Forwarded from Basira Education
Imam Malik was well-aware of the phenomenon of spiritual abuse, and he can offer solutions to our contemporary problems.
https://youtu.be/5JO1gCV9bxo?feature=shared
https://youtu.be/5JO1gCV9bxo?feature=shared
YouTube
Spiritual Abuse, Knowing Who to Trust, and Musaylima the Liar
Muwatta of Imam Malik - Hadith 469
Mālik narrated from Ayyūb b. Abī Tamīmah al-Sakhtiyānī from Muḥammad b. Sīrīn that ʿUmar b. al-Khaṭṭāb was with a group of people who were reciting the Qurān when he went to relieve himself and then he returned while reciting…
Mālik narrated from Ayyūb b. Abī Tamīmah al-Sakhtiyānī from Muḥammad b. Sīrīn that ʿUmar b. al-Khaṭṭāb was with a group of people who were reciting the Qurān when he went to relieve himself and then he returned while reciting…
❤6
Forwarded from أكرم محمد إسماعيل أبو عواد
قال الشيخ أبو القاسم الحكيم رحمه الله: (إن الخذلان مستورٌ في المعاصي كلّها، فهو يتورّع عن كل معصية مخافة أن يكون الخذلان فيها، والقربة مستورة في الطاعات كلّها فهو يرغب في كل طاعة رجاء أن تكون القربة فيها، والولي مستور في المؤمنين فهو يكرم كل مؤمن ظنًا منه بأنه هو الولي، والاستدراج مستور في النعم فهو يخاف في كل نعمة أن يكون الاستدراج فيها فلا يتغافل عن شكرها)، يعني: أن زوال الشكر دليل على أن النعمة نقمة، وفيها الاستدراج ووجود الشكر دليل على أن النعمة عطفٌ ورأفة.
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Forwarded from مولانا عبد الرحمن الشعار
#العلم_شفاء
وقد كان شيخنا شيخ الإسلام زكريا إذا أصابه وجعٌ في رأسه وأنا أُطالِعُ له العلمَ لمّا كُفَّ بصرُهُ يقولُ: "نويت الاستشفاءَ بالعلم" فيذهبُ الوجعُ لوقته.
وقال لي مراراً -عند ثورانِ الصُّداعِ برأسي-: قُلْ نويتُ الاستشفاءَ بالعلم, فأقولُ ذلك, فيذهبُ الوجعُ لوقتِهِ.
(الفيوض الأحمدية مختصر العهود المحمدية)
#الفيوض_الأحمدية_مختصر_العهود_المحمدية
وقد كان شيخنا شيخ الإسلام زكريا إذا أصابه وجعٌ في رأسه وأنا أُطالِعُ له العلمَ لمّا كُفَّ بصرُهُ يقولُ: "نويت الاستشفاءَ بالعلم" فيذهبُ الوجعُ لوقته.
وقال لي مراراً -عند ثورانِ الصُّداعِ برأسي-: قُلْ نويتُ الاستشفاءَ بالعلم, فأقولُ ذلك, فيذهبُ الوجعُ لوقتِهِ.
(الفيوض الأحمدية مختصر العهود المحمدية)
#الفيوض_الأحمدية_مختصر_العهود_المحمدية
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Forwarded from Shaykh Dr. Ahmed Saad Al-Azhari
The Adab of Asking:
Many students of knowledge and lay people have lost the adab of asking a question. That is because they, in many cases, do not know the purpose of asking a question. Asking question is what characterises human beings because it indicates their willingness to learn and displays their ability to know the limitation of what they know and to identify where they need to develop.
One asks questions to know about something that has intrigued them (no one asks a question about something they have never known ever existed); so a question starts with knowing that something exists; so; the question is ‘what is it?’ A question may start from recongnising a lack of something; whether the person realised that himself or it has been highlighted to them. An example of the latter is; someone making mistakes in language, you highlight to them these mistakes and they ask, so why am I making these mistakes and you say, because you have not studied grammar, thus, they say; what is grammar?
Whether triggered by knowing the existence of grammar or not knowing it but coming to know about it from recognising a lacking that causes weakness, the outcome is asking a question and the bottom line is; the one asking a question needs to learn.
