✍️ Written by: Sahibzada Shahid Siddiq
(Anjuman Gulzar-e-Madina International)
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Introduction
Islam is the religion most aligned with human nature. Allah Almighty created mankind in different nations, languages, and cultures, and in His wisdom He sent messengers from among each nation itself. The Divine message was always conveyed in the local language and within the local cultural framework so that it could enter the hearts of the people with clarity. This Divine method later continued through the scholars (`ulama), who inherited the mission of the prophets and guided people in their own languages and cultural contexts.
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1. A Messenger in Every Nation’s Language
The Qur’an declares:
“And We did not send any messenger except [speaking] in the language of his people, to make things clear for them.”
(Surah Ibrahim, 14:4)
This principle shows that Allah Almighty never sent revelation in an unfamiliar language. Every prophet belonged to his people, spoke their tongue, and understood their environment, so that the message of truth could settle easily in their hearts.
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2. After Prophethood, the Responsibility of Scholars
With the Seal of Prophethood of the Holy Prophet ﷺ, the door of prophethood closed forever. Yet the guidance of the Ummah continued through its scholars.
The Prophet ﷺ said:
“The scholars of my Ummah are like the prophets of Bani Israel.”
And in another narration:
“The scholars are the heirs of the prophets.”
(Abu Dawood, Tirmidhi)
This means the duty of scholars is not mere teaching, but to act as the heirs of the prophets: providing guidance, reform, and leadership for the Ummah.
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3. Scholars Are Always Local
Just as Allah sent every prophet from within his nation, scholars too are always local to their communities:
• Arab scholars explain Islam in Arabic.
• South Asian scholars teach in Urdu, Persian, or local dialects.
• Scholars in Europe and Africa convey Islam in their respective languages.
This is the wisdom of Allah: guidance is best received in familiar language and cultural expression.
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4. Scholars and the Shaping of Culture
The role of scholars is not only to teach in the local tongue, but also to reshape culture within the framework of Islam.
• Customs and traditions that are good and permissible (e.g., hospitality, respect for elders, generosity) are preserved.
• Practices that contradict the Shari‘ah (e.g., shirk, immorality, superstitious rituals) are abolished.
• Culture is given an Islamic identity so that it becomes part of the Ummah’s heritage without violating Divine law.
Example:
• Islam preserved the Arabs’ courage, hospitality, and generosity but eradicated idol worship.
• In South Asia, Hindu-influenced rituals were corrected, while local language and literature were used to spread Islam.
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5. Culture Is Not Destroyed, but Transformed
Islam does not abolish culture but reforms it according to Divine principles.
The Qur’an says:
“Accept what is given freely, enjoin what is right (‘urf), and turn away from the ignorant.”
(Surah al-A‘raf, 7:199)
Here, ‘urf means the good and virtuous customs within every culture. Islam preserves these positive elements while rejecting harmful ones.
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6. The Original Source of Knowledge: Oral Transmission
The roots of Islamic knowledge lie in direct transmission from the Prophet ﷺ:
• The Prophet ﷺ himself taught the Qur’an and Sunnah to the Companions. This teaching was primarily oral (sina-ba-sina, chest-to-chest). The Qur’an was memorized, and the Sunnah was preserved through practice.
• Writing began during the Prophet’s life, but the Qur’an was compiled into a complete Mushaf under Abu Bakr al-Siddiq (RA) and standardized under Uthman al-Ghani (RA).
• Early teaching took place in mosques and circles of Companions. Later, the Tabi‘in and their successors formalized it into institutions and curricula.
Thus, the essence of Islamic knowledge is oral transmission, while books and madrasas are its means of preservation and codification.
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7. The Reality and Definition of a Scholar
A true scholar (`alim) is one who inherits the knowledge of the Prophet ﷺ. This knowledge has reached the Ummah through two channels:
1. Qur’an, Hadith, and formal study: Knowledge preserved through texts and learned in institutions.
2. Oral and spiritual chains: Knowledge transmitted generation by generation, beginning with the Prophet ﷺ, then the Companions, the Tabi‘in, the Tabi‘ al-Tabi‘in, and so forth, down to the scholars of every age.
The Prophet ﷺ said:
“This knowledge will be carried in every generation by the upright; they will repel the distortions of the extremists, the lies of the falsifiers, and the misinterpretations of the ignorant.”
(Mishkat al-Masabih)
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8. The Measure of Knowledge: Practice
In Islam, knowledge is not judged by the volume of information but by the alignment of one’s practice with the Shari‘ah.
• A person who knows the Qur’an and Hadith but acts against them is not a true scholar.
• Genuine knowledge is that which produces taqwa (fear of Allah) and leads to righteous deeds in accordance with the Sunnah of the Prophet ﷺ.
The Prophet ﷺ said:
“Knowledge is not by the abundance of narration; true knowledge is reverence (fear of Allah).”
(Musannaf Ibn Abi Shaybah)
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Conclusion
• Allah sent prophets from within their own people, in their own language.
• After the Seal of Prophethood, scholars inherited the prophetic mission.
• Scholars are local guides who teach Islam in their people’s language and cultural context.
• Their duty is to preserve what is good in culture and reform what contradicts Islam.
• The roots of knowledge lie in oral transmission from the Prophet ﷺ, later preserved through books and institutions.
• The true scholar is one whose knowledge is matched with righteous practice and whose life reflects the Shari‘ah of Muhammad ﷺ.
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Supplication
May Allah Almighty grant us true understanding of His religion, enable us to follow the righteous scholars, and shape our languages and cultures within the framework of the Muhammadan Shari‘ah. May He grant us knowledge that is coupled with practice, and deeds that earn His pleasure and align with the Sunnah of the Prophet ﷺ. Ameen, O Lord of the Worlds.
Wassalam,
Sahibzada Shahid Siddiq
Anjuman Gulzar-e-Madina International