A commentary on the first 8 lines of Muqaddimah Jazariyyah which cover the introduction of the author. It introduces the author, the book, and gives acknowledgments to Allah ﷻ, the Prophet ﷺ, and those who contributed to this field.
Kināyah is an expression where the meaning is not [directly] apparent [to the listener]. The ruling is that it will not be acted upon without knowing the intent or that which is equivalent to it. The default in speech is that it be ṣarīh (apparent). In kināyah, there is a discrepancy due to there being a doubt in the meaning.
Zakat is due on cows and bulls when one owns 30 or more cows and bulls and possessed it for more than a year. Whilst possession of cows and bulls in the West are not common, the student of the advanced programme is required to know it for the purpose of preserving it. Circumstances change and the shariah is till the end of time.
Listed below are typos found in the print of Jami al-Tirmidhi (2nd Ed. 1439 AH / 2018 CE. Maktabah Bushrah. Karachi, Pakistan).
The hamzah will either be at a word's beginning, middle, or end. The hamzah which occurs at the beginning of a word: [A hamzah at the beginning is called a hamzah mutaqaddimah. It may be a hamzah qatiʾ or hamzah wasl.] When the hamzah appears at the beginning - as in: as the first letter of the word - it will always be written in the form of the alif, regardless of whether it is maftūhatan, maksūratan, or madmumatan. e.g. أَحَدَ، أُحُد، و إِبِل.
Stipulating a right to cancel (khiyar shart) is valid in a sale for the seller and the buyer. Both1 have the right [to stipulate] three days or less. It is not [valid to stipulate] more [than three days] except that it will become valid if [the sale] is finalised within three days. Hence, If a person bought on [the condition] that if he does not pay within three days there is no sale, [the sale is] valid. [If he stipulates] to four days, it is not [valid]. Then if he pays within three days, it will be valid.
If ghusl is compulsory upon a person and they do not have access to water, they will do tayammum. There is ijmā' upon this. Some have discouraged tayammum for ghusl to dissuade people from using the ruling as a way of avoiding ghusl; not due to it being disallowed. As long as water is unavailable or inaccessible irrespective of the length of time, tayammum is permitted similar to wudu as an alternative purifier or enabler for worship which requires ritual cleanliness. When water is accessible to use, tayammum will break.
There are five thulathiyat in Sunan Ibn Majah.
There are different levels of assisting in sin (i’anah ‘ala ‘l-ma’siyyah) and being the cause for sin (tasabbub li ‘l-ma’siyyah), and for this reason there are different rulings [for each][...]
Principle: That which is extrinsically associated with the property will be excluded from the sale by default. Extrinsic is that which is easily removable from the property without it removing its core function.
The property shall only contain that which belongs to the owner unless the owner gave permission or agreed on a recompense separately from the sale. All exemptions from the property must be known in the sale.
It is prohibited for a person to marry their direct descendants, direct ancestors, the direct descendants of their parents and the children of their ancestors from the grandparent's level or above. They may not marry the wives (or equivalent) of their direct descendants or ancestors. These same restrictions apply to the person's radhaʿi relatives also.
Bidayah The marriage between two Muslims will not be binding except in the presence of two witnesses who are free, sane, baligh (adult), and Muslims. [It must be in the presence of] two male witnesses or one male and two female witnesses [who possesses the stated qualities]. [The witnesses] may be upright (ʿadil), not upright (fasiq) or a person who had been punished for accusing someone of adultery (mahdud fil qaḍaf).
When the Prophet of Allah ﷺ exited the toilet, he said, 'غفرانك' (your forgiveness).
When the Prophet SAW used to enter the toilet, he would say, 'اللَّهُمَّ إِنِّي أَعُوذُ بِكَ' (Allah! I seek refuge from you).
Bidayah: Marriage becomes binding with an offer and acceptance with two words both of which are considered past tense. [Marriage] becomes binding with two words of which one is considered past tense and the other future tense. For example, one says, ‘Marry me’ and [the other] responds, ‘I have married you’. [Marriage] becomes binding with the words nikah and tazwij [as well as] hibah, tamlīk and sadaqah. [Marriage] becomes binding with the words sale. [Marriage] does not become binding with the word rent.