No one asks a question to confirm or to check. No one asks a question to see if the answer makes sense or not; unless one is an expert or a teacher testing their junior or a student. Remember that your sense is not necessarily the common sense, and that some answers may not make sense on the spot because you lack the tools to analyse or the required knowledge to know if they are correct.
Many students start their questions by: “I just want to check with you!” And other comment on answer given, “Ah that makes sense”. These two statements lack the adab of asking question which is embedded in humility, respect and gratitude to a teacher who teaches you something you did not know.
You either know or do not (forgetfulness is an absence of knowledge). In the first case, your question will be extravagance and in the second case, your statement of “checking” or “making sense” will be hidden arrogance.
Living in the age of over rationalisation, religious rulings do not need to make sense to each and everyone to be correct or part of what God has revealed. Simply put, your personal sense (desire, assumptions, stereotypes camouflaged as sense) may be nonsense so think carefully before you fall into this trap. Between ingratitude and arrogance, the adab of asking question finds no space in the heart of a person. The Qur’an says; “ask people of remembrance if you do not know”. So, if you know or if you want to see if an answer makes sense, you are knocking the wrong door.
May Allah grant us adab.
Many students of knowledge and lay people have lost the adab of asking a question. That is because they, in many cases, do not know the purpose of asking a question. Asking question is what characterises human beings because it indicates their willingness to learn and displays their ability to know the limitation of what they know and to identify where they need to develop.
One asks questions to know about something that has intrigued them (no one asks a question about something they have never known ever existed); so a question starts with knowing that something exists; so; the question is ‘what is it?’ A question may start from recongnising a lack of something; whether the person realised that himself or it has been highlighted to them. An example of the latter is; someone making mistakes in language, you highlight to them these mistakes and they ask, so why am I making these mistakes and you say, because you have not studied grammar, thus, they say; what is grammar?
Whether triggered by knowing the existence of grammar or not knowing it but coming to know about it from recognising a lacking that causes weakness, the outcome is asking a question and the bottom line is; the one asking a question needs to learn.
No one asks a question to confirm or to check. No one asks a question to see if the answer makes sense or not; unless one is an expert or a teacher testing their junior or a student. Remember that your sense is not necessarily the common sense, and that some answers may not make sense on the spot because you lack the tools to analyse or the required knowledge to know if they are correct.
Many students start their questions by: “I just want to check with you!” And other comment on answer given, “Ah that makes sense”. These two statements lack the adab of asking question which is embedded in humility, respect and gratitude to a teacher who teaches you something you did not know.
You either know or do not (forgetfulness is an absence of knowledge). In the first case, your question will be extravagance and in the second case, your statement of “checking” or “making sense” will be hidden arrogance.
Living in the age of over rationalisation, religious rulings do not need to make sense to each and everyone to be correct or part of what God has revealed. Simply put, your personal sense (desire, assumptions, stereotypes camouflaged as sense) may be nonsense so think carefully before you fall into this trap. Between ingratitude and arrogance, the adab of asking question finds no space in the heart of a person. The Qur’an says; “ask people of remembrance if you do not know”. So, if you know or if you want to see if an answer makes sense, you are knocking the wrong door.
May Allah grant us adab.
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Forwarded from شوارد الأفكار
ورجاءُ نيل العلوم والرسوخ فيها مع التعجل محضُ حماقة؛ فهذا العلم لا يوغل فيه إلا برفق، ولا يُطلب إلا بتؤدة، ولا ينال إلا بالصبر!
#منهجيات
#منهجيات
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Forwarded from قناة | ⏪ | أحمد الدمنهوري 🎓
ما استصغر أحد أحدا إلا حرم فائدته!
(( سمع عبدُ الله الرازي أبا عثمان الحِيريَّ يصف محمد بن الفضل البَلْخِيَّ، ويمدحه. فاشتاق إليه عبدُ الله، فخرج إلى زيارته، فلم يقع بقلبه من محمد بن الفضل ما اعتقد فيه، فرجع إلى أبي عثمان، فسأله عنه، فقال: " كيف وجدته؟ "، قال: " لم أجده كما حكيتَ "، فقال له أبو عثمان: " لأنك استصغرته، وما استصغر أحدٌ أحداً إلا حُرِمَ فائدته، ارجع أليه بالحرمة ". فعاد أليه فانتفع به.))
