THE BLESSED DAY OF ʿASHURAʾ
It is from the sunna to fast on the day of ʿAshuraʾ (10th Muharram). Given that the Passover no longer corresponds to the lunar calendar, fiqh references (1) encouraging the fasting of two days to “oppose Bani Israʾil” and (2) affirming the dislikedness of fasting only on the tenth apply to a different time and context. Despite this, Kasani remarked in his al-Badaʾiʿ al-Sanaʾiʿ that most jurists held that fasting only on the 10th (without adding a day) was praiseworthy and not disliked. However, it is generally encouraged to fast during the first ten days of the blessed month, and also on its Thursdays, Fridays, and Saturdays. So whoever does more will find a reward with their Lord.
As an aside, many of the ʿulama also transmit the sunna of spending more expansively upon one’s family on this blessed day—gifts, clothing, or food—and that this generous giving is a means of blessings for the giver for the entire year. Furthermore, it is praiseworthy to go out of one’s way to give in charity, to feed people, to attend a class of sacred knowledge, to visit the sick, or to engage in any type of righteousness. This is a blessed day and righteous deeds are weightier on noble and blessed occasions.
Pray for the umma, and take care of your religious duties on this day. May Allah Most High grant us all tawfiq to worship Him sincerely, may He accept our efforts, and may He lift the trials and hardships from those distressed amongst us and throughout the umma, amin!
It is from the sunna to fast on the day of ʿAshuraʾ (10th Muharram). Given that the Passover no longer corresponds to the lunar calendar, fiqh references (1) encouraging the fasting of two days to “oppose Bani Israʾil” and (2) affirming the dislikedness of fasting only on the tenth apply to a different time and context. Despite this, Kasani remarked in his al-Badaʾiʿ al-Sanaʾiʿ that most jurists held that fasting only on the 10th (without adding a day) was praiseworthy and not disliked. However, it is generally encouraged to fast during the first ten days of the blessed month, and also on its Thursdays, Fridays, and Saturdays. So whoever does more will find a reward with their Lord.
As an aside, many of the ʿulama also transmit the sunna of spending more expansively upon one’s family on this blessed day—gifts, clothing, or food—and that this generous giving is a means of blessings for the giver for the entire year. Furthermore, it is praiseworthy to go out of one’s way to give in charity, to feed people, to attend a class of sacred knowledge, to visit the sick, or to engage in any type of righteousness. This is a blessed day and righteous deeds are weightier on noble and blessed occasions.
Pray for the umma, and take care of your religious duties on this day. May Allah Most High grant us all tawfiq to worship Him sincerely, may He accept our efforts, and may He lift the trials and hardships from those distressed amongst us and throughout the umma, amin!
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Forwarded from الرواق المنهجي والحنبلي( بإشراف خادم العلم والفقراء محمد عبد الواحد الأزهري الحنبلي).
في مناقب الشيخ موفق الدين ابن قدامة، تأليف الشيخ ضياء الدين المقدسي: نصيحة عظيمة لطالب العلم.
هذا تفريغها من المخطوط:
وسمعته يقول -وذكر عنده الاشتغال بالعلم، واعتذر إليه شخص من شغله عن الاشتغال بالعلم-، فقال الشيخ قدس الله روحه: "من لم يشتغل في حال شغله: ما يشتغل في حال فراغه"، أو كلامًا هذا معناه.
https://www.tg-me.com/Rwaq_manhaji
هذا تفريغها من المخطوط:
وسمعته يقول -وذكر عنده الاشتغال بالعلم، واعتذر إليه شخص من شغله عن الاشتغال بالعلم-، فقال الشيخ قدس الله روحه: "من لم يشتغل في حال شغله: ما يشتغل في حال فراغه"، أو كلامًا هذا معناه.
https://www.tg-me.com/Rwaq_manhaji
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الرواق المنهجي والحنبلي( بإشراف خادم العلم والفقراء محمد عبد الواحد الأزهري الحنبلي).