قال صدر الشريعة في النقاية: ويُحَرّم نكاحُ امرأةٍ وعدتُها نكاحَ إمرأةٍ أيَّتهما فُرِضَتْ ذكرًا لم تحلَّ لهُ ووطأَها مِلْكًا. وكذا وَطؤُه مِلْكًا وَطأها نِكاحًا وملَكًا لا نكاحًا. وإن نكحها لايطأ واحدةً حتى يُحِّرمَ الأخْرَي
Imam Abu ʿĪsā Muhammad b. ʿĪsā b. Tirmidhi. 209 - 279 AH (824 - 892 CE). One of the leading scholars of hadith narration, hadith analyst and faqīh. He is the author of Jāmiʿal-Tirmidhi, Shamāʾīl Muhammadiyyah and al-ʿIlal amongst other works. His legacy is far-reaching and Allah Almighty through him has benefited the Muslims immensely. Background He is Muḥammad b. ʿIsā b. Sawrah Sulamī Būghi Tirmdhi Ḍarīr. His Kunya is Abū ʿĪsa.
Hadith حَدَّثَنَا قُتَيْبَةُ، وَهَنَّادٌ، وَمَحْمُودُ بْنُ غَيْلاَنَ، قَالُوا: حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ (ح) وحَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ، عَنْ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، عَنْ عَلِيٍّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: مِفْتَاحُ الصَّلاَةِ الطُّهُورُ، وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ هَذَا الْحَدِيثُ أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ وَأَحْسَنُ
Wudu cleanses the self of impurity both physically and spiritually. Each part when it is washed, it washes away minor sins from that part of the body. If the believer is conscious of the sins they committed and are sincerely repentant at the time of washing, even major sins may get washed away. The hadith on this matter is reported by many sahabah including Abu Hurayrah RA whose real name was Abdullah according to Imam Bukhari but the majority suggest it was Abdur Rahman.
Allah Almighty does not accept that which is impure; be it salah with impurity or charity with impurity. Allah is pure and loves that which is pure. Salah without purity is invalid and charity from impure sources is invalid. If there is water or soil, salah without wuḍu 1 is invalid and it will not be accepted. There is ijmaʿ upon this.
Jamiʿ Tirmidhi contains 49 books (abwāb). Keys # = Chapter Number # Hadith = Number of hadith in the chapter % Hadith = Percentage compared to the total number of hadith # Bab = Number of bab (sections) in the chapter % Bab = Percentage compared to the total number of abwab
Allamah Abu Barakat Nasafi in Manar outlines five approaches to clarify statement: affirm (taqrir), explain (tafsir), modify (taghyir), imply (darurat) and replace (tabdil). Here we present Allamah Nasafi's explanation of necessary clarification whereby he outlines when an implied non-uttered thought will be treated as an uttered statement.
Zakat is due on camels when one owns 5 or more camels and possessed it for more than a year. Whilst possession of camels are uncommon in the west, the student of the advanced programme is required to know it for the purpose of preserving it. Circumstances change and the shariah is till the end of time.
What is the ruling of the urine of camels and animals the meat of which is eaten? This is the primary topic of discussion. A secondary discussion is whether it is allowed to seek treatment from something which is haram.
A narration where its sanad has no person omitted or missing up to its stated end such as the Prophet ﷺ.Allamah Nawawi states in Taqrib1 states:
A musnad is a narration in which its the sanad reaches all the way to the Prophet (peace be upon him) and on first inspection their seems to be no person missing from the sanad.Allamah Nawawi, in Taqrib1 under Musnad (topic 4), states:
For tawatur, it is a condition in every stage that group be such that collusion upon a lie be normally impossible. Allusul experts state this point. This includes the sahabah stage.
The Prophet ﷺ was not excessively tall and nor was he short. He was not lime white nor brown. His hair was not frizzy curled nor straight as straw. He became a Prophet at the age of 40 years after which he stayed in Makkah for 10 years and Madinah for 10 years. He passed away around 60 and at the time time he had less than 20 white hairs.
Indeed writings on the terminologies of the experts of Hadith has become many, been expanded upon and summarised. So some brothers have requested me that I summarise for them the pertinent from these. So I responded to their request in the hope of being included among these type of people.
Definition: Qiyas literally [means] “to determine” and technically [means] to determine 1 a fara’ (derivative issue) from an Asl (root issue) to ascertain the hukm (ruling) and illat (cause).
