Forwarded from Tabraze Azam
‘ILM, TALAQQI, AND ASANID
In a recent class with students of the Hanafi Legal Code Program (HLCP) at the @IrshadCentre, we discussed the proper method of seeking sacred knowledge, namely, fiqh al-talaqqi.
There is a proper method to attaining unto sacred knowledge, and when this is omitted, students acquire knowledge with their [untrained] mind, through the pushes and pulls of the algorithm or what’s popular, without guidance, and without asanid.
All of this results in the acquisition of disconnected factoids devoid of any spiritual impact or light because the conditions and integrals of sound acquisition were cast aside.
Knowledge is a light which passes from one heart to the next. Sufyan al-Thawri and others remarked: “They were only deprived from reaching because of their abandonment of the foundations.”
May Allah Most High show us the way and grant us tawfiq.
In a recent class with students of the Hanafi Legal Code Program (HLCP) at the @IrshadCentre, we discussed the proper method of seeking sacred knowledge, namely, fiqh al-talaqqi.
There is a proper method to attaining unto sacred knowledge, and when this is omitted, students acquire knowledge with their [untrained] mind, through the pushes and pulls of the algorithm or what’s popular, without guidance, and without asanid.
All of this results in the acquisition of disconnected factoids devoid of any spiritual impact or light because the conditions and integrals of sound acquisition were cast aside.
Knowledge is a light which passes from one heart to the next. Sufyan al-Thawri and others remarked: “They were only deprived from reaching because of their abandonment of the foundations.”
May Allah Most High show us the way and grant us tawfiq.
❤26
Forwarded from - المدرسة الحنفية -
[مطلب في عدم اعتبار السن في محاكاة الفهوم]
«اعلم أن الصواب هو المقصود على كل حال وليس التعصب من شان المحصلين، وليس السن بمعتبر في محاكاة الفهوم عند ذوى الاعتبار.» اهـ.
الرد الوفي للنابلسي (ت. ١١٤٣ هـ)
https://www.tg-me.com/madrasahanafiyya
«اعلم أن الصواب هو المقصود على كل حال وليس التعصب من شان المحصلين، وليس السن بمعتبر في محاكاة الفهوم عند ذوى الاعتبار.» اهـ.
الرد الوفي للنابلسي (ت. ١١٤٣ هـ)
https://www.tg-me.com/madrasahanafiyya
❤5
Forwarded from فوائد شتى من كتب شتى
فَائِدَةَ:
أشار الشهاب إِلى لطيفةٍ من البلاغة القرآنية،
وهي أن الأوامر بأفعال الخير أفردت للنبي ﷺ
وإِن كانت عامة في المعنى {فاستقم كَمَآ أُمِرْتَ، وَأَقِمِ الصلاة، واصبر}
وفي المنهيات جمعت للأمة {وَلاَ تَطْغَوْاْ، وَلاَ تركنوا إِلَى الذين ظَلَمُواْ} كذا في العناية.
صفوة التفاسير 📚.
https://www.tg-me.com/FawaidDAG
أشار الشهاب إِلى لطيفةٍ من البلاغة القرآنية،
وهي أن الأوامر بأفعال الخير أفردت للنبي ﷺ
وإِن كانت عامة في المعنى {فاستقم كَمَآ أُمِرْتَ، وَأَقِمِ الصلاة، واصبر}
وفي المنهيات جمعت للأمة {وَلاَ تَطْغَوْاْ، وَلاَ تركنوا إِلَى الذين ظَلَمُواْ} كذا في العناية.
صفوة التفاسير 📚.
https://www.tg-me.com/FawaidDAG
❤10
THE PATH TO PIETY (SESSION 3)
In this third part of the Path to Piety series, Shaykh Tabraze Azam explores the true essence of piety — how every act of worship in Islam, from prayer to fasting, zakat to hajj, serves as a means of spiritual training that purifies the heart and elevates the soul.
Drawing from Qur’anic verses and prophetic teachings, the Shaykh reminds us that the purpose of worship is transformation — to become people of uprightness (istiqāmah) and beautiful character (akhlaq). When our actions in worship penetrate the heart, they cultivate sincerity, humility, and steadfastness that extend beyond the masjid and into our daily lives.
WATCH HERE: https://youtu.be/57LguzwAd-g
In this third part of the Path to Piety series, Shaykh Tabraze Azam explores the true essence of piety — how every act of worship in Islam, from prayer to fasting, zakat to hajj, serves as a means of spiritual training that purifies the heart and elevates the soul.
