FAKHR AL-DĪN ʿUTHMĀN IBN ʿALĪ AL-ZAYLAʿĪ

Fakhr al-Dīn al-Zaylaʿī (d. 743 AH) was a renowned Ḥanafī scholar of law, grammar, and inheritance. He moved to Cairo in 705 AH, where he taught, gave legal rulings, and wrote the Tabyīn al-Ḥaqāʾiq, a key commentary on Kanz al-Daqāʾiq.

— Al-Laknawī, al-Fawāʾid al-Bahiyya (AI Summary)

تقدم #دار_الإمام_يوسف_النبهاني «منظومة عقود رسم المفتي» لخاتمة المحققين ابن عابدين الدمشقي الحنفي رحمه الله:

https://www.youtube.com/watch?v=tHL2RfHaNzQ

#شرح_عقود_رسم_المفتي
#دار_الإمام_يوسف_النبهاني

يضيع العلم من الإنسان بأمرين: الكِبرُ الذي يمنعه من التعلّم، والخجلُ الذي يمنعه من السؤال.
العلم لا يُنال إلا بتواضعٍ وسؤال. فالمتكبّر يرى نفسه فوق التعلم، فيبقى جاهلاً رغم ما عنده، والخجول يستحي من السؤال، فيحرم نفسه من الفهم. ولذلك قالوا: من استحيا لم يتعلم، ومن استغنى لم يعلم. فطريق العلم يحتاج إلى جرأةٍ على السؤال، وتواضعٍ أمام من يعلم.
#طريق_العلم

‘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.

[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

AREY SHAYKH! LAWHAR?!

Lahore: a large city from the lands of India, full of blessings and goodness. I visited it.

— Ibn Duqmaq (d. 809), Nazm al-Juman

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

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

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.

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

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.

‏شرائطُ تحصيلِ العلومِ ثلاثةٌ
فأوَّلُه الأستاذُ في العلمِ حاذِقُ

وثانيه تكرارٌ بغيرِ ملالةٍ
وثالثُه فيه شريكٌ موافِقُ

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)

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)

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)

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.