All praise is to Allah, the most merciful and kind. He is all-knowing and all-wise. Peace be upon the final Prophet Muhammad who He has sent with guidance. Blessing be upon the sahabah who spread the message far and wide. Mercy be upon the ulama who have preserved the message so much so that it has reached pristine and untainted. This is a succinct elaboration of Zukhr al-Muta'ahhilin by Allamah Taqi al-Din Muhammad b. Pir Ali Birghawi (may Allah Almighty have mercy upon him). This treatise details the methods of calculation and the rulings of menses. Allm.
If the marriage [contract] was implemented by two fudhuli (unauthorised person) or a fudhuli and an asil (the person getting married), it is valid [albeit pending approval] in accordance to ijma.
Literally, taharah means to attain purity, be it physical or spiritual. The term taharah in its juristic sense refers to; the ruling pertaining one’s body, place and clothing. This may affect salah, tawaf, tilawat and instances of marital relations.
Blocking the means (sadd al-zara'i) or closing the 'floodgate' is a legal principle used as a device to stop the future occurrence of sin.
If there is a choice between being actively part of the world or refraining from it. it is better to refrain for the world will have an effect in some way.
[Marriage] becomes binding through offer and acceptance. Both the words must be in past tense such as zawwajtu and tazawwatu (I have married you) or it should be an imperative (amr) and a past tense such as zawwijni (marry me) and then he responds, zawwajtu (I married you). [Marriage occurs] even if they did not understand the meaning. Marriage will occur from their statement, ’Given’ and ‘Accepted’ without [the pronoun] ‘I’ after [the proposer says] ‘You gave’ or ‘You accepted’ like the case of buying and selling.
In Muslim, there are both the disciplines of ilm riwayat al-hadith1 and ilm dirayat al-hadith.2
The Prophet taught us how to say sorry to Allah Almighty. These words are called sayyid al-istighfar. All praise is to Allah who is the all-merciful and oft-forgiving.
Hadrat Shaykh al-Hadith Ml. Muhammad Saleem Nawab Falahī (may Allah Almighty preserve him) while teaching Mishkāt (20 - 23 Sept 2016) said:
المجالس بالأمانة Trans: Gatherings are enjoined with trustVocabulary -Majlis pl. Majalis (ض). Lit: a place of sitting. It is an ism zarf from julusan. Majlis here refers to the gathering or meeting of people.Bi is a harf. Lit: with. Its primary function is to join one thing to another. Read Sharh Miat Amil, to find out more about its secondary meanings.
By Muhammad Saifur Rahman Nawhami - 7 Jumada II 1438 | 6 March 2017 الدعاء مخ العبادة Dua is the essence of worship Vocabulary Dua (ن) Lit. To ask, supplicate, call. Mukhkh pl. Mikhakh (ن). Lit. marrow, brain, core, essence. Ibadah (ن) Lit. To worship.
الدين النصيحةTrans: The din is fully wanting good for othersVocabulary -Din (دين) pl. adyan means religion. This should not be confused with dayn (دين) pl. duyun which means debt.Nasihat (نصيحة) pl. nasa'ih means to want good for others or calling to good in advice. It can also mean sincerityTarkib -
Hafid Ibn Hajar Asqalani (may Allah Almighty have mercy upon him) writes in Nukhbat al-Fikr:
Nur al-Anwar is an advanced level book on usul fiqh. Contrary to what some might assume, it is not restricted to fiqh as is understood in the modern sense. Rather, within it are principles required to understand the shariah in general. Hence, Nur al-Anwar contains Usul Quran, Usul Hadith and Usul Aqa'id - in short, it may be more apt to consider it Usul Shariah. This note contains key question which if one answers should summarise that which is found in Nur al-Anwar bar few.
Wealth is a means and not the end. It is given by Allah. Economic systems consider four factors to solve; output, resource, distribution, and growth. Communism and capitalism differ in their approaches to the Islamic system of economics.
Abstract: One should write بسم الله الرحمن الرحيم when writing a letter. This is sunnah without doubt when writing to a Muslim or any person who will likely to handle the letter with respect. If unsure how it will be treated, it is still worth writing. However, If the letter is likely to be disrespected, the ulama have differed; some say it should still be written whilst others say it should be said but not included. In any case, shortened form or 786 does not fulfil the sunnah - Nawhami.
The minimum mahr, according to [the Ahnaf], is ten dirhams; it should weigh [ten dirhams] in silver coins, nuggets or be equal in value to 10 dirhams in price or property.Imam Muhammad [b. Hasan Shaybani] (may Allah Almighty have mercy upon him) states in Asl, ‘We learnt that the minimum of mahr is ten dirhams from Ali, Abdullah b. Umar, Amir and Ibrahim (may Allah Almighty be pleased with them all)’.