[طبقات الأولياء | ابن الملقن ]
(( سمع عبدُ الله الرازي أبا عثمان الحِيريَّ يصف محمد بن الفضل البَلْخِيَّ، ويمدحه. فاشتاق إليه عبدُ الله، فخرج إلى زيارته، فلم يقع بقلبه من محمد بن الفضل ما اعتقد فيه، فرجع إلى أبي عثمان، فسأله عنه، فقال: " كيف وجدته؟ "، قال: " لم أجده كما حكيتَ "، فقال له أبو عثمان: " لأنك استصغرته، وما استصغر أحدٌ أحداً إلا حُرِمَ فائدته، ارجع أليه بالحرمة ". فعاد أليه فانتفع به.))
[طبقات الأولياء | ابن الملقن ]
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NEW RELEASE: THE JOURNAL OF HANAFI STUDIES — VOLUME 2
I’m honoured to finally be able to announce the release of the exciting, latest edition of the Journal of Hanafi Studies (JHS)!
This unmissable edition includes expert contributions from Imad Jafar, Mansur Ali, Muntasir Zaman, and Salman Younas, and it beautifully showcases what the journal is all about. We have some serious legal pieces covering online marriages and abortion respectively, a comparative-biographical sketch of Kawthari versus Kashmiri, and a piece on the orthodoxy of Rumi’s legacy. You can find the full titles and abstracts on the JHS website linked below.
Despite being marred by delays due to many unforeseen circumstances, we are grateful at long last to be able to share this sophisticated volume with interested readers, researchers, and institutions across the globe, alhamdulillah. Please do support the project by purchasing copies for yourself, teachers, and the libraries of local Islamic institutions. If you are at an academic institution, please recommend the volume to the librarian.
Lastly, I would like to thank the authors for their contributions, my dear colleague Dr Carl Sharif El-Tobgui for his masterful editorial efforts, and our growing advisory board of scholars for their continued support, guidance, and supplications.
Preparations are now underway for the third volume so if you have something to contribute, please do reach out to us with your submission—we welcome both abstracts and completed manuscripts. A full set of submission guidelines may be found on our website.
As for this volume, orders are expected to ship by August 20th at the latest, and likely much sooner!
And Allah is the one who grants all success, and to Him belongs all praise,
PRE-ORDER YOUR COPY HERE: https://johas.org/product/volume-two/
I’m honoured to finally be able to announce the release of the exciting, latest edition of the Journal of Hanafi Studies (JHS)!
This unmissable edition includes expert contributions from Imad Jafar, Mansur Ali, Muntasir Zaman, and Salman Younas, and it beautifully showcases what the journal is all about. We have some serious legal pieces covering online marriages and abortion respectively, a comparative-biographical sketch of Kawthari versus Kashmiri, and a piece on the orthodoxy of Rumi’s legacy. You can find the full titles and abstracts on the JHS website linked below.
Despite being marred by delays due to many unforeseen circumstances, we are grateful at long last to be able to share this sophisticated volume with interested readers, researchers, and institutions across the globe, alhamdulillah. Please do support the project by purchasing copies for yourself, teachers, and the libraries of local Islamic institutions. If you are at an academic institution, please recommend the volume to the librarian.
Lastly, I would like to thank the authors for their contributions, my dear colleague Dr Carl Sharif El-Tobgui for his masterful editorial efforts, and our growing advisory board of scholars for their continued support, guidance, and supplications.
Preparations are now underway for the third volume so if you have something to contribute, please do reach out to us with your submission—we welcome both abstracts and completed manuscripts. A full set of submission guidelines may be found on our website.
As for this volume, orders are expected to ship by August 20th at the latest, and likely much sooner!
And Allah is the one who grants all success, and to Him belongs all praise,
PRE-ORDER YOUR COPY HERE: https://johas.org/product/volume-two/
❤29
Forwarded from أحمد عبد الحميد 🔻 (تقييد الخطَرات)
قال سيدي ابن عطاء الله في «لطائف المنن»:
«إنما بدأ القشيرى فى رسالته بالفضيل بن عياض وإبراهيم بن أدهم؛ لأنهما كانا قد تقدم لهما زمن قطيعة، ثم أقبلا على الله فأقبل الله عليهما.
