed upon, meaning that they can only be written in one way, while others were written in two or more possible ways by the ṣaḥābah. This is what we refer to as a khulf. When such a khulf exists within the science, contemporary scholars who are publishing copies of the Qurʾān must choose between one or the other. They obviously cannot write the same word twice. In order to streamline this process, they generally choose to rely on the preferences of one classical scholar. While the Madīnah printed muṣḥaf follows the preferences of Imam Abū Dāwūd Sulaymān Ibn Najāḥ (d. 496 AH), the South Asian printed muṣḥaf follows the preferences of Imam Abū al-Qāsim al-Shāṭibī (d. 590 AH).⁶ While there are many examples of this, we will present only one here. The two words أين ما can be written separately or joined in āyah 78 of Sūrah al-Nisāʾ. These two words are written as separated in the South Asian maṣāḥif according to the preference of Imam al-Shāṭibī.⁷ However, they are written as one word in the Madīnah printed muṣḥaf according to the preference of Imam Abū Dāwūd ibn Najāḥ, as

This is why the rasm of the two maṣāḥif will differ in some places.

Dabt

Unlike the science of rasm, which comes from how the Qurʾān was written by the ṣaḥābah in the presence of the Prophet , the science of ḍabṭ was introduced later. It began to develop during the time of the tābiʿīn (the generation that followed the ṣaḥābah) and continued to develop as Muslim scholars systematized the dots on letters and vowel markings.⁸ However, while they created systems, variations exist within those systems of ḍabṭ. As this science is not one that is based on something that was done during the time of the Prophet , any amount of variation in it is permissible, as long as the outline of the word does not change.

The ḍabṭ of the South Asian muṣḥaf and Madīnah printed muṣḥaf differ greatly, and this is often a cause of confusion for those who learned to read with one muṣḥaf and then try to read from the other. One main difference is the way that the letter hamzah is expressed. The first point to remember is that the letter hamzah did not have a unique shape in the Arabic script when the Qurʾān was bring revealed and written.⁹ It was either written as an alif, a wāw or a yāʾ or was sometimes absent from the outline of the word altogether. The Arabs also had many variations in the way in which they pronounced hamzah, and these were incorporated in the way that the hamzah was written.¹⁰ Therefore, this difference between the two contemporary maṣāḥif is perfectly permissible.

The Madinah printed muṣḥaf marks every hamzat al-qaṭʿ (a hamzah that will always be read in a word) using the head of ʿayn, e.g.,

It marks hamzat al-waṣl (a hamzah that will only be read when starting from the word) with a small ṣād, e.g.,

However, the South Asian printed muṣḥaf employs a different method. If the hamzat al-qaṭʿ is represented by an alif, the ḍabṭ of the South Asian muṣḥaf places a vowel on the alif to represent a hamzat al-qaṭʿ and leaves a hamzat al-waṣl empty of any vowel, e.g.,

There are, however, some hamzat al-waṣl that carry a vowel as well, but these carry a vowel because they occur after a strong sign of waqf, e.g.,

It is assumed that the reader will make waqf before the word. This makes it much easier for non-Arab Muslims to read the word correctly when starting from it, as they may not be as comfortable with reading the correct vowel on a hamzat al-waṣl that is empty of any vowel marking.

Another difference is whether the shape for alif which is part of the rasm of the word will be considered an alif of madd or the shape for hamzah. For example, in the word,

the outline of the word allows for an alif, a mīm, a shape for nūn, and an alif at the end, as امٮا. The ḍabṭ of the Madīnah printed muṣḥaf presents the alif as a letter of madd, and it adds the head of ʿayn as a hamzah. However, the ḍabṭ of the South Asian printed muṣḥaf presents the alif in the outline of the word as the shape for hamzah and adds a dagger alif to represent the alif of madd, as

One is not superior to the other. Rather, it is simply the different ways in which the scholars of ḍabṭ have allowed Quranic words to be marked so that they are pronounced correctly by a non-specialized reader.

For those interested in reading more about the history of the development of the Arabic script and other related topics, please read Tashīl al-Rusūm and Tashīl al-Ḍabṭ in English by Mufti Mohamed-Umer Esmail (May Allah have mercy on him). PDFs of these two works can be downloaded for free from www.qiraatsimplified.com.

Waqf Signs

Madīnah Printed Muṣḥaf in the Naskh Script

As we all know, where we stop in a sentence can change the way that the listener understands it. At times, an oddly placed pause makes the sentence incomprehensible. Similarly, where we stop in the Qurʾān is important to prevent the meaning from being incomplete or misunderstood. We know from a narration of ʿAbdullah ibn ʿUmar that the ṣaḥābah used to learn the appropriate stops in the Qurʾān during the time that the Qurʾān was still being revealed.¹¹ Abū Jaʿfar al Naḥḥās (d. 338 AH) and ʿAllāmah al-Dānī (d. 444 AH) have said that the Messenger of Allah was taught the importance of making waqf at the completion of meaning by Jibrīl [alyhis] as he was instructed not to conclude an āyah of punishment with an āyah of mercy.¹² While the importance of making appropriate stops in the Qurʾān was established during the time of the Prophet , the exact places of stopping in the entire Qurʾān were not recorded and transmitted. Therefore, the science of waqf and ibtidāʾ (where one can stop and continue from in the Qurʾān) is as diverse as the interpretations of verses of the Qurʾān. Scholars have differed in the number of categories of appropriate and inappropriate stopping places, as well as where they are.

Keeping this diversity in mind, we now look at the two maṣāḥif. The South Asian muṣḥaf generally follows both the symbols for stops as well as the places of stopping of Imam Muḥammad ibn Ṭayfūr al-Sajāwandī (d. 560 AH). It is important to note that it also has many other symbols of stops in it as well, and these are not from Imam al-Sajawandī. Only the symbols لا, ز ,ص ,ج ,ط ,م may be attributed to the respected Imam.¹³ One of the benefits of Imam Sajāwandī’s system of stops is that they are plentiful, and include two categories, marked by ص and ز where it is highly preferable that the reciter continues reciting. However, these two categories allow those who suffer from shortness of breath to have some extra places to stop that will not alter or corrupt the intended meaning of the verse. As these kinds of stops are missing in the Madīnah printed muṣḥaf, one may notice that the places for waqf are far fewer than in the South Asian muṣḥaf.