قناة خاصة بالمنشورات والدروس المنهجية، المتعلقة بمنهج التفقه وطلب العلم على الطريقة المعروفة عند أهل العلم، والجادة المسلوكة عبر القرون.
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THE SHAYKH OF THE DOME OF THE ROCK
Shaykh Salih b. Ahmad al-Tumurtashi (d. ~1127), the great-great-grandson of Muhammad b. ʿAbdullah al-Tumurtashi–author of the Tanwir al-Absar–was the mufti of Gaza in his time, and he was one of the first who came out to meet and greet ʿAbd al-Ghani al-Nabulsi (d. 1143) upon his visit and arrival there. For at two-year period, he was posted in Jerusalem and had a a daily lesson at the Dome of the Rock mosque. One of his teachers, ʿUmar b. ʿUmar al-Dafri (d. 1079)–author of the al-Durrat al-Munifa–remarked in his license (ijaza) to him that “he kept my company continuously and completely.” May Allah have mercy upon him and his family, and may the people of the holy land find victory, stability, and solace, amin!
Shaykh Salih b. Ahmad al-Tumurtashi (d. ~1127), the great-great-grandson of Muhammad b. ʿAbdullah al-Tumurtashi–author of the Tanwir al-Absar–was the mufti of Gaza in his time, and he was one of the first who came out to meet and greet ʿAbd al-Ghani al-Nabulsi (d. 1143) upon his visit and arrival there. For at two-year period, he was posted in Jerusalem and had a a daily lesson at the Dome of the Rock mosque. One of his teachers, ʿUmar b. ʿUmar al-Dafri (d. 1079)–author of the al-Durrat al-Munifa–remarked in his license (ijaza) to him that “he kept my company continuously and completely.” May Allah have mercy upon him and his family, and may the people of the holy land find victory, stability, and solace, amin!
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Forwarded from شوارد الأفكار
تعظم منة الله تعالى على الطالب إذا ساقه للجلوس بين يدي شيخ عالم متقن رؤوف، وآتاه الصبر على الانتفاع منه؛ فإنه حينها يغرف من بحر يمده من بعده سبعة أبحر!
#منهجيات
#طلب_العلم
#منهجيات
#طلب_العلم
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Forwarded from Surkheel Abu Aaliyah
The Modesty-Hijab Mystery:
SO MUCH EMPHASIS has been put on the Muslim woman’s hijab as mainly a piece of cloth draped over the head (i.e. a khimar or a ‘headscarf’), rather than an overall way of modest satr or ‘concealment’ of their natural charms, that many a young Muslimah has also brought into it. So when meaning is lost, heads might be covered, yet body language and behaviour signal indecorum: Be not soft of speech, lest he in whose heart is a disease aspires to you, but speak honourable words. [Q.33:32] Sometimes it’s the case of what is reluctantly expressed in this limerick:
A hijabi was asked one day;
‘Why cover your hair this way?’
‘It’s modesty, see;’
Which did confuse me;
Coz the rest of her was on display.
SO MUCH EMPHASIS has been put on the Muslim woman’s hijab as mainly a piece of cloth draped over the head (i.e. a khimar or a ‘headscarf’), rather than an overall way of modest satr or ‘concealment’ of their natural charms, that many a young Muslimah has also brought into it. So when meaning is lost, heads might be covered, yet body language and behaviour signal indecorum: Be not soft of speech, lest he in whose heart is a disease aspires to you, but speak honourable words. [Q.33:32] Sometimes it’s the case of what is reluctantly expressed in this limerick:
A hijabi was asked one day;
‘Why cover your hair this way?’
‘It’s modesty, see;’
Which did confuse me;
Coz the rest of her was on display.
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«الكتاب حجاب بين الأستاذ وبين الطلاب»
— الشيخ محمود دحلا حفظه الله تعالى
— الشيخ محمود دحلا حفظه الله تعالى
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FINAL CALL — REGISTRATION ENDS TOMORROW!