فبدأ القشيري بذكرهما؛ بسطًا لرجاء المريدين الذين كانت تقدمت منهم زلَّات وسبقت منهم مخالفات، ثم رجعوا إلى استقراع أبواب العنايات؛ إذ لو بدأ بذكر الجنيد، وسهل بن عبد الله، وعتبة الغلام، وأمثالهم ممن نشأ في طريق الله تعالى = لقال القائل: ومن يدرك هؤلاء الذين لم تسبق لهم زلات، ولم تتقدم منهم مخالفات؟!».
«إنما بدأ القشيرى فى رسالته بالفضيل بن عياض وإبراهيم بن أدهم؛ لأنهما كانا قد تقدم لهما زمن قطيعة، ثم أقبلا على الله فأقبل الله عليهما.
فبدأ القشيري بذكرهما؛ بسطًا لرجاء المريدين الذين كانت تقدمت منهم زلَّات وسبقت منهم مخالفات، ثم رجعوا إلى استقراع أبواب العنايات؛ إذ لو بدأ بذكر الجنيد، وسهل بن عبد الله، وعتبة الغلام، وأمثالهم ممن نشأ في طريق الله تعالى = لقال القائل: ومن يدرك هؤلاء الذين لم تسبق لهم زلات، ولم تتقدم منهم مخالفات؟!».
❤14
THE HANAFI INTENSIVE (LEICESTER, JULY 2025)
Last Sunday evening marked the end of three intensive days of studying which in turn marked the end of the third annual UK Hanafi intensive, alhamdulillah. In perhaps our largest turnout to date, and in days spanning some eleven hours, we managed to complete multiple readings across the Hanafi tradition with lessons covering creed, law, ethics, and more. We had participants who flew in to join us from as far away as North America and Europe, and numerous others from up and down the country, and we sat together, ate together, laughed together, prayed together, studied together, and grew together. Learning is a journey of hearts and sitting in a group always has a special energy and blessing which cannot be replicated alone nor online. When you gather, you truly experience knowledge transmission. May Allah Most High keep our hearts united, may He accept our efforts, and may He keep us firmly rooted on this path, amin!
Last Sunday evening marked the end of three intensive days of studying which in turn marked the end of the third annual UK Hanafi intensive, alhamdulillah. In perhaps our largest turnout to date, and in days spanning some eleven hours, we managed to complete multiple readings across the Hanafi tradition with lessons covering creed, law, ethics, and more. We had participants who flew in to join us from as far away as North America and Europe, and numerous others from up and down the country, and we sat together, ate together, laughed together, prayed together, studied together, and grew together. Learning is a journey of hearts and sitting in a group always has a special energy and blessing which cannot be replicated alone nor online. When you gather, you truly experience knowledge transmission. May Allah Most High keep our hearts united, may He accept our efforts, and may He keep us firmly rooted on this path, amin!
❤47
Forwarded from شِيَمُ النَّبيِّ ﷺ
«كلامه صلى الله عليه وسلم المأثور عنه في الرفعة مثل كلامه المسموع من لفظه، فإذا قُرئ كلامه وجب على كل حاضر ألا يرفع صوته عليه، ولا يعرض عنه، كما كان يلزمه ذلك في مجلسه عند تلفظه به».
..
..
ابن العربي.
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AN OTTOMAN LICENSE TO TRANSMIT SACRED KNOWLEDGE
Attached is a license (ijaza) issued by the Ottoman Shaykh Ahmed Ziyaüddin Gümüşhanevî (d. 1893)—from amongst the teachers of the teachers of Muhammad Zahid al-Kawthari, author of numerous remarkable texts, and honourably buried beside Sultan Suleyman. Here he describes the recipient as both upright and pure, and a man of knowledge and wisdom, and he then remarked that he prayed the istikhara. Thereafter, he proceeds to award him the license and he asks Allah for openings (futuhat) for himself and the student. Note how he alluded to the soundness of the student’s inner and outer states before proceeding. We also see similar from Imam Abu Hanifa in his statements towards his students. As students of knowledge, we have a duty to ensure that the knowledge is manifesting both inwardly and outwardly. May Allah aid us, increase us, and complete us, amin!