By default amr is for wujub meaning the command in the statement must be followed. Other meanings may be inferred but only if you can provide justification.
The Abjad numerals was a method of writing numbers before the introduction of the Arabic numerals. Although not used in calculations anymore it continues to be used in numbering lists. The Abjad numeral uses a decimal system. Each unit (1-9), ten (10, 20, 30 to 90) and hundred (100, 200, 300 to 900) is assigned a separate letter. The thousand is assigned a letter. The units:
قال العُتْبِي: بَعَثَ عُمَرُ بْنُ الخَطَّابِ إِلي عَمْرِو بْنِ مَعْدِيْكَرِبَ أَنْ يَبْعَثَ إِلَيْه بِسَيْفِهِ المَعْرُوْفِ بالصَّمْصَامَةِ. فَبَعَثَ بِهِ إِلَيْهِ. فَلَمَّا ضَرَبَ بِهِ وَجَدَهُ دُوْنَ مَا كَانَ يَبْلُغُهُ عَنْهُ فَكَتَبَ إِلَيْهِ فِي ذَلِكَ. فَرَدَّ عَلَيْهِ إِنَّمَا بَعَثْتُ إِلي أَمِيْرِ المُؤْمِنِيْنَ بِالسَّيْفِ. وَ لَمْ أَبْعَثْ بالسَّاعِدِ الَّذِي يُضْرَبُ بِهِ
The default rule for a mufti who is a muqallid is that he does not issue fatwa but on the madhhab of his Imam, according to the principles we discussed from ‘Uqud Rasm al-Mufti. However, that which we outlined in the discussion on taqlid and adopting a madhhab – that [the obligation of] taqlid of a specific Imam is a fatwa based on blocking the means and the interests of the Shari‘ah, in order that people do not fall into following desires, since collecting the concessions [i.e.
Mu’in al-Fara’id is a primer on mirath (inheritance law). Many madrasahs use this as a core text either in conjunction or as a precursor to more advanced work such as Siraji fil Mirath. The structure and methodology of the book are similar to Siraji. It provides easy to follow instructions with an emphasis on how to calculate inheritance rather than an in-depth focus on points of law. It outlines the reliable positions of the Ahnaf without delving in the differences of opinions.
This is a summary of the law of Hajj in accordance to the Hanafi school. In it I gathered only the preponderant views using Nuqayah as the base and where necessary supplemented it with the other reliable mutun namely Quduri, Wiqayah, Bidayat, Kanz, Multaqat, Majma’ and Tuhfah.
Other than the prophets and those Allah Almighty has foretold of paradise, there is no guarantee of success for any person. To believe yourself or any person after the sahabah to be exempt from failure, is foolhardy. All people struggle and therein lies the beauty. It is Allah Almighty who gives success and it is He who takes it away. The greatest blessing in this world is that we persevere to do good despite failure and we die in the state that Allah Almighty is pleased with us. Indeed, Allah Almighty is all-forgiving and most gracious.
In the Quran, Allah almighty uses the thunderstorm to exemplify His might. He uses three synonymic (mutaradif) words which translates to thunder (رعد), lightning (برق) and thunderbolt (صائقة).
Tawatur can be achieved in four ways - tawatur fil isnad, tabaqat, ta'amul and qadr mushtarak. All of them lead to certainty.
Mutawatir is a message which is narrated by a group whose number [is so high that it] cannot be accounted and it is [normally] impossible for them to have colluded upon a lie.
Miqat is the set boundary beyond which a Muslim intending to do hajj or umrah is not allowed to cross without ihram.
The experts of hadith are weary of the hadith of sufis as highlighted by Imam Muslim. It should be noted that it is not the fact that they are sufi which makes them unreliable rather it is the manner in which they evaluate hadith.
Ml. Khalil Ahmad Saharanpur advises that to create an affinity to fiqh one should read Shami (Radd al-Muhtar) and Badai’ al-Sanai' comprehensively.
