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Post by StudentOfTheDeen on Oct 2, 2023 15:04:02 GMT
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Post by StudentOfTheDeen on Sept 27, 2023 17:57:44 GMT
‘Allāmah Abū Ḥafṣ Tāj al-Dīn al-Fākihānī al-Mālikī ‘Allāmah Abū Ḥafṣ Tāj al-Dīn ‘Umar ibn ‘Alī ibn Sālim al-Lakhmī al-Fākihānī, known as “al-Fākihānī” or “Ibn al-Fākihānī”, was born in the year 654 H in Alexandria, Egypt. He was brought up in his hometown, and learnt Qur’ān under one of Alexandria’s most prominent Qur’ān teachers and Muqri’s, Makīn al-Dīn al-Asmar ‘Abdullāh ibn Manṣūr al-Iskandarī (d. 692 H). He learnt the various Qirā’āt from Abū ‘Abdillāh Muḥammad ibn ‘Abdillāh al-Māzūnī (606 – 693 H). He travelled to Cairo, and excelled in Mālikī Fiqh and the sciences of Arabic language. He learnt the Shifā’ and Tirmidhi from Abū ‘Abdillāh Muḥammad ibn Ṭarkhān, and learnt Sunan Ibn Mājah from Jamāl al-Dīn Abū Bakr Muḥammad ibn ‘Abd al-‘Aẓīm ibn al-Saqaṭī (622 – 707 H). He kept the company of the great Alexandrian imām, Nāṣir al-Dīn Aḥmad ibn Muḥammad al-Mālikī, known popularly as “Ibn al-Munayyir” (620 – 683 H), and attended his durūs. He was known to have kept the company of a group of the Awliyā’. Amongst his teachers was the great erudite imām of Qus, Egypt, Shaykh al-Islām Abu l-Fatḥ Ibn Daqīq al-‘Īd (625 – 702 H). He also learnt ḥadīth from the ḥāfiẓ of his time, Ḥāfiẓ Sharaf al-Dīn al-Dimyāṭī (613 – 705 H). Amongst his teachers was also the famous Badr al-Dīn Ibn Jamā‘ah al-Shāfi‘ī (639 – 733 H). ( Bughyat al-Wu‘āt, 2:221) He learnt from many other teachers. He travelled to Quds and Damascus in 731 H. In Damascus, he taught some of his books, and amongst those who learnt from him was Hāfiẓ Ibn Kathīr. They both attended lessons of other mashāyikh together. ( Al-Bidāyah wa l-Nihāyah, Dār Ibn Kathīr, 16:261) He also took from, and taught, al-Dhahabī while in Damascus. ( al-Mu‘jam al-Mukhtaṣṣ, 227) Ibn Farḥūn relates from the muḥaddith, Jamāl al-Dīn ‘Abdullāh ibn Muḥammad Ibn Ḥadīdah (d. 783), that he heard him narrating in the year 778: “We travelled with our shaykh, Tāj al-Dīn al-Fākihānī, to Damascus, and he wanted to visit the sandal of our master, the Messenger of Allāh (ṣallallāhu ‘alayhi wasallam), which was in Dār al-Ḥadīth al-Ashrafiyyah in Damascus, while I was with him. When he saw the blessed sandal, he uncovered his head, and began to kiss it and rub his face on it, while tears were flowing, and he recited [the following lines of poetry]: ‘ Had it been said to Majnūn: Is it Laylā and keeping ties with her that you desire, or the world and what is [hidden] in its folds? He would say: The dust from the soil of her sandals are more beloved to my soul and more protective of its trials.’” ( al-Dībāj al-Mudhhab, 2:81)
He was the author of a number of accepted works. His al-Taḥrīr wa ‘l-Taḥbīr, a commentary on al-Risālah of Ibn Abī Zayd al-Qayrawānī, became an accepted reference work in the Mālikī madhhab, quoted frequently in later works like al-Ḥaṭṭāb’s Mawāhib al-Jalīl and al-Kharshī’s Sharḥ Mukhtaṣar Khalīl. He wrote a book on praise of the Prophet (ṣallallāhu ‘alayhi wasallam) called al-Fajr al-Munīr and a book defending visitation of his grave called al-Tuḥfat al-Mukhtārah fi l-Radd ‘alā Munkir al-Ziyārah. One of his famous works is a commentary on a text devoted to the ḥadīths of legal rulings, called al-‘Umdah, which he titled Riyāḍ al-Afhām fī Sharḥ ‘Umdat al-Aḥkām. The