Drawing from Qur’anic verses and prophetic teachings, the Shaykh reminds us that the purpose of worship is transformation — to become people of uprightness (istiqāmah) and beautiful character (akhlaq). When our actions in worship penetrate the heart, they cultivate sincerity, humility, and steadfastness that extend beyond the masjid and into our daily lives.
WATCH HERE: https://youtu.be/57LguzwAd-g
YouTube
Guiding Light | The Path to Piety (3) – Worship That Transforms the Heart | Shaykh Tabraze Azam
🛤 Guiding Light: The Path to Piety (Part 3)
Speaker: Shaykh Tabraze Azam
Location: Masjid Adam (A.S), Oadby
Date: Friday 12th Sep 2025
In this third part of the Path to Piety series, Shaykh Tabraze Azam explores the true essence of piety — how every act…
Speaker: Shaykh Tabraze Azam
Location: Masjid Adam (A.S), Oadby
Date: Friday 12th Sep 2025
In this third part of the Path to Piety series, Shaykh Tabraze Azam explores the true essence of piety — how every act…
❤11👍1
Forwarded from Tabraze Azam
UNDERSTANDING QUDURI’S MUKHTASAR
In various lessons on Imam Quduri’s Mukhtasar, I’ve stressed the importance of interpreting Quduri’s words faithfully and as he would have intended—note that many commentaries aren’t necessarily doing this. Thankfully, this is a task which has become more facilitated given the publication of a number of his works. In a forthcoming paper, I will attempt to explain this matter, as well as his general method, further.
After purchasing al-Mujtaba Sharh al-Quduri, and a subsequent, random perusal, I was pleased to come across Zahidi attempting to engage in this exact activity by interpreting Quduri through Quduri himself and his student, Abu Nasr al-Aqta’, alhamdulillah. As an aside, another beautiful point—the isharat al-nass, if you will—is his referencing of the Sharh Mukhtasar al-Karkhi as simply al-Quduri al-Kabir. I’ve shared the nass below:
قال الزاهدي في المجتبى: لكن ذكره المصنف في القدوري الكبير أنه سنة، وتلميذه أبو نصر الأقطع في شرح المختصر، فدل على أنه أراد به السنة.
In various lessons on Imam Quduri’s Mukhtasar, I’ve stressed the importance of interpreting Quduri’s words faithfully and as he would have intended—note that many commentaries aren’t necessarily doing this. Thankfully, this is a task which has become more facilitated given the publication of a number of his works. In a forthcoming paper, I will attempt to explain this matter, as well as his general method, further.
After purchasing al-Mujtaba Sharh al-Quduri, and a subsequent, random perusal, I was pleased to come across Zahidi attempting to engage in this exact activity by interpreting Quduri through Quduri himself and his student, Abu Nasr al-Aqta’, alhamdulillah. As an aside, another beautiful point—the isharat al-nass, if you will—is his referencing of the Sharh Mukhtasar al-Karkhi as simply al-Quduri al-Kabir. I’ve shared the nass below:
قال الزاهدي في المجتبى: لكن ذكره المصنف في القدوري الكبير أنه سنة، وتلميذه أبو نصر الأقطع في شرح المختصر، فدل على أنه أراد به السنة.
❤32
IS IT A TOOTHBRUSH? IS IT A MISWAK? NO, IT’S A TOOTHWAK!
I guess it was between toothwak and misbrush, and the latter isn’t exactly a great start to getting your teeth in order…
At any rate, you don’t need any special contraption to fulfil the sunna. As the jurists explain, the sunna is fulfilled by brushing with any thing that does the job, and there is no special virtue associated with using wood. All of the religious and spiritual benefits mentioned by the ʿulama may be attained by using a regular toothbrush.
I explained this in detail through a reading of a classical treatise which you can watch here: https://youtu.be/g7vbd1b2_Ug?si=nvafcNxKv-n8Wsdj
I guess it was between toothwak and misbrush, and the latter isn’t exactly a great start to getting your teeth in order…
At any rate, you don’t need any special contraption to fulfil the sunna. As the jurists explain, the sunna is fulfilled by brushing with any thing that does the job, and there is no special virtue associated with using wood. All of the religious and spiritual benefits mentioned by the ʿulama may be attained by using a regular toothbrush.