[The following is part (4) of a series on two commentaries of Allm. Ibn Abidin Shami's Uqud Rasm al-Mufti. The first commentary is an elaboration by Muhammad Saifur Rahman placed under summary. The second commentary is a translation of Allm. Ibn Abidin Shami's Sharh Uqud Rasm al-Mufti.]Summary
In giving gifts, can one give preferential treatment to some of their children over their other children? If the offspring is a fasiq they may be denied any amount beyond their need. If the offspring is not fasiq, the reason for the preferential treatment will be determined. If the reason is to hurt some of the children, it will be deemed forbidden (makhruh tahrimi). If there is no particular reason, it is disliked (makhruh tanzihi) and equality will be urged. If the there is a reason such as the child is in need or parent wishes to repay a service, it is permissible.
The hanafiyyah allow sadaqat al-fitr to be given in price. The pricing are set using wheat, barley, dates or raisins. The price may be determined through derivatives such as wheat flour so long as it is equivalent or more than the price of wheat or else the price of wheat must be given. One may give more than the prescribed amount but cannot inflate the price to make others give more. Sadaqat al-fitr is half a sa’ for wheat according to the hanafiyyah. The weight in today’s scale varies; 1.575, 1.590, 1.636, 1.64 and 2.32 kilograms are suggested
Ml. Mamluk al-Ali Nanautwi. 1204 – 1267 AH (1789 - 1851 CE). One of the great Alim of his time in Delhi and a renowned educator. He is known as ustad al-kull (teacher of all) and ustad al-ulama (teacher to the ulama) as he either directly or in some way taught the ulama who went on to influence the Islamic landscape in India the effect of which resonates to the present time globally. He is noted as a key influencer in the development of the Deoband movement which was founded by his students which includes Ml. Qasim Nanautwi, Mft. Rashid Ahmad Gangohi and his son Ml. Ya’qub Nanautwi.
This is a summary of the law of zakat in accordance with the Hanafi school. In it, I gathered only the preponderant views using Nuqaya as the base and where necessary supplemented it with the other reliable mutun namely Quduri, Wiqayah, Bidayat, Kanz, Multaqa, Majma’, Mukhtar and Tuhfah.
These four types of vessels were commonly used for the production and storage of drinks that would become quickly intoxicant. The prophet (peace be upon him) forbade drinking from it regardless. The ruling was later abrogated when people became aware of its danger.
Introductions to hadith are available in many works. Depending on the objective of the work, the introduction differ in their coverage and focus as well as their length and detail. In this article, I will attempt to concisely summarise the main points found in all the key works as well as allude to issues of note in this topic. I pray that this succinct primer is insightful to the initiates and is an invaluable reminder to the veterans.
Divorce given in anger or in the state of anger occurs according to the jumhur (majority).
When should a new born be named? The nusus and narrations are differed in this matter. Some [sources] suggest that it should be kept on the seventh day whilst other sources suggest that it should be on the day the child is born without delay.
It is clear in principle and in accordance to fiqh that a city is determined customarily based on the distance where the populace is settled irrespective of the size [of the population] and the wide distance they are spread; all of it is considered one city. A settlement which is customarily considered outside the city will be deemed a separate locality even if it is contiguous.
Allah Almighty tests his beloved. The prophets were tested more than others and they rose to the occasion. The prophets Ibrahim and his son (peace be upon them) did not waiver in their devotion. The final prophet of Allah (peace be upon him) did not waiver in his resolution. The sahabah and the pious endeavoured to follow suite. In happiness and sadness they turned to Allah Almighty alone.
The following is part (3) of a series on two commentaries of Allm. Ibn Abidin Shami's Uqud Rasm al-Mufti. The first commentary is an elaboration by Muhammad Saifur Rahman placed under summary. The second commentary is a translation of Allm. Ibn Abidin Shami's Sharh Uqud Rasm al-Mufti.
The "The historic judgement on Interest" is a 250 page Judgment written by Justice Mufti Taqi Usmani who was a judge on the Shari'at Appellate bench in Pakistan. It covers, in detail the concept and the prohibition of interest and gives answers to those who argue in favour of it. This review will outline key extracts which surmises the entire text.
The classification of fuqaha can be based on era, activity, or capacity. Era refers to the time period they lived in, while capacity refers to their ability, and activity refers to their actual contribution to fiqh. It is vital that one relying on or referencing an expert must know their standing within the classes of fuqaha in terms of capacity.
The following is a summary of some remedial principles that aid to avoid the common mistakes in evaluating hadith and making unwarranted objections that one abandons strong evidences.