Attached is a license (ijaza) issued by the Ottoman Shaykh Ahmed Ziyaüddin Gümüşhanevî (d. 1893)—from amongst the teachers of the teachers of Muhammad Zahid al-Kawthari, author of numerous remarkable texts, and honourably buried beside Sultan Suleyman. Here he describes the recipient as both upright and pure, and a man of knowledge and wisdom, and he then remarked that he prayed the istikhara. Thereafter, he proceeds to award him the license and he asks Allah for openings (futuhat) for himself and the student. Note how he alluded to the soundness of the student’s inner and outer states before proceeding. We also see similar from Imam Abu Hanifa in his statements towards his students. As students of knowledge, we have a duty to ensure that the knowledge is manifesting both inwardly and outwardly. May Allah aid us, increase us, and complete us, amin!
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Forwarded from الحَوْزَةُ الأشْعَرِيَةُ🕌
«الطالب البصير يكون له درسان في كلِّ حينٍ:
[1] درسٌ من العلوم الشرعيةِ.
[2] ودرسٌ من العلوم الآلية.
ويعظم الأول، ويعظم به فوق تعظيمه الثاني والإهتمام به».
ترتيب العلوم، لسَاچَقْلِي زاده
[1] درسٌ من العلوم الشرعيةِ.
[2] ودرسٌ من العلوم الآلية.
ويعظم الأول، ويعظم به فوق تعظيمه الثاني والإهتمام به».
ترتيب العلوم، لسَاچَقْلِي زاده
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LIVING ʿILM — A READING OF THE WASIYYA OF IMAM ABU HANIFA TO QADI ABU YUSUF
This seminar consists of a reading and brief study of the parting advice given by Imam Abu Hanifa (may Allah Most High be well-pleased with him) to his student Qadi Abu Yusuf.
The seminar was delivered at the third annual Hanafi intensive in Leicester (UK) on Sunday 27th July 2025.
Watch here: https://youtu.be/iDeDI-KubdY
This seminar consists of a reading and brief study of the parting advice given by Imam Abu Hanifa (may Allah Most High be well-pleased with him) to his student Qadi Abu Yusuf.
The seminar was delivered at the third annual Hanafi intensive in Leicester (UK) on Sunday 27th July 2025.
Watch here: https://youtu.be/iDeDI-KubdY
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Forwarded from من أقوال السّلف
عَنْ قَتَادَةَ قَالَ: كَانَ يُقَالُ:
وَمَثَلُ المَرْأَةِ الجَمِيلَةِ الفَاجِرَةِ ،
كَمَثَلِ خِنْزِيرٍ فِي عُنُقِهِ طَوْقٌ مِنْ ذَهَبٍ.
وَمَثَلُ المَرْأَةِ الجَمِيلَةِ الفَاجِرَةِ ،
كَمَثَلِ خِنْزِيرٍ فِي عُنُقِهِ طَوْقٌ مِنْ ذَهَبٍ.
📚 #مصنف_عبد_الرزاق [٢١٦٦٦]
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Forwarded from أحمد عبد الحميد 🔻 (تقييد الخطَرات)
كان يقال: العالِم مثل السِّراج، مَن مرَّ به اقتبسَ منه.
..
..
سفيان بن عيينة.
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OTTOMAN SCHOLARS QUOTING FROM HANAFI SOURCES OF PIETY & ETHICS
Tashköprüzade (d. 968), Birgivi Mehmed Efendi (d. 981), and Ebû Saîd Hâdimî* (d. 1176) respectively quoting the Wasiyya of Imam Abu Hanifa, the Taʿlim al-Mutaʿallim, and the Shirʿat al-Islam respectively. The ideas and maxims expressed in these works are extremely important and not to be overlooked, and the fact that major Ottoman authorities are randomly quoting them is quite telling with respect to their value. I would highly encourage students to spend time with them—as well as others in the genre—in order to become better acquainted and rooted in the wider Hanafi tradition.
(*This quote is taken from another work but he is quoting Hâdimî)
Tashköprüzade (d. 968), Birgivi Mehmed Efendi (d. 981), and Ebû Saîd Hâdimî* (d. 1176) respectively quoting the Wasiyya of Imam Abu Hanifa, the Taʿlim al-Mutaʿallim, and the Shirʿat al-Islam respectively. The ideas and maxims expressed in these works are extremely important and not to be overlooked, and the fact that major Ottoman authorities are randomly quoting them is quite telling with respect to their value. I would highly encourage students to spend time with them—as well as others in the genre—in order to become better acquainted and rooted in the wider Hanafi tradition.
(*This quote is taken from another work but he is quoting Hâdimî)
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