Last chance for anybody wishing to join us for the intensive. Please don’t be that person who messages asking to join days before the event—it’ll be too late!
If you have anything on your mind such as not being able to afford it, or not being able to attend the whole thing, or feeling apprehensive about studying ʿilm after a while, or anything else, reach out so we can provide any support or assistance!
REGISTER HERE: https://courses.irshad.org.uk/product/hanafi-intensive/
Last chance for anybody wishing to join us for the intensive. Please don’t be that person who messages asking to join days before the event—it’ll be too late!
If you have anything on your mind such as not being able to afford it, or not being able to attend the whole thing, or feeling apprehensive about studying ʿilm after a while, or anything else, reach out so we can provide any support or assistance!
REGISTER HERE: https://courses.irshad.org.uk/product/hanafi-intensive/
Forwarded from الحَوْزَةُ الأشْعَرِيَةُ🕌
.
«ما خرج رجلٌ في طلب العلم إلا ضمَّن الله السموات والأرض رزقَه».
حلية الأولياء وطبقات الأصفياء (6/ 14).
.
«ما خرج رجلٌ في طلب العلم إلا ضمَّن الله السموات والأرض رزقَه».
حلية الأولياء وطبقات الأصفياء (6/ 14).
.
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Forwarded from الحَوْزَةُ الأشْعَرِيَةُ🕌
قال الإمام مالك:
«كان الرجل يختلف إلى الرجل ثلاثين سنة يتعلم منه».
حلية الأولياء (6/ 320).
«كان الرجل يختلف إلى الرجل ثلاثين سنة يتعلم منه».
حلية الأولياء (6/ 320).
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DR ABDAL HAKIM MURAD: BRIEF OBSERVATIONS ON LEADERSHIP
The shaykh makes some important observations here on the duty to produce a calibre of scholars who are sufficiently conversant and able to respond to the challenges and needs of the time. The madrasa is the technical training ground, but the ʿulama must live, think, and function in the modern world.
The shaykh makes some important observations here on the duty to produce a calibre of scholars who are sufficiently conversant and able to respond to the challenges and needs of the time. The madrasa is the technical training ground, but the ʿulama must live, think, and function in the modern world.
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Forwarded from فضيلة الشيخ العلامة محمد عوامة
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صحبة العلماء هي التي تجعل العالم عالماً
لمشاهدة المجلس الأول من سلسلة #مجالس_حديثية: https://youtu.be/TD9bOu8Qu2c
#فضيلة_الشيخ_العلامة_محمد_عوامة
لمشاهدة المجلس الأول من سلسلة #مجالس_حديثية: https://youtu.be/TD9bOu8Qu2c
#فضيلة_الشيخ_العلامة_محمد_عوامة
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Forwarded from Shaykh Dr. Ahmed Saad Al-Azhari
The Adab of Approaching:
In multiple places in the Qur’an we read a blame for those unnamed individuals who are guilty of not observing the adab of approaching آداب التأتي. What I mean by adab of approaching is the observing decorum that relates to each situation before one does or says something. This adab varies based on the situation and the action.
For example, it is not suitable to call someone whom you have not been in touch with without texting them first to see what is a suitable time for a call. Equally, it is not right to ask a person for their number before asking them what is the best way of communicating with them.
A third example is asking an irrelevant question in the middle of a class or a gathering. A fourth would be rushing to catch prayer by leaving a car blocking someone’s driveway. A fifth would be approaching someone you do not know by saying; do I know you? A sixth would be communicating with someone you do not know without introducing yourself and how did you get their details.
A man came one day asking permission to come in, when asked by the Prophet ﷺ who was he, he replied: “It is me!” The Prophet ﷺ repeated it, “me, me,me” disliking the ambiguity with which he introduced himself.
Lack of the adab of approaching any situation turns the most beautiful intentions to the most undesirable outcomes because when the entry is wrong, the exit is even more wrong. Intentions in our faith are not only about the purpose of actions or sayings but also about how to approach them in the best of manners so that they bring about the desired outcome.