Why does attitude not always predict behaviour? This essay will explore the causes of attitude-behaviour inconsistency. It may be of use to the ulama and practitioners to determine strategies to increase the practices of Muslims. The simple suggested solution may be (1) inform (talim/cognition), (2) practice(ta’mil/behaviour) and (3) remind (tazkir/affect and suhbah/norm) to ensure consistent behavior.
Be compassionate and appreciative. Fulfill your responsibilities and allow him to fulfill his. Disputes in marriage are natural, resolve it respectfully.
I wrote this review many years back whilst I was studying research methods in history and historiography as an undergraduate. It is being published here to give a snapshot of western historiography so that it may shed some light as to why they may disagree with elements of Islamic history. I published it mostly as-is without edit, added references to Islam or notes to where it diverges against Islamic principles. Nawhami By Muhammad Saifur Rahman Nawhami
Know that Alif Lam may be ghayr za’id in which case it will either function as a harf (see 2) or an ism (see 3). Alternatively, it may simply be zā’id (surplus); that also has its uses. The prefix, Alif Lam, is of four types (when functioning as a harf); Jinsi, Istighraqi, Ahd Zihni and Ahd Khariji. When Alif lam functions as an ism it comes in the meaning of allazi.
Note! It is wajib to abide by, act upon and give fatwa according to that for which preference and preponderance, over an alternate weaker view, is known and established from its expert who is qualified to give preponderance in that Mazhab. Ijma is stated on this fact.
In regards to the matter which are considered to act as means to acquiring this light, amongst them is the attendance in class with wudu as well as ensuring not to touch the book without wudu. From the outset this seems to be a minuscule and meager matter, however, in terms of outcome it has an extreme impact.
Sadr al-Shariah Asghar (d. 747). Hanafi Faqih and Usuli Author of famed hanafi mutn Nuqayah and Sharh Wiqayah, as well as the usul works, Tanqih and Tawdhih
This review will highlight the path plotted by the Dars Nizami and the rationale therein for those wanting to master usul fiqh to understand the evidences presented and method of extraction used by the Ulama and especially the fuqaha.
[Ramadan brings within us a wave of positive changes, we must maintain these waves after Ramadan through increased action, pious association and intermittent reminders.]
When Ramadan comes, the doors of mercy are opened, the doors of fire are shut and the devils are jailed.1 When Ramadan enters the door of heaven opens, the door of hell shuts and the devils are put in chains.2 When Ramadan arrives we are primed for reward, the barriers to good are lowered and the enemy sentry is removed.
O those who believe! Fasting has been made compulsory upon you, as it had been made compulsory on those before you, so that you may become fearful... So those of you who witness the month, fast within it. Those who are ill or on travel the number will be from other days. Allah intends for you ease, He does not intends for you hardship. Complete the number, exalt Allah at what He has granted you, and perhaps you may become thankful.
Whilst many consider the teacher of old antiquated, in this time of ours where society changes intermittently in short periods, where culture and need is volatile and unreliable, the teacher of old is the most relevant for they provide a stable identity and consistency. Growth builds on stability whilst those who flip-flop with the turning of tides are at a loss.
Allm. Ibn Abidin introduces his work Rasm al-Mufti. Attached is two commentaries to the work. Part 1.
Amongst the issues deemed forbidden in the Islamic shari’ah is the taking of pictures as well as the keeping of pictures. To take a picture of an animate object is Haram without qualification; be it a large picture or small, be it made by hand or new technology such as a camera etcetera. The ruling relating to making pictures is that if there is an extreme need such as [images in] passport and the like, it permitted due to necessity or else it is banned and prohibited [regardless] if the picture is large or small but the parts visible.
At the termination of a marriage, there is a mandatory waiting period before a woman is permitted to remarry; this is known as iddat. Marriage is terminated1
The Grand-Mufti and among the leading ulama of Deoband.
In terms of ownership of assets, there are four classes. There are those who have plenty and there are those who do not have enough. The first are the privileged and the second underprivileged. The privileged may be (1) wealthy or merely (2) rich whilst the underprivileged may be (3) poor or dangerously (4) destitute. It is for the privileged to give and support the underprivileged each according to their capacity as ordained by Allah for their respective groups.
Ordinarily, the Quran can be completed 2, 3, 4, 6, 12, 36, 48, or 120 times a year differing from person to person depending on ability and external constraints. The first four are appropriate for the person who has difficulty reciting (the halted reciter), twelve is fitting for the fluent non-Hafidh, and the latter three are suited for the hafidh.