Above was an explanation of the symbols and places of stopping in the South Asian printed muṣḥaf. While the Madīnah printed muṣḥaf also uses ج ,م ,لا, it has two additional symbols that are different from the South Asian muṣḥaf. These are قلے and صلے . The Madīnah printed muṣḥaf uses the symbols for stopping as they were formulated by the committee that King Fuad I of Egypt had commissioned to publish a copy of the Qurʾān. This committee worked under the guidance of the great Qārī, Shaykh Muḥammad ʿAlī Khalaf al-Ḥussainī al-Ḥaddād (d. 1357 AH).¹⁴ However, while the stop signs used in the Madīnah printed muṣḥaf are the same as these, the places of stops are determined differently than the muṣḥaf that was commissioned by King Fuad I. Shaykh Muṣāʿid al-Ṭayyār, whose book was published in 1431 AH, writes that the Madīnah printed muṣḥaf relies heavily on not only the symbols but also the places of stopping that were marked in the muṣḥaf commissioned by King Fuad I. However, it differs in five hundred fifty-five places, where the scholars of the committee publishing the Madīnah muṣḥaf gave preference to what they understood to be more correct. The information pages of a Madīnah muṣḥaf published in 1439 AH, during the reign of King Salmān, mention that the committee that oversees the publishing of the Madīnah printed muṣḥaf relied on what was said by scholars of tafsīr, books of waqf such as Allāmah al-Dānī’s work al-Muktafā and Abū Jaʿfar al-Naḥḥās’s al-Qaṭʿ wa al-Iʾtināf, as well as what is found in maṣāḥif that were published earlier. Taking both of these sources into account, we can conclude that the places of stopping in the Madīnah printed muṣḥaf do not rely on one classical or contemporary source.¹⁵

As scholars differ on the interpretation of the verses of the Qurʾān, they also differ in the determination of the appropriate places to stop.

These are the differences in the symbols of stops and where there are placed. However, there are some other differences as well, such as the Madīnah printed muṣḥaf does not have any recommendations for stops at the ends of verses, which encourages the reader to stop at the end of every verse. However, the South Asian printed muṣḥaf reflects the connection between the meaning of the verses and those with a strong connection in meaning and grammar are marked with a

to encourage the reader to continue reciting. This can be helpful for those memorizing the Qurʾān. Some teachers encourage students to read through the ends of verses while memorizing to strengthen the connection between verses in their memory as well as to memorize the vowel on the last letter of the word at the end of a verse. As each verse end is marked with a symbol for stopping or continuing, the reciters know which verses can be joined and which ones should not be joined.

For more information on the science of waqf and ibtidāʾ, please see Maintaining the Meaning: An Introduction to Waqf and Ibtidāʾ. It is free to download at www.recitewithlove.com.

Divisions of the Qurʾān

The earliest known divisions of the Qurʾān were in groups of five and ten verses. We know that this practice existed while the ṣaḥabah were still living.¹⁶ Over time, Muslims developed many other ways of dividing the Qurʾān that would facilitate the completion of the whole Qurʾān in a week, or a month. The Madīnah printed muṣḥaf divides each juz (one thirtieth of the Qurʾān) into eight parts, with a flower marking the beginning of a new part. The South Asian printed muṣḥaf divides each juz into four parts, and it marks the beginning of a new part by mentioning whether it is the completion of a fourth, half, or three-quarters in the margin. The South Asian printed muṣḥaf also includes the division of rukuʿāt, or places where the topic is complete. These are also used in other maṣāḥif in the world, such as the Turkish and Kuwaiti muṣḥaf. These were designated by Ḥanafī scholars of Central Asia around 300 AH.¹⁷

Conclusion

What has been presented in this short article are some of the major ways in which the two contemporary maṣāḥif differ. All of their differences are supported by centuries of scholarship, and the understanding of reliable scholars. It is important to remember that even with all these small differences, the words of the Qurʾān in both copies remain the same. They are both the words of Allah .

I would also like to remind the reader that while this was a comparison of two contemporary copies, a similar analysis could be done with other maṣāḥif from other parts of the world, such as North Africa. These would be the main categories in which the maṣāḥif would differ.

The Ummah finds itself in dark times, and we need the strength that comes from unity and goodwill among believers to persevere through our trials. I pray that Allah makes this article a means for Muslims to have a better opinion of one another, and that understanding our maṣāḥif helps us to understand each other, all different, but still following the same dīn that has reached us through hundreds of years of scholarship and struggle. Āmīn.

Related:

– Structural Cohesion In The Quran: Heavenly Order

– Pursuing Islamic Scholarship Alongside Another Career? Guidance For Aspirants | Dr. Hatem El Haj

The post Behind The Differences In Contemporary Masahif appeared first on MuslimMatters.org.

Introducing, A Ramadan Quran Journal: A MuslimMatters Series

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“I Am Near”

by Aliyah Umm Raiyaan

There is one verse in the Qur’an that pulls on my heart more than any other. It does not matter how many times I read it or hear its melodious recitation. Even when I hear a scholar delve deep into its meaning and linguistic beauty, I cannot but find my heart completely enthralled and attached to its Owner. I cannot but smile at how truly Caring and Loving my Rabb, Allah (azza wa jal) is.

I love this verse so much that as I planned the first draft of my first book, Ramadan Reflections, I knew it had to be included within its pages. For this verse, with its beautiful preserved words that belong to a most Merciful Creator, is a light for what can often feel like a dark world. They are the compass in which we can navigate this confusing experience called life.

Allow me to introduce you to the words of Allah found in ayah 186 of Surah Baqarah. Allah says:

“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” [Surah Al-Baqarah: 2;186]

In my book, Ramadan Reflections, I wrote:

“When the Prophet was asked by his people about all types of matters – from questions about the crescent moon in verse 189 in Surah Baqarah to a question about the sacred months in verse 217 – Allah would respond through revelation upon Muhammad with ‘Qul’, meaning ‘Tell them’, followed by the answer. However, the verse quoted above is different. In this verse, there is a linguistic beauty in how Allah responds. He (azza wa jal) says, ‘When My servants ask you about Me, I am near.’ ‘Qul’ meaning ‘Tell them’ is removed, linguistically removing Muhammad from the response just as he is removed from the direct intimate connection experienced between servant and Lord in du’a. There is no intermediary. We have a direct line to Allah .”

Not only is Allah in this verse, telling us that He is near. By making it stand out linguistically, He proves to all of us that we must hold this to be ever so true. He wants us to know this is an absolute fact. Linguistically it is so and in reality, Ar-Raheem –The Especially Merciful- wants us to know it is so. This makes my heart swell. The way I see it is that my Lord wants, yes wants, me to know He is near. In the midst of my trials and challenges, He does not want me to ever doubt. When Shaytaan whispers uncertainties in my ear, my Rabb does not want me to ever question. When tests leave me feeling unrooted, Allah wants me to feel grounded. My Lord cares about me so much that He wants for me to feel safe and secure as I traverse this journey called life. He wants me, as an individual slave, to know He is near.

Through such simple words with a profound depth of linguistic beauty, preserved in the Qur’an from the moment it was revealed to the Prophet through the Angel Jibreel until the end of time – we learn that we have a Creator who is so Attentively Merciful towards us that He wants our souls to be in a state of complete wellbeing – emotionally, mentally and spiritually. And what greater way for us to be truly well than to know with surety that we are not alone and will never be alone? For He is Near.

With this knowledge, I am able to stand that little bit taller, knowing He is with me; close. With this knowledge, I need not anxiously wonder how I’ll get through the difficulties of my future because I know He is with me; ever so close. With this knowledge, I continue my striving as an imperfect soul upon an imperfect journey, knowing despite my imperfections and flaws, He is with me in ways that I will never truly be able to comprehend.

My Lord who created me knew before I was in the womb of my mother that I needed to know “I am Near.” This applies to all of us. Rabbul ‘Alameen has left no room for us to ever doubt His Closeness. He wants us to feel aided and protected during our brief encounter in this world. He is Ar-Rahmaan, Al Wadood. If this is a glimpse of His Care for us in this dunya, then I can only ponder on His Mercy that awaits us in the akhirah.

Related:

– A Ramadan Quran Journal: A MuslimMatters Series – [Juz 1] Reflections On The Opening Chapter

– Think Like Ibrahim | The Essence of Surah Baqarah | Shaykh Akram Nadwi

The post A Ramadan Quran Journal: A MuslimMatters Series – [Juz 2] “I Am Near” appeared first on MuslimMatters.org.

This is a continuation of a series on the structure and organization of the Quran. The goal is to help the reader appreciate the amazing coherence of Allah’s  word and dismantle the myth of the “random” and “unorganized” Quran.

سُورَة النَّصر

Sūrat an-Nasr

Sūrat an-Nasr (The Great Help) is a very short sūrah that some scholars argue is the last complete sūrah that was revealed¹ to the Messenger ﷺ and as such is a Madinan sūrah. It discusses the Messenger’s victory over the disbelievers of Arabia and the consequences of what Allah’s help entails.

When the contents are observed more closely, it appears that the sūrah forms a simple ring structure.

Connections

[A]/[A’] – The beginning of the sūrah reminds the Messenger ﷺ of the help and victory he was given by Allah ﷻ, which correlates with the ending exhorting the Messenger ﷺ to turn back to Allah ﷻ in worship. The pairing of a gift from Allah ﷻ with an enjoinment to worship is a recurring motif throughout the Quran (most famously in the linear flow of Sūrat al-Kawthar). The message is clear; the way we show gratitude to Allah ﷻ is by increasing in our worship and obedience of Him.

[B] – At the center of this sūrah appears to be the final piece of this formula. When Muslims express gratitude through our worship and obedience, then Allah ﷻ allows the religion to spread as a result. And the linear flow of the sūrah would dictate that if we see Islam spreading, then we should again express gratitude through worship, thus creating a positive feedback loop of aid, victory and devotion to Allah ﷻ. This is most easily seen in the dispersion of the message of Islam in the first few generations after the Messenger’s death.

And Allah ﷻ knows best.

*If the study of the Quran’s structure interests you, please check out Heavenly Order for many more examples of the Quran’s amazing organization and coherence.

Related:

– Structural Cohesion In The Quran: Heavenly Order

– Structural Cohesion In The Quran [A Series]: Surah Al-Asr

The post Structural Cohesion In The Quran [A Series]: Surah An-Nasr appeared first on MuslimMatters.org.

This is a continuation of a series on the structure and organization of the Quran. The goal is to help the reader appreciate the amazing coherence of Allah’s  word and dismantle the myth of the “random” and “unorganized” Quran.

سُورَة العَصر

Sūrat al-Asr

Sūrat al-Asr (Time Running Out) is one of the shortest suwar of the Quran, yet one of the densest in terms of meaning and guidance. The famous jurist, Imām Shāfi’ī, was recorded to have said that if the people only considered this sūrah, it alone would suffice them for their guidance.

In addition to its richness of content, it appears that the sūrah may be broken down and organized into a mirror structure:

Connections

[A]/[A’] – Allah ﷻ begins with an oath which inspires the believers with a sense of urgency. Time is running out! We do not have long to implement good works and internalize faith. This is paired with the believers enjoining one another with the traits most associated with time; patience and perseverance (ṣabr).¹

[B]/[B’] – One emphasizes their statements when the audience may not believe them, so it is appropriate that the second āyah of Surah al-Asr, which is grammatically emphasized on multiple levels (this is more easily seen in the Arabic), is paired with the enjoinment to advise one another with the Truth. If there was ever a reason to emphasize a point, it would be with regard to the ultimate Truth. 

[C]/[C’] – At the center lie two key attributes of the believers; belief and righteous actions. These two are paired together throughout the Quran to emphasize their important relationship. Good actions will not benefit us without proper belief. 

And Allah ﷻ knows best.

[If the study of the Quran’s structure interests you, please check out Heavenly Order for many more examples of the Quran’s amazing organization and coherence.]

Related:

– Structural Cohesion In The Quran: Heavenly Order

– Structural Cohesion In The Quran [A Series]: Surah Al Muzzammil

The post Structural Cohesion In The Quran [A Series]: Surah Al-Asr appeared first on MuslimMatters.org.

Whether you’re home-schooling, embarking on a public school journey, sending your teenagers off to college, or even wondering how to tackle LGBTQ-related questions with the kids, we’ve got you covered with another MM Recap; this time with useful and relevant schooling-centered articles from the MM archives. Have a read!