book is in print and has been highly regarded by the scholars. He also authored a work on Naḥw, called al-Ishārah, on which he wrote a commentary. He has a commentary on Nawawī’s al-Arba‘ūn, called al-Manhaj al-Mubīn, which is also in print. From his list of written works, Ibn Ḥajar includes: al-Mawrid fi ‘l-Mawlid, his refutation of the Mawlid, the birthday celebration of the Prophet (ṣallallāhu ‘alayhi wasallam) held in Rabī‘ al-Awwal. ( al-Durar al-Kāminah, 3:178) He is described as a polymath, ascetic, of beautiful character and piety. There are different views on when he died, whether in the year 731 or 734. He died in his hometown of Alexandria. At his deathbed, his son-in-law, al-Faqīh Maymūm, was reciting the shahādah to him to remind him to recite it; at which al-Fākihānī opened his eyes, and recited the following lines of poetry: “ He proceeds to remind me of bonds [made] at the protectorate, but when have I forgotten that I need to remember?!” Then he recited the shahādah and passed away. ( al-Dībāj al-Mudhhab, 2:82) Muḥammad ibn Ibrāhīm ibn Abī Bakr al-Jazarī (d. 738 H), a Damascene contemporary of al-Fākihānī, described him as: “ The shaykh, the imām, the ascetic…He was a shaykh, a Mālikī jurist, a scholar of Naḥw; he possessed virtues and piety.” ( Tārīkh Ibn al-Jazarī, 3:704)
Another contemporary, the great Imām al-Dhahabī (673 – 748 H), described him as: “ The imām, the scholar of Naḥw, the proficient…I saw him, and he had authored books; he heard from me and I took ḥadīths from him.” ( al-Mu‘jam al-Mukhtaṣṣ, 227) Ibn Kathīr (701 – 774 H), who is counted amongst his students, described him as, “ the shaykh, the polymath.” ( Al-Bidāyah wa l-Nihāyah, Dār Ibn Kathīr, 16:261) Qāḍī Burhān al-Dīn Ibn Farḥūn al-Mālikī (730 – 799 H), a great Mālikī scholar of Madīnah, described him as follows: “ He was a jurist, virtuous, a polymath in [the fields of] ḥadīth, Fiqh, Uṣūl, Arabic language and literature. He possessed a great share in the firm religion and [in] immense piety and following the righteous Salaf. [He was] of beautiful character. He kept the company of a group of the Awliyā’, adopting their traits and taking on their etiquettes, and he performed ḥajj more than once and narrated some of his books. He has a commentary on ‘Umdah, which is unprecedented, because of its many benefits.” ( al-Dībāj al-Mudhhab, 2:80-1) Al-Suyūṭī (849 – 911 H) describes him as follows: “ He was a jurist, a polymath in the sciences, pious, immense (aẓīm). He kept the company of the Awliyā’ and adopted their etiquettes.” ( Ḥusn al-Muḥāḍarah, 1:458)
Extracted from THIS ARTICLE
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Post by StudentOfTheDeen on Sept 23, 2023 18:04:54 GMT
Review of Dr Salah Abu 'l-Hajj's Is'ad al-Mufti 'Ala Sharh 'Uqud Rasm al-Mufti
By Mufti Husain Kadodia
Studying the field of Usul al-Ifta/Rasm al-Mufti is not only integral for every Mufti, but also for every alim. The general qawaid of the field should be part of any alim course, as every alim needs to know how to identify the rajih view in the madhab. The major work on the topic is Ibn Abidin’s Sharh Uqud Rasm al-Mufti, which is taught in all Dar al-Iftas. Despite the important of the book, there are very few commentaries available on it, especially in Arabic. This work, by Dr Salah Abu ‘l-Haj of Amman, Jordan is a detailed ta’liq on the book and is more of a sharh than a tahqiq or ta’liq. The first 200 plus pages are devoted to detailed discussions on issues like following a madhab, tabaqat of the fuqaha etc. He then presents Ibn Abidin’s Sharh al-Uqud, with his detailed footnotes that contain lengthy tarajim of a’lam, explain difficult ibarat, debate whether Ibn Abidin’s viewpoint is correct and other fawaid. His footnotes are filled with fawaid and should be compulsory reading for anyone studying the book. At the same time, it is imperative to note that Dr Salah holds a host of problematic views concerning Usul al-Ifta and most of these are expounded upon in his footnotes to this book.One may then ask, “Why am I advising ifta students to study this book, when it contains his problematic views?” The reply would be: Firstly, if you don’t possess the ability to read critically and just lap up everything you read, then you shouldn’t be in a Dar al-Ifta. Secondly, any decent mufti needs to be aware of these problematic positions and should prepare replies to them. Dr Salah’s students are now propagating his erroneous views as the correct Hanafi view and if you haven’t even heard of them, how are you ever going to respond to them? It should also be noted that I only advise this book for the commentary, which would be read out of class times. Don’t use it in class for the text, as his tahqiq of the text is very poor.To explain: It is accepted amongst Muhaqqiqin that when mentions at the start of a book that muqabalah of this book took place against X number of manuscripts, it means that each of these manuscripts in their entirety was compared against the text of the book. If one only used them to check up certain difficult spots, then one is required to explicitly state this and one cannot claim he made muqabalah of the book on these manuscripts. Dr Salah states on Pg. 230 of this book: He mentions which ones and gives pictures of the start and end of them. The reality however is that he definitely did NOT make muqabalah of the book on even one of these 3 manuscripts.
Had he done so, he would have corrected many of the errors that were found in the old edition of the book that he typed out, yet these are still found in his edition. There is even a place where a number of lines are missing in the old edition as well as in his edition, yet these are found in the manuscripts he claims to have used. He just resorted to checking the manuscripts when something was really unclear to him otherwise, he did not make muqabalah of the book on these manuscripts. Ironically, there are places where he makes changes/corrections claiming that he relied on the manuscripts for these corrections, but in reality, this isn’t in the manuscripts! This problematic manhaj in tahqiq of Dr Salah really raises red flags about the quality of his other tahqiqat. This is a booklet, with the manuscripts being just 30-40 folios, yet he was unable to make muqabalah, in spite of this book and this field being so important and one he is supposedly a specialist in.I have received multiple complaints about the large number of typos in his other works and really wonder what manhaj of tahqiq was followed therein. To sum it up: The text of Sharh Uqud here isn’t the best; there are half a dozen other prints that are better than this for the text. This commentary however is really beneficial and is a must-read for every Ifta student/Mufti, however it does contain problematic content, which should be ready with a critical mind. Study it and find convincing replies to his arguments.
