All of our courses include various different areas of Islamic teachings, each of which have specific areas. Below are a list of courses available to all our students.
Courses we teach
- Morajaah (revision)
- Reading Qur’an
- Tajweed (ruling of reading)
The ARABIC LANGUAGE
- Nahw (Grammar)
- Sarf (Morphology)
- Balaghah (a science dealing with the eloquence of the Arabic language)
- Al Aqeedah (Creed)
- Al Iqlaqh (practice of virtue, morality and manners in Islamic theology)
- Ahadith (Practices of the prophet)
- Seerah (Life of the prophet)
- Stories of the companions
More in depth understanding on the Arabic Language courses
- ‘la tashrubil-laban wa ta’kulu as-samak’
- ‘la tashrubil-laban wa ta’kulis-samak’
- ‘la tashrubil-laban wa ta’kula as-samak’
What is the difference between these three in meaning? The difference between them is in the ending of the verb ‘ta’kul’ which means to eat. In the first sentence ‘ta’kul’ ends with a dummah. In the second sentence the verb ‘ta’kul ends with a sukuun. In the third sentence however, the last letter of ‘ta’kul’ ends with a fathah. The difference occurs because of the different usages for the ‘waw’. In the first sentence the ‘waw’ is the ‘waw’ signifying a separation. It means, “Do not drink the milk (but no problem) and your eating fish. In the second sentence the ‘waw’ is the ‘waw’ of joining. The sentence means, “do not drink the milk or eat the fish.” In the third sentence the ‘waw’ signifies a unity of action (ma’aiyah). This sentence means, “do not drink the milk and eat the fish at the same time.” All of these changes in meaning took place due to the type of ‘waw’ used. The changes were not only in the actual structure of the harakaat in the words, but also in the meaning of the sentences.
Let us take the word ‘scale in Arabic. It is called ‘meezaan’. This word comes from the root verb ‘wazana’ which means to weigh. According to a principle of sarf the thing which is used to do this action will sound like ‘mif’aal’. If we were to apply this principle here the item used for the act of weighing would be ‘meewzaan’. Due to the difficulty found in pronouncing that upon the tonque we replace the ‘waw’ with a ‘yaa’ to make it easier. This simplification is broken down into set principles known in sarf. Properly applying principles of sarf can sometimes spell the difference between imaan and kufr. For example Allah said about himself in the Qur’an that he is ‘al-musaawir’-the fashioner. If someone was to pronounce the ‘waw’ with a fathah instead of a kasrah the word would mean ‘al-musaawar’-the fashioned one (the one fashioned by another). Of course the ignorant one making this mistake would be excused but this simply shows you the importance of sarf in the Arabic language.
Allah then said, “and to make it known those who are liars” in this part of the ayah Allah speaks about those who didn’t pass the test as being liars. Here he used the word’ kaadhibeen’. In the science of balaghah we learn that this descriptive word-or sifah implies an established state of the person who is described with this quality. Allah spoke about the Jews and how they disbelieved in some of the prophets and some they even killed. This was mentioned in the past tense in surah al baqarah. However when we look at the ayah we see a special rule of balaghah that gives us more meaning that what is found in the English translation. Allah said about them, “fa fareeqan kadh’dhabtum wa fareeqan taq’tuluun.” “So a group of them you denied and a group of them you killed.” Allah spoke about them saying that they denied a group of the prophets. He used the past tense verb kadh’dhabtum. However we find in the end of the ayah he said that some of them they killed by using the PRESENT TENSE verb ‘taq’tuluun’. In the science of balaghah we learn that if a present tense verb is used in a past tense context it then signifies what is called ‘istimraar’ or continuance. Therefore the meaning of this ayah in the context of balaghah is that the jews used to deny and kill the prophets and that they will continue to kill-in this case killing the followers of the prophets way and true path. This is mentioned in tafseer of al-aluusee and in tafseer ibn sa’uud.
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