Podcasts

 – [Podcast] Man2Man: Public School, Islamic School, Or Homeschool Education? | Omar Abdul Fatah

[Podcast] Public School, Islamic School, Or Homeschool Education? | Omar Abdul Fatah

– [Podcast] Man2Man: The LGBTQ+ Curriculum, Public Schools, & Islamic Values | Omar Abdul Fatah

[Podcast] Man2Man: The LGBTQ+ Curriculum, Public Schools, & Islamic Values | Omar Abdul Fatah

– Podcast: A Critical Look At Islamic Pedagogy

Podcast: A Critical Look At Islamic Pedagogy

– Podcast: Spare The Rod, Spoil The Child? Corporal Punishment & Islamic Education

Podcast: Spare The Rod, Spoil The Child? Corporal Punishment & Islamic Education

Back-to-School Advice

– Advice To Students Starting A New School Year

Advice To Students Starting A New School Year

– From Muslim Parents To Educators: A Back To School Resource

From Muslim Parents To Educators: A Back To School Resource

– MuslimKidsMatter | How to Survive School Without Swearing

MuslimKidsMatter | How to Survive School Without Swearing

Homeschooling

– 12 Tips For Suddenly-At-Home-Schoolers

12 Tips For Suddenly-At-Home-Schoolers

– MuslimKidsMatter | Stereotypes About Homeschooling: The Kids’ Response

MuslimKidsMatter | Stereotypes About Homeschooling: The Kids’ Response

– Is Homeschooling for Losers?

Is Homeschooling for Losers?

– Teaching Your Kids Time Management

Teaching Your Kids Time Management

– The Adventures of Homeschooling

The Adventures of Homeschooling

Islamic School

– 14 Topics All Islamic Schools Should Address During High School | Dr Shadee Elmasry

14 Topics All Islamic Schools Should Address During High School | Dr Shadee Elmasry

– Lessons from Ibrahim: Sacrifice and Islamic Schools

Lessons from Ibrahim: Sacrifice and Islamic Schools

– Child + Teacher + Parent = Quran Lessons

Child + Teacher + Parent = Quran Lessons

– Revitalizing Islamic Education for Children

Revitalizing Islamic Education for Children

University/College

– From The Chaplain’s Desk: Serve Others, Seek Knowledge, And Study The Quran

From The Chaplain’s Desk: Serve Others, Seek Knowledge, And Study The Quran

– Three Musts for Every Muslim College Student This Year

Three Musts for Every Muslim College Student This Year

– Navigating the College Experience: Nihal’s Narrative

Navigating the College Experience: Nihal’s Narrative

– How University Made Me a Better Muslim

How University Made Me a Better Muslim

– Advice for New University Students: Work Hard, Play Hard, PRAY harder

Advice for New University Students: Work Hard, Play Hard, PRAY harder

Sex-Ed

– Why Sex-Ed Should Be Given at Home and not in Public Schools

Why Sex-Ed Should Be Given at Home and not in Public Schools

– Sticky Situations: Helping Muslim Kids Navigate LGBTQ

Sticky Situations: Helping Muslim Kids Navigate LGBTQ

Parenting Series | Part V(b): The Reality of Sex-Education in Public Schools

Parenting Series | Part V(b): The Reality of Sex-Education in Public Schools

Parenting Series | Part VI: Sexual Education from an Islamic Perspective

Parenting Series | Part VI: Sexual Education from an Islamic Perspective

For Educators

– New School Year- Two Important Questions Teachers Should Ask Themselves

New School Year- Two Important Questions Teachers Should Ask Themselves

Rethinking How We Teach The Topic Of Sīrah In K-12 Settings

Rethinking How We Teach The Topic Of Sīrah In K-12 Settings

– O! Teacher, Stop Teaching

O! Teacher, Stop Teaching

Politics

– Islamophobia In American Public Schools

Islamophobia In American Public Schools

– Why American Muslims Should Celebrate A SCOTUS Victory For Christian Private Schools

Why American Muslims Should Celebrate A SCOTUS Victory For Christian Private Schools

– The Black Muslim Experience In K-12 Education

The Black Muslim Experience In K-12 Education

Is there a topic we’ve missed out on that you’d love to read/learn more about? Do let us know in the comments section below.

The post The MM Recap: Your Back-to-School Resource [Muslim Edition] appeared first on MuslimMatters.org.

The aspiration to become a scholar while maintaining another profession is commendable and not entirely unrealistic. Nonetheless, some might be driven by questionable or less-than-ideal motives toward this ambition, and many often overlook the sacrifices required and hesitate to make them. It remains vital to uplift and inspire aspirants. This is because some genuinely seek this path for the sake of Allah , or simply because they have a deep affection for acquiring knowledge. This affection, even if not the highest aspiration, is still sincere and not for mere posturing. There are numerous advantages in supporting, rather than discouraging, this inclination. Here are some:

1. The cadre of individuals devoted exclusively to imamate roles and the instruction of Islamic sciences is notably sparse due to various reasons. Notably, many communities either lack the capacity or the willingness to properly support additional roles in this arena. This is bound to hinder the effective dissemination of Islamic knowledge and the revitalization of the ummah. While these dedicated individuals undeniably form the cornerstone of this domain, they also need assistance.
2. Certain professions in various societies draw intelligent individuals, either out of personal choice or familial expectations. Denying them the chance to follow their passion is not just unjust to them, but also a disservice to the advancement of Islamic knowledge.
3. Though only a few might achieve profound expertise and become true scholars, many can gain enough insight to positively influence the community’s overall understanding of Islam. Even if they ultimately do not impart any teachings, their mere presence will have a positive impact. An imam, tasked with educating a congregation lacking basic Islamic literacy, may feel less inspired to prepare or even further his own learning.
4. Individuals proficient in both Islamic scholarship and other fields have a unique opportunity. They can bridge the gap between these disciplines, fostering a dialogue that would be otherwise not as accessible. Consider the intersections of economics with Sharia, or Sharia’s overlap with political science, medicine, psychology, and so forth.
5. The effects of deepening one’s understanding of Allah and His words, not only for oneself but also for one’s immediate circle, are profound. With pure intentions, the pursuit of ‘ma‘rifah‘ becomes unparalleled.

In this article, I will inshaAllah, provide my advice to individuals from various professional backgrounds who aspire to pursue Islamic scholarship.

The Essentials

Imam Aḥmad once stated:

لا ينبغي للرجل أن ينصب نفسه للفتيا حتى يكون فيه خمس خصال:

1. أن تكون له نية، فإن لم يكن له نية؛ لم يكن عليه نور ولا على كلامه نور
2. أن يكون له حلم ووقار وسكينة
3. أن يكون قوياً على ما هو فيه وعلى معرفته
4. الكفاية وإلا مضغه الناس
5. معرفة الناس

A man should not take on the position of a mufti unless he has five traits:

1. He should have a niyyah (intention); for without an intention, there will be no light for them, nor will there be light upon their words
2. He should have forbearance, dignity, and tranquility
3. He should be competent in his role and in his knowledge
4. He should be self-sufficient; otherwise, people will “chew him up.”
5. He should have awareness [of the conditions] of the people.¹

You might wonder about the relevance of this for a novice, asking why I cite Imam Ahmad instead of Imam al-Shafi’ee’s six prerequisites for learners. I’ll touch upon Imam al-Shafi’ee’s points soon, but Imam Ahmad’s words resonate deeply here, capturing the essence of what’s vital at both the beginning and culmination of one’s scholarly journey. He emphasized:

1. Intention
2. Character
3. Competency
4. Resources
5. Situational Awareness

 – Intention: This embodies your devotion to Allah . It is paramount for the acceptance of deeds alongside adherence to the Prophet’s way. They collectively symbolize the spirit of the kalimah. If you struggle with your daily awrâd, your prayers, or attending to your parents’ needs, it may be time to reassess your intentions. While volumes have been written about maintaining and purifying intention, here’s a brief guidance for the student of knowledge: Strive for humility, introspect if increased knowledge causes arrogance, seek the companionship of the righteous, be diligent in acts of devotion, and adjust your learning focus if you doubt your intention, but never cease learning.

 – Character: Beyond the important traits highlighted by the Imam, steer clear of conceit, arrogance, jealousy, and recklessness. New knowledge might be exhilarating, but let it remind you of the vastness of what remains unknown. Recognize that while you might excel in two fields, others, with the same aptitude, dedicated to a single field haven’t been idle. Show great respect to those wholly committed to Islamic education and community service. In scholarly gatherings, mention your other profession only when truly pertinent. Understand that forgoing community compensation isn’t necessarily a magnanimous act. Those who accept such earnings often forego other lucrative opportunities to serve the deen and the community. Should you later be offered honoraria as a teacher, accept gracefully, and use them as you wish; it’s likely more halal than other sources of income, and you should not disrupt the customary conventions. Finally, avoid audaciousness and recklessness, and never speak or advise on matters beyond your knowledge.

 – Competency/Aptitude: Imam al-Shafi‘ee highlights six prerequisites for scholarship in his poem: intelligence, eagerness, diligence, resources, guidance from a teacher, and a long time. Three pertain to personal aptitude, and the remaining to external resources. It’s essential to introspect and gauge your own strengths and limitations without drawing comparisons to others. Ensure your physical and emotional wellness and approach your studies strategically. If you like lengthy rest, ample socialization, and “play”, this scholarly journey might be challenging. Also, learning Islamic sciences requires mental resources—perhaps even more than other academic fields. If you struggle in “secular” studies, this should signal caution as Islamic studies can be even more demanding. Instead, consider focusing on foundational areas that will help you be among those who have true belief and act righteously آمنوا وعملوا الصالحات, like aqeedah, fiqh, suluk (including sira here), as well as the tafseer of the Quran and hadith. If Allah facilitates this learning for you, go back and study the technical supportive sciences.

 – Resources: Your scholarly journey will demand both time and financial investment. Striving for excellence in your profession is paramount, as anything less not only undermines the knowledge you’ve acquired but is also unbefitting of a dedicated Muslim. Having said that, let us also be honest. While it’s vital for Muslims to achieve prominence in their respective fields, you’ve chosen to prioritize Islamic scholarship over complete professional dedication. This choice indicates that you may not reach the pinnacle of your profession. It also means that you should select a profession or specialty that offers the flexibility required for dedication to Islamic studies. This might mean opting for part-time positions at times or taking extended breaks for immersive study experiences. Although technological advancements like online courses offer invaluable resources, the traditional mentor-student relationship remains irreplaceable, and journeying in pursuit of knowledge will never become obsolete.

 – Situational Awareness: Recognize both your strengths and the community’s needs. For instance, if living in the US, becoming the leading Mâliki or Ḥanbali faqeeh might not be your calling. Seek breadth before depth in knowledge, tailoring it to community needs.

At the Crossroads

Circumstances vary widely, but I’ll still try to address the frequently asked questions at the start of the journey to Islamic scholarship:

1. Should I learn Arabic first?

PC: Debby Hudson (unsplash)

It depends. If you’re close to the required competency for studying Islam in Arabic, go ahead and focus on reaching that level. If not, there are two choices. If you’re completely determined to be a scholar, start with Arabic and study all Islamic sciences in it. I say this despite dedicating years to the cause of facilitating Islamic studies in English. Teaching Islam in English still has value, especially for those who simply want to be teachers and preachers. Completing a BA in traditional Islamic studies in English, coupled with enhanced Arabic skills upon program culmination, is likely better than a degree from a conventional mainstream university. Also, some who want to become scholars may lose patience starting with Arabic, and give up before learning enough about Islam. It’s like waiting in line for utensils when food is ready. If you let them progress in both, they may continue wanting to learn and perfect their Arabic. Those studying in Arabic also need good Islamic English vocabulary if they plan to teach English speakers.

2. Should I delay marriage, and what if I’m married?

If married, be a good spouse; it might bring barakah to your learning. Around three decades ago, I encountered a student who contemplated divorce to devote more time to the pursuit of knowledge. To me, it seemed counterintuitive to start a path to the pleasure of Allah by obeying the Shayṭân. For unmarried individuals who have the flexibility to postpone marriage, considering a delay of a few years to gain a solid foundation in learning could prove advantageous.

3. Should I enroll in a program?

Traditional study with mentors is like homeschooling. You need motivation, organization, and resolve. Still, I suggest enrolling in a program for a degree. The degree opens doors, and a structured program ensures balanced studies.

4. In-person vs. online, university vs. madrasa?

Given the option, I lean towards in-person learning; however, online study provides valuable flexibility, with certain programs offering a well-balanced mix of synchronous and asynchronous instruction. No matter what you choose, face-to-face with scholars is still irreplaceable and journeying for the pursuit of knowledge will never become obsolete. Regarding the university vs. madrasa question, curriculum and faculty matter more than names.

5. Studying with Salafis or Sufis?

Although I’m against forming rigid groups, I don’t advocate for relativism and my epistemological, creedal, and fiqhi orientations are clear. However, the matter at hand is not simply a binary distinction. “Rabbani Salafism” and “Sunni Sufism” frequently converge, transcending their more extreme elements (and many scholars do not use those denominators). By the time you decide to pursue scholarship, it’s improbable that your stance hasn’t formed. Yet, if still uncertain, take more time to make an informed decision. In the interim, occupy your time with universal treasures: memorize the Quran and Hadith. Regardless of your eventual choices, these will always prove invaluable. In your chosen program, absorb as much as possible, honoring and loving your mentors while remaining open to learning beyond program confines.

6. Taking a gap year(s)?

Depends on circumstances and career. Gap years can be useful, focusing on Arabic and Quran memorization and understanding. If not feasible now, do your best and hope for opportunities later.

7. Should I study abroad?

Yes, if possible. But you can make significant progress without travel. Immersive study experiences help, and living in an Arabic-speaking country improves spoken Arabic. While not crucial for comprehending Islamic texts, this skill holds value in diverse societies and international Islamic engagements.

Navigate these crossroads with careful consideration, yet avoid becoming paralyzed by indecision. It is never too late or too hard. Strive with determination, pursuing your unique potential within your unique circumstances, and refrain from competition with others for prominence. Remember, if this is being done for Allah and the betterment of your soul, the acquisition of knowledge is always beneficial and knows no limits. If it is not, you risk becoming among those who labor tirelessly but in vain. عاملة ناصبة May Allah safeguard both us and you from such a compounded loss.

What Are We Learning?

PC: Masjid Pogung Dalangang (unsplash)

This religion centers around faith and righteousness (al-imân and al-‘amal al-ṣâliḥ). Consequently, the core sciences encompass the following end sciences (علوم المقاصد أو الغايات – ‘Ulûm al-Maqâṣid or al-Ghâyât):

1. ‘Aqîdah (العقيدة – Creed): Rectifying our beliefs.
2. Fiqh (الفقه – Jurisprudence): Directing our exterior actions, inclusive of al-‘Adâb al-Shar‘îyah (الآداب الشرعية): Etiquettes, such as dressing, eating, recitation, hosting, etc.
3. Tazkiyah (التزكية), also known as Taṣawwuf: Centered around spirituality and character traits like devotion, goodwill, and humbleness to refine our inner being or al-‘amal al-bâṭin (actions of the interior). The sira and shamâ’il (Prophet’s biography and physical and moral character) also largely fall into this category. A component of this is also adopting the correct methodology or guidelines for acquiring and applying this knowledge.

The hadîth of Jibreel about Islam, Îmân, and Iḥsân indeed alludes to these three divisions.

All these derive from revelation: the Qur’an and its clarifier, the Sunnah of the Messenger . Thus, naturally:

4. Tafsîr and Tajwîd (التفسير والتجويد Exegesis and the art of correct recitation) of the Qur’an and
5. Shurooḥ al-Sunnah (شروح السنة – Commentaries on the Sunnah)

are two pivotal core sciences, which may be called (علوم المصادر – ‘Ulûm al-Maṣâdir or sources).

For the average Muslim, a good basic understanding of these five core branches of knowledge is typically sufficient. Apart from memorizing a portion of the Qur’an in Arabic, they can be learned in any language.

For the dedicated student, additional auxiliary subjects enhance the understanding of the above. These can be segmented into alât (tools) and mukammilât (complements).

 – Arabic Sciences: The Foremost Tool

1. Imlâ’ (الإملاء – Writing rules/Spelling).
2. Naḥw (النحو – Grammar).
3. Ṣarf (الصرف – Morphology).
4. Balâghah (البلاغة – Rhetoric), incorporating three subdivisions: البيان والمعاني والبديع Bayân (Clear Expressions and Figures of Speech), Ma‘âni (Meanings and Semantics), and Badee‘ (Rhetorical Embellishments). (Having a foundation in Naḥw is a prerequisite.)
5. Al-‘Arooḍ (العروض – Patterns of Meter in Arabic poetry): a complementary science.

 – For Qur’anic comprehension:

1. ‘Ulûm al-Qur’ân (علوم القرآن – Quranic Sciences).
2. Uṣool al-Tafsîr (أصول التفسير – Principles of Exegesis).
3. Qirâ’ât (القراءات – Recitations of the Qur’an): It’s only essential to know their impact on interpretations.

 – For Hadîth comprehension:

‘Ulûm al-Hadith and Hadith terminology (علوم ومصطلح الحديث). Ibn al-Ṣalâḥ identifies 65 of them, but they primarily fall under:

1. al-Riwâyah (الرواية – Narration): Concerning what’s attributed to the Prophet and his companions in terms of transmission and articulation.
2. al-Dirâyah (الدراية – Understanding): Involving the Isnâd (chain of transmission) and the Matn (text or actual content), delving into their conditions. Part of hadith sciences are التراجم والطبقات tarâjim and ṭabaqât to recognize narrators and chains, and الجرح والتعديل jarḥ and ta‘deel to evaluate the credibility of the narrators and علل ‘ilal to detect subtle defects/irregularities in the matn or sanad.

 – For Fiqh:

1. Madâkhil (كتب المداخل): Introductory books that could familiarize you with a subject or a madhhab. For example, al-Madkhal by Ibn Badrân gives you an overview or bird’s-eye view of the Ḥanbali madhhab and its terminology.
2. Târikh al-Tashree‘ (تاريخ التشريع – History of Legislation).
3. Uṣool al-Fiqh (أصول الفقه – Principles of Islamic Jurisprudence).
4. Al-Qawâ‘id al-Fiqhîyah (القواعد الفقهية – Jurisprudential Maxims).
5. Maqâṣid al-Shari‘a (المقاصد – Objectives or Goals of Islamic Law).
6. Takhreej al-Furoo‘ ‘ala al-Uṣool (تخريج الفروع على الأصول – tracing particular rulings to the principles). One might think of it as the study of “applied uṣool”.
7. Fiqh al-Wâqi‘ (فقه الواقع – Understanding of Reality). Basic understanding in related subjects in disciplines like medicine, psychology, math, astronomy, economics, political science, etc., is essential for fatwa-related matters, for the phase of تحقيق المناطات (ascertainment of effective causes in the object of fatwa).

 – For ‘Aqîdah:

1. Study of Firaq and Niḥal (الفرق والنحل) – Sects and comparative theology (and you may add unorthodox philosophies affecting beliefs here as well).

  – Islamic History:

The sîrah of the Prophet and his shamâ’il are integral parts of Tazkiyah. However, a comprehensive understanding requires knowledge of battles, geographic landmarks, and significant events. It’s also important to be acquainted with the history of the rightly guided caliphate, the expansive Muslim empires, and contemporary situations. Additionally, learning about the biographies of the Companions, eminent scholars, devoted mujahids, and worshippers further enriches Tazkiyah.

  – Sciences for Educators and Muslim Apologists:

1. Al-Ta‘beer wa al-Inshâ’ (التعبير والإنشاء – Expression and Composition).
2. Khaṭâbah (الخطابة – Oratory or Public Speaking).
3. Research Methodologies (مناهج البحث).
4. Adab and Poetry (الأدب والشعر): This pertains to literature and poetry in Arabic as well as the chosen language for delivery.
5. Contemporary Islamic Thought and Movements (الفكر الإسلامي المعاصر والحركات الإسلامية): This encompasses مناهج التغيير, which refers to the proposed methodologies for reform and renaissance.
6. Uṣool al-Da‘wah (أصول الدعوة): Whether or not you view it as a distinct discipline, recognizing it separately ensures it receives its deserved attention.
7. Logic (المنطق): In my view, its significance is somewhere between Imam al-Ghazali’s passionate advocacy and Imam Ibn Taymiyyah’s brilliant reservations. (Interestingly, I’m currently writing a book on Aristotelian logic, integrating Taymiyyan critiques. The goal is to offer like-minded students an opportunity to reap the benefits of this field without becoming unduly trapped by it or adhering to antiquated notions—as pointed out not only by Imam Ibn Taymiyyah but also by contemporary logicians.)
8. Philosophy (الفلسفة): It might be surprising coming from a Ḥanbali, but I firmly believe that those who have deeply immersed themselves in Islamic sciences, and whose intellects and hearts are illuminated by the divine revelation, would benefit from delving into philosophy. While not every philosophical thought diverges from orthodoxy, understanding even the more unorthodox theories by some of us is essential. This knowledge equips some of us to address and counter these ideas, especially given their pervasive influence on public thought.

Once you’ve grasped the fundamental tenets of scholarship, a plethora of advanced sciences awaits exploration. Consider, for instance, the Fiqh branch known as النظريات الفقهية (legal theories). This discipline provides a theoretical underpinning for understanding the law and its nuances in specific scenarios, like contracts or ownership. In the Western tradition, legal theories delve into the very nature of law, the intricacies of legal systems, and the logic of jurisprudential reasoning. Such discussions bear similarities to the subjects of maqâṣid and uṣool. However, it’s advisable not to delve into this during the initial stages of study. According to Ibn Khaldun’s three-tiered categorization, this would fall under level 3. Yet, in a more segmented system, it might be positioned further along the learning curve.

Lastly, consider utilizing an Excel sheet to monitor your progress. On the X-axis, enumerate the subjects, while on the Y-axis, denote 3-5 tiers of proficiency (or the other way around!). This visual representation can be a valuable tool in tracking your growth and achievements. The specific texts to study within each tier should come recommended by your instructors.

Practical Tips

Expanding on the suggestion to utilize an Excel sheet to monitor your advancement across various subjects and proficiency tiers, we’ll start our tips by delving into the role of technology.

Technology

PC: GR stocks (unsplash)

Remember, احرص على ما ينفعك – “Be keen on what benefits you.” Avoid getting caught up in mere formalities (رسوم) and ritualism. Don’t be swayed by the sarcasm of those who relish negativity. You might not possess the memory of al-Bukhari or the tranquility of our predecessors. Hence, utilize what’s available to you:

YouTube and various recordings can be invaluable. Videos often have an edge over audio, but both are valuable. Inquire about the most insightful shurooḥ. The best isn’t necessarily the most comprehensive. If you’re at a beginner’s level and the instructor spends half an hour on the letter “bâ’ – ب” in Bismillah, consider exploring another series.

Embrace apps like Anki to aid memorization. I sometimes wish we had access to these during our younger years; they might have been more beneficial than traditional card decks. But if you’re partial to card decks, go with what works best for you.

There’s an array of helpful software out there. The keyword, however, is “helpful.” Set clear goals. If you come across software showcasing trees of narrators, temper your excitement if the time isn’t right.

Books

While it’s tempting, you can’t purchase every book that piques your interest. Utilize platforms like al-Shâmilah to save money and space. These can also expedite your research and search processes. Nonetheless, there will always be certain editions and unique books not available on these platforms.

Engage with the books of turâth. The continuity of this knowledge shouldn’t suffer from epistemic disruptions. We mustn’t sever our ties with tradition. However, at times, contemporary authors offer invaluable insights that enhance your understanding. Al-Naḥw al-Wâḍiḥ, written by authors who weren’t even sheikhs, is a case in point, as is al-Balâghah al-Wâḍiḥ. Study al-Agurromiyyah, but also works by modern scholars. If your mentor suggests moving from al-Naḥw al-Wâḍiḥ to Qaṭr al-Nada, heed their advice. Not every “traditional” book demands your attention.

Always seek the best editions; inquire before purchasing. When you read a version of ṣaḥeeḥ al-Bukhari, such as those printed by Dâr al-Ta’ṣeel or Bayt al-Sunnah (all indebted to al-Sulṭâniyah), you’ll find fewer errors in ḍabṭ (tashkeel) and gain added insights from footnotes discussing manuscript variations, among other aspects.

Memorization vs. Understanding

Individual strengths vary. Some are endowed with photographic memories, while others possess analytical prowess. Age is also a factor. If you’re in your late teens or early twenties, strive to memorize some essential mutoon. For those older, prioritize understanding, but attempt to memorize crucial pieces: the Quran and about 1,000 hadiths of aḥkâm and 1,000 in assorted fields. Selections from Bulugh al-Marâm and Riyâḍ al-Ṣâliḥeen are excellent sources, especially if you filter out repetitions. If this seems daunting, begin with the forty hadiths and ‘Umdat al-Aḥkâm, expanding as you delve into relevant topics. The essence is to persevere, but not to squander excessive time fruitlessly.

إِذا لَم تَستَطِع شَيئاً فَدَعهُ وَجاوِزهُ إِلى ما تَستَطيعُ

“When a task eludes your grasp, leave it and pursue that which is attainable.”