Reproduced, with permission, from HERE
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Post by StudentOfTheDeen on Sept 5, 2023 14:51:18 GMT
The Story of Dala’il al-Khayrat
By Shaykh Nuh Keller Dala’il al-Khayrat, the most celebrated manual of Blessings on the Prophet (Allah bless him and give him peace) in history, was composed by the Sufi, wali, Muslim scholar of prophetic descent, and baraka of Marrakesh Muhammad ibn Sulayman al-Jazuli (d. 870/1465). Born and raised among the Gazulah Berbers of the Sus region in southern Morocco, he studied the Qur’an and traditional Islamic knowledge before travelling to Fez, where he memorized the four-volume Mudawwana of Imam Malik and met scholars of his time such as Ahmad Zarruq, and Muhammad ibn ‘Abdullah Amghar, who become his sheikh in the tariqa or Sufi path. Amghar traced his spiritual lineage through only six masters to the great founder of their order Abul Hasan al-Shadhili and thence back to the Prophet (Allah bless him and give him peace). After initiating Jazuli into the way, he placed him in a khalwa or solitary retreat, where he remained invoking Allah for some fourteen years, and emerged tremendously changed. After a sojourn in the east and performing hajj, Jazuli himself was given permission to guide disciples as a sheikh of the tariqa. Imam Ahmad al-Sawi relates that one day Jazuli went to perform his ablutions for the prescribed prayer from a nearby well but could not find any means to draw the water up. While thus perplexed, he was seen by a young girl who called out from high above, “You’re the one people praise so much, and you can’t even figure out how to get water out of a well?” So she came down and spat into the water, which welled up until it overflowed and spilled across the ground. Jazuli made his ablutions, and then turned to her and said, “I adjure you to tell me how you reached this rank.” She said, “By saying the Blessings upon him whom beasts lovingly followed as he walked through the wilds (Allah bless him and give him peace).” Jazuli thereupon vowed to compose the book of Blessings on the Prophet (Allah bless him and give him peace) which came to be known as his Dala’il al Khayrat or “Waymarks of Benefits.” His spiritual path drew thousands of disciples who, aided by the popularity of his manual of Blessings on the Prophet (Allah bless him and give him peace), had a tremendous effect on Moroccan society. He taught followers the Blessings upon the Prophet (Allah bless him and give him peace), extinction of self in the love of Allah and His messenger, visiting the awliya or saints, disclaiming any strength or power, and total reliance upon Allah. He was told by the Prophet (Allah bless him and give him peace) in a dream, “I am the splendor of the prophetic messengers, and you are the splendor of the awliya.”Many divine signs were vouchsafed to him, none more wondrous or unmistakable than the reception that met his famous work. Its celebrity swept the Islamic World from North Africa to Indonesia. Scarcely a well-to-do home was without one, princes exchanged magnificently embellished copies of it, commoners treasured it. Pilgrims wore it at their side on the way to hajj, and a whole industry of hand-copyists sprang up in Mecca and Medina that throve for centuries. Everyone who read it found that baraka descended wherever it was recited, in accordance with the Divine command: “Verily Allah and His angels bless the Prophet: O you who believe, bless him and pray him peace” (Qur’an 33:56). In the post-caliphal period of the present day, Imam Jazuli’s masterpiece has been eclipsed by the despiritualization of Islam by “reformers” who have affected all but the most traditional of Muslims. As the Moroccan hadith scholar ‘Abdullah al-Talidi wrote of the Dala’il al-Khayrat: “Millions of Muslims from East to West tried it and found its good, its baraka, and its benefit for centuries and over generations, and witnessed its unbelievable spiritual blessings and light. Muslims avidly recited it, alone and in groups, in homes and mosques, utterly spending themselves in the Blessings on the Most Beloved and praising him—until Wahhabi ideas came to spread among them, suborning them and creating confused fears based on the opinions of Ibn Taymiya and the reviver of his path Muhammad ibn ‘Abd al-Wahhab of Najd. After this, Muslims slackened from reciting the Dala’il alKhayrat, falling away from the Blessings upon the Prophet (Allah bless him and give him peace) in particular, and from the remembrance of Allah in general” (alMutrib fi awliya’ al-Maghrib, 143–44).
Taken from HERE
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Post by StudentOfTheDeen on Aug 17, 2023 11:55:05 GMT
Building Over Graves in the Hanafi Madhhab
Response to Shahid Ali BarelwiOn August 20 (2022), Shahid Ali Barelwi published a facebook post with the title: “Wahhabi/Deobandi Objection Upon Building Domes Over Graves”.The Judgement of Aḥmad Riḍā KhānIn the post, Shahid Ali Barelwi cites Aḥmad Riḍā Khān as follows:The original passage from Aḥmad Riḍā Khān is as follows:A relatively small mistake is Shahid Ali’s referring to Tanwīr al-Abṣār and Jāmi‘ al-Biḥār as two separate books of Tumurtāshī. It is actually one book with the name: Tanwīr al-Abṣār wa Jāmi‘ al-Biḥār. Another small mistake is the ḍabṭ of al-Tumurtāshī. It is “Tumurtāshī”, not “Tamartāshī”. (Fatāwa al-Turmurtāshī, Dār al-Fatḥ, p19) What Tumurtāshī SaidEncouraged by this judgement of Aḥmad Riḍā Khān, Shahid Ali says:The source of this statement is al-Tumurtāshī (d. 1007 H) in Tanwīr al-Abṣār. The complete sentence is as follows: Tanwīr al-Abṣār, and its commentary by ‘Alā al-Dīn al-Ḥaṣkafī, al-Durr al-Mukhtār, are texts well-known for sometimes being awkwardly worded. (Sharḥ ‘Uqūd Rasm al-Muftī, Maktabat al-Bushrā, p12) This is the case here, as Tumurtāshī’s statement: “It has been said there is no harm in it, and this is what is preferred” does not refer to building over the grave (binā’ ‘ala ‘l-qabr), but coating the grave with clay (taṭyīn). Ibn ‘Ābidīn’s ClarificationThis would be clear by simply referring to the well-known and widely read commentary on al-Durr al-Mukhtār, Radd al-Muḥtār, of Ibn ‘Ābidīn:Ibn ‘Ābidīn explains that Tumurtāshī’s statement “It has been said there is no harm in it, and this is what is preferred” refers to taṭyīn as clear from the text he is quoting from. Tumurtāshī is quoting from al-Fatāwā al-Sirājiyyah, as evident from his own commentary on Tanwīr al-Abṣār i.e. Minaḥ al-Ghaffār (which has not yet been printed). Here is an image from the manuscript of Minaḥ al-Ghaffār making this clear:The statement “It has been said there is no harm in it, and this is what is preferred” in al-Fatāwā al-Sirājiyyah is regarding taṭyīn not binā’ ‘ala ‘l-qubūr. The following are images from the most recent edition of al-Fatāwā al-Sirājiyyah (p133; 322), making this clear:In al-Fatāwā al-Sirājiyyah, Sirāj al-Dīn al-Ūshī (d. 569 H) cites al-Tajrīd for the impermissibility of taṭyīn and cites another work for its permissibility, and says the latter is what is preferred. Hence, it is categorically clear that the source that Tumurtāshī was using for his statement “It has been said there is no harm in it, and this is what is preferred” was about taṭyīn. Ibn ‘Ābidīn further states:
In other words, from the scholars capable of tarjīḥ (giving preference to one view over another), like al-Ūshī, QāḍīKhān, Marghīnānī etc., none of them said the preferred view (mukhtār) is it being permissible to build structures on the grave. In fact, the only recorded verdict from the early authorities is its impermissibility. Shahid Ali’s Conclusion Based on a Mistaken CitationShahid Ali concludes based on this mistaken citation:One question is, how does this conclusion follow from the citations? If the preferred view is of permissibility, why should building over the graves be impermissible for common Muslims? According to Shahid Ali’s understanding, there are two views: impermissibility and permissibility, and the latter is preferred. There’s no indication of any distinction between ordinary Muslims and non-ordinary Muslims from the passage of al-Durr al-Mukhtār that he is basing this judgement on. Shahid Ali says he has studied Sharḥ ‘Uqūd Rasm al-Muftī, which explains how the fatwā position of the Ḥanafī madhhab is arrived at. He must surely have seen the warnings in Sharḥ ‘Uqūd Rasm al-Mufti against following mistaken citations? Ibn ‘Ābidīn states in Sharḥ ‘Uqūd Rasm al-Muftī that sometimes many later books have an error because of following a misreading from an earlier source, and he details four examples (p13-17). It is true that al-Ṭaḥṭāwī misread Tumurtāshī’s statement to be referring to binā’ ‘ala ‘l-qubūr. ( al-Ṭaḥṭāwī ‘ala ‘l-Durr, DKI, 3:121), probably because