I explained this in detail through a reading of a classical treatise which you can watch here: https://youtu.be/g7vbd1b2_Ug?si=nvafcNxKv-n8Wsdj
😁17❤12🤔3👍1
Forwarded from أحمد هيوا
الأفغان يفتخرون بنسبة الإمام الأعظم ويقولون إن أباه كان تاجرا أفغانيا استقر في الكوفة فولد له الإمام، رحمهما الله تعالى ..
تاريخيا، نسبة كل "علماء العجم" إلى بلاد فارس على لسان الشرع وأهل التراجم = تغليب.
بلاد فارس تاريخيا كانت إقليما محددًا في جنوب إيران المعاصرة ، يشمل مناطق مثل شيراز وأصفهان، ولا يشمل حتى كل مساحة الدولة الإيرانية.
📌وبذلك ندرك معنى قوله صلى الله عليه وسلم: ((والذي نفسي بيده لو كان الإيمان منوطا بالثريا لتناوله رجال من فارس))
" رجال من فارس" أي:طائفة العجم مطلقا أو من يكون لسانه فارسيا أو من بلدة فارس .. والأول أظهر" ، ذكره الملا علي القاري في مرقاة المفاتيح.
تاريخيا، نسبة كل "علماء العجم" إلى بلاد فارس على لسان الشرع وأهل التراجم = تغليب.
بلاد فارس تاريخيا كانت إقليما محددًا في جنوب إيران المعاصرة ، يشمل مناطق مثل شيراز وأصفهان، ولا يشمل حتى كل مساحة الدولة الإيرانية.
📌وبذلك ندرك معنى قوله صلى الله عليه وسلم: ((والذي نفسي بيده لو كان الإيمان منوطا بالثريا لتناوله رجال من فارس))
" رجال من فارس" أي:طائفة العجم مطلقا أو من يكون لسانه فارسيا أو من بلدة فارس .. والأول أظهر" ، ذكره الملا علي القاري في مرقاة المفاتيح.
❤13
Forwarded from قناة محمد الحسن الكمالي
شرائطُ تحصيلِ العلومِ ثلاثةٌ
فأوَّلُه الأستاذُ في العلمِ حاذِقُ
وثانيه تكرارٌ بغيرِ ملالةٍ
وثالثُه فيه شريكٌ موافِقُ
فأوَّلُه الأستاذُ في العلمِ حاذِقُ
وثانيه تكرارٌ بغيرِ ملالةٍ
وثالثُه فيه شريكٌ موافِقُ
❤21
IBN QUTLUBUGHA’S [SECOND] LICENSE TO A STUDENT UPON COMPLETION OF THE NUQAYA
Thereafter, its owner repeated its reading from beginning to end, as a reading of investigation and verification (qirāʾat baḥth wa-taḥqīq) into its meanings and an examination of the intricacies of its structure. By virtue of that, he rightfully earned the qualification to read it to those who seek it, in a manner that fulfills their scholarly aims. Accordingly, I have granted him permission (adhintu lahu) to do so, under the condition recognised by scholarly protocol (bi-sharṭihi al-muʿtabar fī dhālik). The blessed conclusion (al-khatm al-mubārak) took place on the 5th of Muḥarram, in the year 864 AH (corresponding roughly to November 1459 CE). This was stated and written by: Qāsim al-Ḥanafī. (AI)
Thereafter, its owner repeated its reading from beginning to end, as a reading of investigation and verification (qirāʾat baḥth wa-taḥqīq) into its meanings and an examination of the intricacies of its structure. By virtue of that, he rightfully earned the qualification to read it to those who seek it, in a manner that fulfills their scholarly aims. Accordingly, I have granted him permission (adhintu lahu) to do so, under the condition recognised by scholarly protocol (bi-sharṭihi al-muʿtabar fī dhālik). The blessed conclusion (al-khatm al-mubārak) took place on the 5th of Muḥarram, in the year 864 AH (corresponding roughly to November 1459 CE). This was stated and written by: Qāsim al-Ḥanafī. (AI)
❤20
Forwarded from مولانا عبد الرحمن الشعار
#استفادة_الأستاذ_من_تلميذه
#الفتوحات_المكية
قال #الشيخ_الأكبر قدس سره: (وقد يستفيد الأستاذ من التلميذ أشياء من مواهب الحق تعالى لم يقض الله للأستاذ أن ينالها إلا من هذا التلميذ كما نعلم قطعا أنه قد يفتح للإنسان الكبير في أمر يسأله عنه بعض العامة مما لا قدر له في العلم ولا قدم ويكون صادق التوجه في هذا المسؤول فيه, والمسؤول عنه العالِم, فيرزق العالِم في ذلك الوقت -لصدق السائل- علمَ تلك المسألة ولم تكن عنده قبل ذلك, عناية من الله بالسائل, وتضمنت عناية الله بالسائل أن حصل للمسؤول علما لم يكن عنده).