Always remember, you’re essentially competing against your own potential. Some individuals may surpass you in intellect or memory. If you precede them to paradise, that’s the ultimate victory. If not, seek to enhance your position therein or, at the very least, secure a place.

Studying Methodology and Techniques

PC: Andrew Neel (unsplash)

Prioritize books in the genre of madâkhil. These can simplify your subject comprehension. Before diving into a subject, consult your mentors regarding the best introductory resources. Madkhal, after all, signifies “entrance.”

Reading a single book thrice is often more beneficial than exploring three separate books on the same topic. Noteworthy scholars have revisited seminal works, such as al-Bukhari, countless times. Some were even eponymously identified with specific books due to their mastery and frequent teachings, e.g., al-Faṣeeḥi, al-Tanbeehi, al-Wajeezi, al-Minhâji, al-Kâfeeji, al-Ta‘jeezi, and so forth.

Maintain your focus on the current study. Avoid excessive ḥawâshi (marginalia) and try not to out-prepare your instructor. Over-preparation can lead to imbalances in your knowledge, reduce exposure to other subjects, and possibly foster arrogance, diminishing your respect for mentors.

When transitioning from one level to the next, if a significant amount of time has passed since you last read the book from the previous level, take a moment to quickly review it. Transitioning to advanced levels necessitates revisiting foundational concepts, allowing knowledge to develop in concentric layers, with foundational concepts serving as the nucleus. Organizing information mentally and proper archival is crucial.

Some scholars advise focusing on one subject at a time; this may be too difficult for someone enrolled in a program. However, aside from your revision of the Quran and a dedicated time for revision or other محفوظات maḥfoożât, do not study more subjects than what is covered in your program. If you are not enrolled in a program or paced by your instructors, study one or two subjects at a time, giving them your entire focus (until they feature in your dreams)!

If you are enrolled in a program, follow the order they give you. If not, scholars have different focuses and views on the order of learning various subjects. I will defer to your instructors. However, Manṭiq (logic) is a bit problematic. The advice is to learn it after immersion in the revelation illuminates your heart and mind. However, it is considered a tool for the other sciences, which should naturally be learned early. Honestly, you do not need it for the required knowledge or level 1 of the scholarly path. When you read it before level 2, approach it as a way to organize your thinking, knowing that most of the Aristotelian logic taught in different seminaries and by various teachers has outdated concepts, and some are based on metaphysical concepts contrary to ours. Should you read Imam Ibn Taymiyyah’s Response to the Logicians along with your first reading of Logic? Maybe not. However, remain cautious until you can read it, or Imam al-Suyooṭi’s abbreviation of it, or some contemporary taqreeb (simplification) of it.

As a general rule, be balanced, and do not advance to level 2 or 3 in one subject before finishing level 1 in all. The one exception is probably Arabic; based on the advice of your teachers, you might finish more than one level after you have learned al-‘Ilm al-Wâjib (Required knowledge).

Teaching for Retention

Teach the subject you are learning to your spouse or bring a few teenagers to the masjid and try to simplify it for them. No, you are not using human beings as a means. You are benefiting them with this exposure. If there is a subject that you don’t find someone who can benefit from now, pretend to prepare a lecture and try to organize your thoughts, either in your mind or on paper, which is better. Use diagrams and visual aids, especially if you are a visual person.

Balance between End and Auxiliary Subjects

Do not skip over ‘Uloom al-‘Âlah (Tools). However, do not waste your life studying them beyond the reason for which you embarked on studying them. If you live in the West, it may not be your calling to be the Ibn Hishâm al-Naḥwi of your time, unless you so wish; then that is different!

Ibn Khaldūn said,

وأمّا ‌العلوم ‌الّتي ‌هي ‌آلة ‌لغيرها مثل العربيّة والمنطق وأمثالهما فلا ينبغي أن ينظر فيها إلّا من حيث هي آلة لذلك الغير فقط. ولا يوسّع فيها الكلام ولا تفرّع المسائل لأنّ ذلك مخرج لها عن المقصود إذ المقصود منها ما هي آلة له لا غير. فكلّما خرجت عن ذلك خرجت عن المقصود وصار الاشتغال بها لغوا مع ما فيه من صعوبة الحصول على ملكتها بطولها وكثرة فروعها. وربّما يكون ذلك عائقا عن تحصيل العلوم المقصودة بالذّات لطول وسائلها.

“As for the sciences that are tools for other objectives, such as the Arabic language, logic, and their likes, they should only be considered insofar as they are tools for that other purpose. There shouldn’t be excessive discourse about them because that would divert them from their intended purpose. Their primary aim is what they serve as tools for, nothing else. Every time they deviate from this, they stray from their true objective, making engagement in them pointless, especially given the difficulty in mastering them due to their length and numerous branches. Sometimes, this can be an obstacle to acquiring the knowledge that is intended in and of itself because the means to that end become too lengthy.”²

Still, when you move to the end sciences, focus on concepts. One of the obstacles to learning, according to Ibn Khaldun, is the fascination with terms, minutiae, and subtleties with no practical utility. Do not get trapped by that. And if you fear that someone will mention a term you didn’t know, your heart is not in the right place. When they do, ask them what they mean by it. No one knows all those terms. So, focus on practical concepts; life is short.

Stay Focused and Motivated

While some of this has been mentioned before, it’s worth reiterating. Pay attention to your intention and stay focused. Monitor your progress and remain motivated. Find peers to accompany and assist you during your journey until you can proceed on your own. Read about the biographies of great scholars and the virtues of knowledge. Stay fit physically, mentally, and more importantly, spiritually. Every time you learn something, try to implement it. Imam Ahmad hired a ḥajjâm and gave him one dinâr because he related a hadith from the Prophet that he did. Make plenty of du‘â’ for it is He who bestows all good and withholds.

واتقوا الله ويعلمكم الله And fear Allah, and Allah will teach you. [Surah Al-Baqarah; 2:282]

Muwaffaqoon insha-Allah

وصلى الله على محمد والحمد لله رب العالمين

Related:

– A Guide for Studying Arabic and Quran in Morocco – MuslimMatters.org

– On Maintaining Work-Life Balance While Memorizing The Quran – MuslimMatters.org

The post Pursuing Islamic Scholarship Alongside Another Career? Guidance For Aspirants | Dr. Hatem El Haj appeared first on MuslimMatters.org.