May Allah grant us all adab.
In multiple places in the Qur’an we read a blame for those unnamed individuals who are guilty of not observing the adab of approaching آداب التأتي. What I mean by adab of approaching is the observing decorum that relates to each situation before one does or says something. This adab varies based on the situation and the action.
For example, it is not suitable to call someone whom you have not been in touch with without texting them first to see what is a suitable time for a call. Equally, it is not right to ask a person for their number before asking them what is the best way of communicating with them.
A third example is asking an irrelevant question in the middle of a class or a gathering. A fourth would be rushing to catch prayer by leaving a car blocking someone’s driveway. A fifth would be approaching someone you do not know by saying; do I know you? A sixth would be communicating with someone you do not know without introducing yourself and how did you get their details.
A man came one day asking permission to come in, when asked by the Prophet ﷺ who was he, he replied: “It is me!” The Prophet ﷺ repeated it, “me, me,me” disliking the ambiguity with which he introduced himself.
Lack of the adab of approaching any situation turns the most beautiful intentions to the most undesirable outcomes because when the entry is wrong, the exit is even more wrong. Intentions in our faith are not only about the purpose of actions or sayings but also about how to approach them in the best of manners so that they bring about the desired outcome.
May Allah grant us all adab.
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Forwarded from أفكار وأسْمَار
"ومُخالَطة ضُعفاء العقول تُضعِف العقل، كما أنَّ مُخالَطة العُقلاء تَزيد في العقل".
- الإمام الغزالي-
- الإمام الغزالي-
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Forwarded from شوارد الأفكار
بعض الفضلاء ينشط حال الشباب في طلب العلم وتبليغه للناس، وتراه يقرأ ويطالع، ويجمع، ويدرّس، لكنك إذا تركته عشرين سنة ورجعت إليه، وجدت كلامه هو هو، ومثاله هو هو، وسائر تعليقاته عن الكتب والأئمة كما هي، وكأنه في مكانه مذ غبتَ عنه.
هذه الظاهرة تكررت أمامي، وأتفهمها فالناس يتفاوتون في التحصيل، لكنه يلفتني لجهتين:
- خطورة الملازمة الطويلة لهذا الصنف من المشايخ، فإن الطالب يحفظ ما في وعائه من العلم خلال سنتين، ويأخذ عنه ترك الاستزادة، فالشيخ مكتفٍ بما عنده وهو مع هذا متصدر مقدَّم في المحافل.
- ندرة الكبريت الأحمر وهو الشيخ المتفنن الذي لا يلحق به طالب؛ لأنه لا يتوقف عن السير، فمهما حاول الطالب بلوغه وجده انتقل لما بعده.
#منهجيات
#طلب_العلم
هذه الظاهرة تكررت أمامي، وأتفهمها فالناس يتفاوتون في التحصيل، لكنه يلفتني لجهتين:
- خطورة الملازمة الطويلة لهذا الصنف من المشايخ، فإن الطالب يحفظ ما في وعائه من العلم خلال سنتين، ويأخذ عنه ترك الاستزادة، فالشيخ مكتفٍ بما عنده وهو مع هذا متصدر مقدَّم في المحافل.
- ندرة الكبريت الأحمر وهو الشيخ المتفنن الذي لا يلحق به طالب؛ لأنه لا يتوقف عن السير، فمهما حاول الطالب بلوغه وجده انتقل لما بعده.
#منهجيات
#طلب_العلم
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Forwarded from الحَوْزَةُ الأشْعَرِيَةُ🕌
قال السري السقطي البغدادي:
«ما رأيتُ شيئًا أحبط للأعمال، ولا أفسد للقلوب، ولا أسرع في هلاك العبد، ولا أدوم للأحزان، ولا أقرب للمقت، ولا ألزم لمحبَّة الرِّياء والعجب والرّياسة.. من قِلَّة معرفة العبد لنفسه، ونظره في عيوب الناس».
تاريخ دمشق، لابن عساكر (١٩٠/٢٠).
«ما رأيتُ شيئًا أحبط للأعمال، ولا أفسد للقلوب، ولا أسرع في هلاك العبد، ولا أدوم للأحزان، ولا أقرب للمقت، ولا ألزم لمحبَّة الرِّياء والعجب والرّياسة.. من قِلَّة معرفة العبد لنفسه، ونظره في عيوب الناس».
تاريخ دمشق، لابن عساكر (١٩٠/٢٠).
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Forwarded from Surkheel Abu Aaliyah
Living Life with a Touch of Melancholy:
IT IS PRECISELY because life is never without its ups or downs, its joys or sorrows, that a believer understands a good life must be lived with a tinge of melancholy. Melancholy is not the same as desolation or despair. Nor is it the same as being miserable or depressed. And nor does it negate optimism and hope. Instead, melancholy could be described as a cheerful sadness. It’s where we acknowledge the goodness of life, and Allah’s blessings upon and around us: but also accept that life is filled with much injustice, tragedy and suffering. And it is because of such darknesses that the believer tempers their joy and gratitude to Allah, with patience and pensive sorrow for the tragic woes of the world.
IT IS PRECISELY because life is never without its ups or downs, its joys or sorrows, that a believer understands a good life must be lived with a tinge of melancholy. Melancholy is not the same as desolation or despair. Nor is it the same as being miserable or depressed. And nor does it negate optimism and hope. Instead, melancholy could be described as a cheerful sadness. It’s where we acknowledge the goodness of life, and Allah’s blessings upon and around us: but also accept that life is filled with much injustice, tragedy and suffering. And it is because of such darknesses that the believer tempers their joy and gratitude to Allah, with patience and pensive sorrow for the tragic woes of the world.
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Forwarded from كُنَّاشُ الفوائد محمد صالح المرابع (محمد صالح الـمَرَابِـع)
قال الجصاص رحمه الله تعالى:
" الخضر لم يحتمل موسى عليه السلام أكثر من ثلاث مرات.. فدل على أنه جائز للعالم احتمال من يتعلم منه المرتين والثلاث على مخالفة أمره، وأنه جائز له بعد الثلاث ترك احتماله " .اهـ
/ أحكام القرآن (280/3)/
" الخضر لم يحتمل موسى عليه السلام أكثر من ثلاث مرات.. فدل على أنه جائز للعالم احتمال من يتعلم منه المرتين والثلاث على مخالفة أمره، وأنه جائز له بعد الثلاث ترك احتماله " .اهـ
/ أحكام القرآن (280/3)/
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THE PATH TO PIETY (SESSION 2)
In this second session of the “Path to Piety” series, Shaykh Tabraze offers an in-depth reflection on the inner dimensions of Islamic character and the essence of true righteousness. Drawing from classical scholars like Imam Abdul Wahhab al-Sha’rani and key prophetic hadiths, Shaykh Tabraze explores how the righteous did not attain their lofty status by outward acts alone — but by refining the heart, upholding adab (propriety), sincerity, and gracious conduct.
WATCH HERE: https://youtu.be/tVkOwxP5W3g
In this second session of the “Path to Piety” series, Shaykh Tabraze offers an in-depth reflection on the inner dimensions of Islamic character and the essence of true righteousness. Drawing from classical scholars like Imam Abdul Wahhab al-Sha’rani and key prophetic hadiths, Shaykh Tabraze explores how the righteous did not attain their lofty status by outward acts alone — but by refining the heart, upholding adab (propriety), sincerity, and gracious conduct.
WATCH HERE: https://youtu.be/tVkOwxP5W3g
YouTube
Guiding Light | The Path to Piety (Part 2) | Shaykh Tabraze Azam
In this second session of the “Path to Piety” series, Shaykh Tabraze Azam offers an in-depth reflection on the inner dimensions of Islamic character and the essence of true righteousness. Drawing from classical scholars like Imam Abdul Wahhab al-Sha’rani…
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