#الفتوحات_المكية
قال #الشيخ_الأكبر قدس سره: (وقد يستفيد الأستاذ من التلميذ أشياء من مواهب الحق تعالى لم يقض الله للأستاذ أن ينالها إلا من هذا التلميذ كما نعلم قطعا أنه قد يفتح للإنسان الكبير في أمر يسأله عنه بعض العامة مما لا قدر له في العلم ولا قدم ويكون صادق التوجه في هذا المسؤول فيه, والمسؤول عنه العالِم, فيرزق العالِم في ذلك الوقت -لصدق السائل- علمَ تلك المسألة ولم تكن عنده قبل ذلك, عناية من الله بالسائل, وتضمنت عناية الله بالسائل أن حصل للمسؤول علما لم يكن عنده).
❤16
A NOTE ON LONG-TERM STUDY WITH TEACHERS
Shaykh ʿAbd al-Fattāḥ Abū Ghudda (may God have mercy on him) said:
"Such was the manner of student apprenticeship to scholars among the earlier generations: forty years, twenty years, ten years — and the student would emerge a scholar, truly a scholar. The teaching session would last all day, or most of it, or at the very least a quarter of it — not merely fifty or forty-five minutes! Thus did those students become imāms by way of closely accompanying the imāms.
As for today, study is confined to a few months, a handful of minutes, and taken from mute pages and booklets — without discussion, comprehension, or internalisation. The presence before scholars is all but lost, the claims are extravagant, and the titles even more so — while knowledge itself complains to God, Most High, of many who affiliate themselves with it and trade in it."
— Ṣafaḥāt min Ṣabr al-ʿUlamāʾ, p. 107 (AI)
Shaykh ʿAbd al-Fattāḥ Abū Ghudda (may God have mercy on him) said:
"Such was the manner of student apprenticeship to scholars among the earlier generations: forty years, twenty years, ten years — and the student would emerge a scholar, truly a scholar. The teaching session would last all day, or most of it, or at the very least a quarter of it — not merely fifty or forty-five minutes! Thus did those students become imāms by way of closely accompanying the imāms.
As for today, study is confined to a few months, a handful of minutes, and taken from mute pages and booklets — without discussion, comprehension, or internalisation. The presence before scholars is all but lost, the claims are extravagant, and the titles even more so — while knowledge itself complains to God, Most High, of many who affiliate themselves with it and trade in it."
— Ṣafaḥāt min Ṣabr al-ʿUlamāʾ, p. 107 (AI)
❤44😢8👍1
A NOTE ON THE STUDY & MASTERY OF FIQH
The science of jurisprudence (fiqh) is the most difficult and extensive of all disciplines. It is the domain of the imams who exercise independent reasoning (ijtihād), and comprises the majority of what scholars truly require. It is a deep and turbulent sea—none plunges into it except one who is uniquely intelligent and skilled in its foundational principles (uṣūl).
No worthwhile share of it is attained except through intense effort over a prolonged period, with lofty aspiration, by studying works such as al-Hidāyah, along with its commentary, al-ʿInāyah (by Akmal al-Dīn al-Bābartī).
As for mastery in it, it nearly consumes a person’s entire lifetime. And one capable of resolving its complexities is rarer than red sulfur. Its legal issues (masāʾil)—which have confounded scholars—are beyond count.
It is astonishing that some students neglect its study, imagining it to be an easy subject that can be acquired with little effort.
—al-Marʿashī’s Tartīb al-ʿUlūm (AI)
The science of jurisprudence (fiqh) is the most difficult and extensive of all disciplines. It is the domain of the imams who exercise independent reasoning (ijtihād), and comprises the majority of what scholars truly require. It is a deep and turbulent sea—none plunges into it except one who is uniquely intelligent and skilled in its foundational principles (uṣūl).
No worthwhile share of it is attained except through intense effort over a prolonged period, with lofty aspiration, by studying works such as al-Hidāyah, along with its commentary, al-ʿInāyah (by Akmal al-Dīn al-Bābartī).