Effective leadership requires trust and autonomy. Arguably, if trust is lost the leader should be removed and if autonomy is lost the leader should resign gracefully. This is the practice of our pious predecessors. Shah Rafi al-Din
It is said that the heart of the Dars Nizami is Hidayah; the seminal work of Allamah Marghinani (d. 593) on the Hanafi fiqh. It is the commentary of the author’s work, Bidayat al-Mubtadi – which is an amalgamation of Quduri and Jami al-Saghir. In Hidayah the author adds further masa’ils to the primary text and outlines both textual and inferential evidences supporting all the edicts. Hidayah is the gateway to Fiqh - it shows the way forward to the initiates and summarises the path for the expert.
Whole (Kamil) is the person who has fitrat al-salimah and aql salim which can only be gained by holding firm to the path shown by the prophet of Allah (peace be upon him); that is the sirat mustaqim. The heart and mind have contracted vices which in turn has lead us away from the straight path. Knowledge and good character are required to bring us back in realignment and it is these two traits that the Madrasah aims (قل لا إله إلا الله ثم استقم). The goal is one but approaches differ. Allm.
Too often we complain that we are being beaten by time. We all have suffered from its wounds and are a victim of this conquering victor. However, we can stand unbeaten by it; purely by taking the route of goodness and indulging in acts which are deemed worthy in the sight of Allah. Victory against this ever evading concept is for those that Allah mentions – those who spend their minutes in calling to goodness, by doing righteous deeds, waiting patiently and standing by the truth. How does one ensure that the precious minutes are well spent?
To ensure the stability of the institution and protect it from outside influences Hujjat al-Islam Ml. Qasim Nanotwi outlined eight core principles. The goals of these principles seem to boil down to two distinct but interdependent objectives; (1) sincerity and (2) independence. The first objective (sincerity) is required for internal stability whilst the second objective (independence) is required for external stability. This will allow for longevity and maintenance of core values upon which the institution was built.
In this age of clocks, we have failed to realise that time is limited and our end is nigh. Time is fleeting and we are at a loss except for those who are righteous. Divide your time between worship and necessity. Spend every moment in the remembrance of Allah. That is time most excellently spent.
If life is the process that leads to death, we are all dying. Time is short, our life is short. Do not squander your life in pursuit of measly pleasures and meagre gains. Remember your end and do not waste time. Time it is priceless and no amount of wealth can replace that. Value your time for even now you have one second less.
Appearance is of no real consequence; character is of true value.
Those who doubt the hereafter, those who deny reckoning, those who dismiss heaven and hell, on what ground do they question the ability of Allah Almighty!
Indeed for the fearful, there is success - gardens and vineyards, buxom maidens, brimming glasses. You will not hear within babble, nor lies. This is a reward from your Lord and an ample gift.
The sermon preceding the marriage is sunnah. The message to all newlyweds is 'Fear Allah! Fear Allah! Fear Allah!' This is the common ground on which all relationships should be built. This is the solution to happiness even if we do not realise it.
To create weight in your actions, develop sincerity. Every action, whatever the action, do it for the pleasure of Allah Almighty. Become free from the complements and contempt of creation. Forget that and work solely for Allah Almighty.
Intentions determine the value of actions; correct your intentions. Indeed halal is clear and haram is clear; act accordingly and do not falter. Between these are ambiguous matters; avoid them. The path to perfection is in shunning triviality; value your time and health. Know your obligation to the people and fulfill it for the sake of Allah. Trust in Allah; pray and pray often.
Imam Muslim b. Hajjaj al-Qushayri (206 - 291 AH). One of the leading scholars of hadith and the author of Ṣaḥīḥ Muslim.
Knowledge without action will become a burden for us in the hereafter. The value of our actions is determined by our intentions. Those who act for Allah and His messenger ﷺ then their reward is with Allah. Those who act to gain the world then their reward is with the world. The gain of this world is temporary and the reward of the hereafter is everlasting.
Imam Muslim reports that the Prophet ﷺ said, "Angels do not enter a house in which there is a dog or a picture."
Be kind and be merciful. You have rights over her but she also has rights over you; fullfill them. Disputes in marriage is natural, resolve it kindly.
Muhammad ibn al-Muthanna narrated to me: ‘Abd al-Wahhab ibn ‘Abd al-Majid narrated to us: from Ja’far ibn Muhammad: from his father: from Jabir ibn ‘Abd Allah, he said: