“And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant.” (Qur’ān, Sūrah Nisā’ (4), verse 86)

Learning anything is always a long-term commitment, especially, when it comes to learning about Islam. People in the past even after studying years under experts would be heard saying they don’t know to certain, on occasions.

Allah (ﷻ) has blessed us with ‘aql above the animals, who merely act according to their desires. At the same time however, ‘aql is not boundless and all-powerful. If we were to look at the verses of the Qur’an closely, it’s clear that its recipients (ie prophets) and its targets (ie humankind) are rational human beings, who are supposed to have the capacity to understand, interpret, and accept the message sent to them.

Sufism means drawing near to Allah through knowledge and action. Thus, the Sufi is the one drawn near. Today, in the Islamic lands, this title is generally applied not to the one drawn near to Allah, but rather to those who cling to certain outward manners and forms. Moreover, how many people close to Allah in the lands are not known as Sufis, simply because they do not adorn themselves in the garb of the Sufis?

This question is something that I’ve always wanted to find the answer to. Since starting my journey in learning the Quran and related sciences I’ve always been intrigued by the nature of the Quran and how this book was and is a way of life for Muslims throughout the years.

The difference between اذا and ان when it comes to its usage in the Qur’ān.

The preposition إذا is used for an indefinite matter or something which is certain of happening. Whereas إن is used for a matter within which there is no certainty.

 An excerpt translated from the Dars-e-Tirmidhi of Mufti Taqi Usmani. 

Attaining aḥādīth from a shaykh technically is known as taḥammul (تحمل) and this branches off into 5 types.[1]

In the Name of Allāh

There are 2 things:

1) the authenticity of Hadith; in which the status of the Hadiths’ text and chain is concerned, and

2) the authority of Hadith; in which the authority that Hadith holds in Islamic rulings is concerned.

In the following hadith the Messenger of Allah (Salla’Llahu ‘alayhi wa sallam) draws a comparison for our understanding and make clear the example of knowledge and its recipients.