As for mastery in it, it nearly consumes a person’s entire lifetime. And one capable of resolving its complexities is rarer than red sulfur. Its legal issues (masāʾil)—which have confounded scholars—are beyond count.
It is astonishing that some students neglect its study, imagining it to be an easy subject that can be acquired with little effort.
—al-Marʿashī’s Tartīb al-ʿUlūm (AI)
❤33😢1
Forwarded from الجِرابُ الجامع [كُناشة العَلمي]
وكل من مد عينه إلى المشايخ مع وجود شيخه فلا ينتفع بشيخه ولا بمن مد عينه له؛ لسقوط الأول من يده ودخول الحيرة عليه في صحبة الثاني بما يراه من اختلاف حاله عليه، وإنما السر في الحُرمة والخدمة، فبالحرمة ارتفعوا، وبالخدمة انتفعوا، فاعرف ذلك.
مقدمة التصوف للإمام زروق الفاسي.
مقدمة التصوف للإمام زروق الفاسي.
❤13
UPCOMING INTENSIVES IN NORTH AMERICA
I’m pleased to be able to announce that I will once again be visiting the shores of the “lands beyond the sea” (bilad ma waraʾ al-nahr) this December. Two significant events are the multi-day intensives in New Jersey and Toronto, Rooted Hanafism and Path to Hanafi Fiqh respectively, and I would encourage anybody interested to register and join us.
Both events are different, and the US one remains the more technical event given it is the third annual Hanafi intensive where we cover various treatises from across the Hanafi tradition. I look forward to connecting with friends, students, and colleagues, and I will endeavour to post other events from the itinerary here when finalised.
Rooted Hanafism: https://www.darulfath.org/hanafi-intensive
PTHF: https://www.pathtohanafifiqh.ca/
I’m pleased to be able to announce that I will once again be visiting the shores of the “lands beyond the sea” (bilad ma waraʾ al-nahr) this December. Two significant events are the multi-day intensives in New Jersey and Toronto, Rooted Hanafism and Path to Hanafi Fiqh respectively, and I would encourage anybody interested to register and join us.
Both events are different, and the US one remains the more technical event given it is the third annual Hanafi intensive where we cover various treatises from across the Hanafi tradition. I look forward to connecting with friends, students, and colleagues, and I will endeavour to post other events from the itinerary here when finalised.
Rooted Hanafism: https://www.darulfath.org/hanafi-intensive
PTHF: https://www.pathtohanafifiqh.ca/
❤17👏1
Forwarded from شوارد الأفكار
يروى عن سيدنا علي -رضي الله عنه- أنه قال:
أحيوا الطاعات بمجالسة من يستحيى منه!
وقال عبدالله بن أحمد بن حنبل: ما أوقعني في بلية إلا صحبة من لا أحتشمه!
فالعاقل إذا صاحب أولي المروءة والأدب، والحشمة والوقار، واللطف والحياء، تأثر بهم وانتقل إليه من أحوالهم، حتى يتمثل أخلاقهم ويرتدي زيهم.
#الصحبة
#منهجيات
أحيوا الطاعات بمجالسة من يستحيى منه!
وقال عبدالله بن أحمد بن حنبل: ما أوقعني في بلية إلا صحبة من لا أحتشمه!
فالعاقل إذا صاحب أولي المروءة والأدب، والحشمة والوقار، واللطف والحياء، تأثر بهم وانتقل إليه من أحوالهم، حتى يتمثل أخلاقهم ويرتدي زيهم.
#الصحبة
#منهجيات
❤12
BETWEEN COMMITMENT TO THE CIRCLE AND HARBOURING SILENT OBJECTION
One of the special characteristics of the circle of Imam Abu Hanifa was that they discussed issues together, and then only recorded them when there was agreement. A beautiful example of this is a case in which ʿAfiya b. Yazid (d. 163)–a prominent member of the majlis–is absent and the group comes to a conclusion regarding a particular issue. Abu Hanifa remarks that they should not record the conclusion given ʿAfiya’s absence, but when he returns and if he agrees, then it should be recorded. Not only does this demonstrate incredible humility, but it also shows a readiness to accept counter-arguments and amendments or corrections. Generally, students in a circle of knowledge should dedicate themselves wholly to it and avoid harbouring silent objections. Doing so can be misleading and it also only leads to a dishonest engagement with the material; and even if held privately, it still affects the entire gathering. Sound development and progression cannot take place without clarity and conviction, and that’s why the first significant step in one’s journey is to choose a trustworthy and reliable teacher. Of course, this also assumes that (1) both the session and teacher permit discussion and questioning, and (2) students have progressed to a point at which they are able to reasonably express contentions—the first duty of the student is humble silence. We also Allah Most High to grant us sincerity and deep knowledge, amin!