he did not check the original source: al-Fatāwā al-Sirājiyyah. But neither Aḥmad Riḍā Khān nor Shahid Ali have that excuse, given that Ibn ‘Ābidīn has shown that by referring to the original source, it is clear Tumurtāshī was referring to taṭyīn not binā’ ‘ala ‘l-qubūr. Aṣḥāb al-Tarjīḥ vs MuqallidīnFrom his studies of Sharḥ ‘Uqūd Rasm al-Muftī, Shahid Ali should also be aware of the Ṭabaqāt (ranks) of the Ḥanafī Fuqahā’, and whose judgement in the Ḥanafī madhhab is given consideration. The personal judgement of later Muqallidīn Muftīs, like ‘Abd al-Ghanī al-Nābulusī, al-Tumurtāshī, al-Ḥaṣkafī, Ibn ‘Ābidīn, Mullā ‘Alī al-Qārī, ‘Abd al- Ḥaqq al-Dihlawī etc. hold no weight when they are at odds with the clear verdicts of the early authorities of the Ḥanafī madhhab. Shahid Ali’s verdict that “fatwā is given” on the permissibility of building structures above the graves of saints and scholars derives from his allegiance to Barelwism i.e. his bid‘ah and hawā, not from adherence to the Ḥanafī madhhab. His citation of texts from the Ḥanafī madhhab is mere posturing. It is not a genuine attempt to understand what the madhhab says. The True Ḥanafī StanceIn explaining the actual position of the madhhab, Ibn ‘Ābidīn refers to Sharḥ al-Munyah, which is consistent with all earlier texts: For why the Prophet’s ﷺ grave is exempted from this, see here. Wahhābīs Calling for Dismantling Structures Over Graves?Shahid Ali also claims it is “Wahhābīs” who call for taking down unlawful structures over graves. Yet, Ibn Ḥajar al-Haytamī, who Shahid Ali does not regard to be Wahhābī, said it was Shāfi‘ī scholars who called for removing the unlawful structure over Imām Shāfi’i’s grave, as it was in public land. Similarly Imām Shāfi‘ī himself said the imāms of Makkah ruled that such structures be taken down. See here. UPDATE (15/03/23): Addressing Other CitationsTo support Shahid Ali, a notorious Barelwi has offered other citations. Even if for argument’s sake, these citations do show what they intend for them to show (i.e. it being permissible to build over the graves of awliya’, scholars, etc.), it does not change Shahid Ali’s misunderstanding of Tumurtashi’s passage which he then used to build a false case on. The Barelwi refers to Ibn ‘Abidin’s citations from Jami‘ al-Fatawa and a work by ‘Abd al-Ghani al-Nabulusi (a famous Hanafi scholar from 3-400 years ago). Jami‘ al-Fatawa was written by a little-known Turkish scholar from the 9th century of Hijrah. His complete text (from a master’s thesis that critically edited a portion of his work) is as follows: Not only does the author quote the view with “ qila”, which normally indicates weakness, he contrasts it with the official, accepted view of the madhhab. Ibn ‘Abidin probably only quoted it to make readers aware of the existence of this weak view. It is obviously inadmissible as evidence in support of this view. Al-Alusi refers to the view of it being permissible to build structures over the graves of the righteous as “a rejected view ( qawl batil)”. ( Ruh al-Ma’ani, 15:260) (It is haram to build over the grave for the purpose of adornment, and it is makruh tahrimi to build over it for the purpose of strengthening the grave. Ibn ‘Abidin (& al-Tahtawi before him) clarifies elsewhere that the karahah is tahrimiyyah.) In his footnotes to Radd al-Muhtar, al-Rafi‘i quotes al-Nabulusi’s view that it is permissible to build over the graves of the righteous. He also refers to Ibn ‘Abidin quoting a “similar” passage from al-Nabulusi in the Karahiyyah section of Radd al-Muhtar. Ibn ‘Abidin (apparently approvingly) quotes al-Nabulusi only about covering the grave with sheets, not about building over the grave. So, there is no indication that Ibn ‘Abidin agrees with Nabulusi’s view on building over graves. Nabulusi was unquestionably a learned scholar. However, as a result of his adoption of some extreme Sufi ideas, he held problematic views like the permissibility of musical instruments and the belief that the punishment of disbelievers will eventually turn to sweetness in Hellfire. (See Sa‘id Fudah et al’s recently published Inqilab ‘Adhab Ahl al-Nar.) His view on this issue is inadmissible just like these other views.
Taken from HERE
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Post by StudentOfTheDeen on Aug 6, 2023 17:14:08 GMT
Rules of Menstruation (Hayd) & Postpartum Bleeding (Nifas) According to the Hanafi Madhhab
Taught by Mufti Zameelur Rahman
5 Week Course
Ibn ‘Abidin, the eminent Syrian Hanafi scholar, said: “It is incumbent upon women, as well as their husbands and guardians, to acquire knowledge of the injunctions concerning the various types of bleeding specific to women. Women should familiarise themselves with these rules, and husbands should educate them about necessary aspects if they have the knowledge, and if not, allow them to go out [to learn this knowledge]. Guardians, such as fathers, have the same obligation to educate them [directly or via others].” ( Manhal al-Waridin, pp.105-6) Ibn Nujaym, the eminent Egyptian jurist, said: “Knowing the injunctions of hayd (menstrual bleeding) is one of the most important of matters given the innumerable rules that depend on these injunctions, like ritual purity, prayer, reciting Qur’an, fasting, i‘tikaf, Hajj, attaining legal maturity…etc. It is from the greatest of obligations. The gravity of the knowledge of something aligns with the severity of the consequences of its ignorance. The harm resulting from ignorance of the rules of menstrual bleeding surpasses that of other matters. Hence, close attention to learning these rules is incumbent.” ( al-Bahr al-Ra’iq, 1:330) Nearly half a millennium ago, Imam Birgivi, in his famous manual on the subject, expressed his concern regarding the neglect of the rules of hayd and nifas despite their great importance. This course is designed to cover the basic principles and regulations of hayd and nifas according to the Hanafi madhhab, enabling participants to gain a sound understanding of the majority of scenarios women may encounter. Numerous examples and scenarios will be utilized to facilitate understanding. What you'll learn:● Identifying Hayd, Nifas, Istihadah, and Tuhr ● Restrictions during Hayd and Nifas ● The Mubtada’ah and Mu‘tadah ● Rules for Continuous Bleeding ● Rules of Ma‘dhur ● Relevant Qur’anic verses and hadiths Who this course is for:● Suitable for beginners (no prior qualifications required) ● Beneficial for students of knowledge ● Open to brothers and sisters Teacher Bio: Mufti Zameelur Rahman
Mufti Zameel completed his memorisation of the Qur’an as a teenager. He later went on to complete the ‘Alimiyyah programme in the Islamic sciences at Darul Ulum Birmingham, UK. He then furthered his studies and completed an Ifta/Takhassus fi’ l-Fiqh (specialisation in fiqh and fatwa) course at Dar al-Ifta al-Mahmudiyyah in Durban, South Africa under renowned specialists Mufti Ebrahim Desai and Mufti Husain Kadodia. Website: darulmaarif.comRegister here: assubah.com/courses/rules-of-menstruation-hayd-postpartum-bleeding-nifas/
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Post by StudentOfTheDeen on Jul 13, 2023 10:49:03 GMT
Is the Idea of “Adamic Exceptionalism” Compatible with Islam?
By Mufti Zameelur Rahman YouTube Video Description"Adamic exceptionalism" is a viewpoint that seeks to harmonise Islam and evolution by proposing that human beings evolved from earlier primate populations, while Adam and Eve (Hawwa') were created uniquely by Allah without biological parents. According to this perspective, Adam and Eve's descendants interbred with the already existing human populations, leading to all present-day humans being direct descendants of Adam and Eve, while also maintaining ancestral connections to other pre/non-Adamic individuals. In his book, Islam and Evolution, Shoaib Ahmed Malik argues that this viewpoint aligns with Islamic theology and is acceptable for Muslims to adopt. The presentation addresses some key theological problems with the idea of "Adamic exceptionalism" and argues it is not a theologically viable position for Muslims. _________________________________________________ For a detailed course on Islam and Evolution, taught by Mufti Zameelur Rahman, see here: assubah.com/courses/islam-evolution/Course Overview: (Related) Qur’ānic Design Arguments: A Critique of Shoaib Ahmed Malik Et Al: ahlussunnah.boards.net/thread/1016/design-arguments-critique-shoaib-ahmed_________________________________________________ As-Subah is a non-profit registered charity organisation. Please consider supporting the work we do by subscribing to our website—with regular access to our growing selection of live and on-demand courses—and/or setting up a regular monthly donation for an amount of your choosing. assubah.com/Donate: assubah.com/donate/
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Post by StudentOfTheDeen on Jul 13, 2023 7:24:37 GMT
What Is the Knowledge That Is Obligatory for Me to Learn?
By Mufti Zameelur Rahman YouTube Video DescriptionAccording to a well-known hadith, "Seeking knowledge is an obligation upon every Muslim." While the authenticity of the hadith has been disputed, the meaning is correct by consensus. For the basic religious obligations of belief and practice to be correct, sound knowledge is of course a prerequisite. What is the knowledge that is an "individual obligation" (fard 'ayn) for every Muslim? The presentation examines statements made by prominent scholars on the contents of this obligatory knowledge. _________________________________________________ As-Subah is a non-profit registered charity organisation. Please consider supporting the work we do by subscribing to our website—with regular access to our growing selection of live and on-demand courses—and/or setting up a regular monthly donation for an amount of your choosing. assubah.com/Donate: assubah.com/donate/
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Post by StudentOfTheDeen on Jul 13, 2023 7:19:35 GMT
Hajj: Importance, Virtues, Rituals & Rulings
Taught by Mufti Zameelur Rahman
On-Demand Course “It is compulsory on a Muslim to acquire knowledge of…Hajj if it is incumbent on him (or her).” ( Ta‘lim al-Muta‘allim, al-Tariqat al-Muhammadiyyah) The course aims to provide:• A thorough study of the rituals and rules related to Hajj & Ziyarah • From a Hanafi perspective • With reference to texts of Qur’an and Hadiths Topics that are addressed include:• When Hajj becomes obligatory on an individual • When it becomes necessary for an individual to depart for Hajj • The types of Hajj and the procedure of each • The “Miqat” and its boundaries • What “Ihram” entails • The consequence of violating “Ihram” or making a mistake during Hajj • The spiritual significance of the rituals of Hajj • Includes contemporary issues Who this course is for:• Beginners and students of knowledge seeking to learn/enhance their knowledge concerning the importance, virtues, ritual and rulings of Hajj. • Anyone considering or planning to go for Hajj • Open to brothers and sisters
Course overview:
Teacher Bio: Mufti Zameelur Rahman
Mufti Zameel completed his memorisation of the Qur’an as a teenager. He later went on to complete the ‘Alimiyyah programme in the Islamic sciences at Darul Ulum Birmingham, UK. He then furthered his studies and completed an Ifta/Takhassus fi’ l-Fiqh (specialisation in fiqh and fatwa) course at Dar al-Ifta al-Mahmudiyyah in Durban, South Africa under renowned specialists Mufti Ebrahim Desai and Mufti Husain Kadodia. Website: darulmaarif.com Register here: assubah.com/courses/hajj-importance-virtues-rituals-rulings-2022/
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Post by StudentOfTheDeen on Jul 13, 2023 7:05:35 GMT
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