One of the special characteristics of the circle of Imam Abu Hanifa was that they discussed issues together, and then only recorded them when there was agreement. A beautiful example of this is a case in which ʿAfiya b. Yazid (d. 163)–a prominent member of the majlis–is absent and the group comes to a conclusion regarding a particular issue. Abu Hanifa remarks that they should not record the conclusion given ʿAfiya’s absence, but when he returns and if he agrees, then it should be recorded. Not only does this demonstrate incredible humility, but it also shows a readiness to accept counter-arguments and amendments or corrections. Generally, students in a circle of knowledge should dedicate themselves wholly to it and avoid harbouring silent objections. Doing so can be misleading and it also only leads to a dishonest engagement with the material; and even if held privately, it still affects the entire gathering. Sound development and progression cannot take place without clarity and conviction, and that’s why the first significant step in one’s journey is to choose a trustworthy and reliable teacher. Of course, this also assumes that (1) both the session and teacher permit discussion and questioning, and (2) students have progressed to a point at which they are able to reasonably express contentions—the first duty of the student is humble silence. We also Allah Most High to grant us sincerity and deep knowledge, amin!
❤32
A LICENSE TO A HAFIZ OF MARGHINANI’S HIDAYA
Muḥammad b. al-Ḥasan al-Ḥalabī
One of the jurists (fuqahāʾ) of Aleppo. He memorized al-Hidāya in his youth, and presented it before a group of scholars — among them the eminent scholar Abū Ḥafṣ ʿUmar b. al-Wardī — who wrote for him a brief ijāza (certificate of authorization). It reads:
“Now then — after praising God for the excellence of the beginning, and sending blessings upon His Prophet Muḥammad, described in the scriptures with what suffices, and upon his family and companions, the ships of salvation and the stars of guidance:
The intelligent and virtuous Shams al-Dīn Muḥammad b. al-Ḥasan al-Ḥanafī presented to me substantial portions of the book al-Hidāya — from its beginning, middle, and end. He recited it with a fluent and eloquent tongue, flowing with clarity, as in the dual form (yaʾ and nūn), which is the sound dual, and with fāʾ and wāw, which is the sound plural —
So he is a noble son of a noble, nay — a wonder from a wonder, nay — a scholar from among the scholars. And he who resembles his father has done no wrong. May God Most High grant him knowledge and action in accordance with what is in the book.
And it is no innovation (ghayr bidʿ) for Muḥammad b. al-Ḥasan to be counted among the distinguished of the companions. This was recorded in the middle of Shaʿbān, in the year 744 [AH / 1343–4 CE].” (AI)
Muḥammad b. al-Ḥasan al-Ḥalabī
One of the jurists (fuqahāʾ) of Aleppo. He memorized al-Hidāya in his youth, and presented it before a group of scholars — among them the eminent scholar Abū Ḥafṣ ʿUmar b. al-Wardī — who wrote for him a brief ijāza (certificate of authorization). It reads:
“Now then — after praising God for the excellence of the beginning, and sending blessings upon His Prophet Muḥammad, described in the scriptures with what suffices, and upon his family and companions, the ships of salvation and the stars of guidance:
The intelligent and virtuous Shams al-Dīn Muḥammad b. al-Ḥasan al-Ḥanafī presented to me substantial portions of the book al-Hidāya — from its beginning, middle, and end. He recited it with a fluent and eloquent tongue, flowing with clarity, as in the dual form (yaʾ and nūn), which is the sound dual, and with fāʾ and wāw, which is the sound plural —
So he is a noble son of a noble, nay — a wonder from a wonder, nay — a scholar from among the scholars. And he who resembles his father has done no wrong. May God Most High grant him knowledge and action in accordance with what is in the book.
And it is no innovation (ghayr bidʿ) for Muḥammad b. al-Ḥasan to be counted among the distinguished of the companions. This was recorded in the middle of Shaʿbān, in the year 744 [AH / 1343–4 CE].” (AI)
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