A DAMASCENE LICENSE TO TRANSMIT SACRED KNOWLEDGE
In the attached image you can see part of ʿAbd al-Ghani al-Ghunaymi al-Maydani’s (d. 1298) license (ijaza) to his student–and the scribe of the manuscript in question–Hasan b. Sulayman al-Jaza’iri (d. ?), may Allah Most High have mercy upon both teacher and student! It is amazing to see how he describes him as being like a son to him as this is exactly the kind of language used by Imam Abu Hanifa when he addresses his student, Yusuf b. Khalid al-Samti, in his wasiyya to him. ʿIlmi relationships are important, and although teachers might open the door to lasting benefit, the onus is on students to walk through. Maydani himself is recorded as being a student of great adab and loyalty to his teachers, and it is thus only fitting that he received students of the same merit. May Allah Most High inspire us to the everlasting good, amin!
In the attached image you can see part of ʿAbd al-Ghani al-Ghunaymi al-Maydani’s (d. 1298) license (ijaza) to his student–and the scribe of the manuscript in question–Hasan b. Sulayman al-Jaza’iri (d. ?), may Allah Most High have mercy upon both teacher and student! It is amazing to see how he describes him as being like a son to him as this is exactly the kind of language used by Imam Abu Hanifa when he addresses his student, Yusuf b. Khalid al-Samti, in his wasiyya to him. ʿIlmi relationships are important, and although teachers might open the door to lasting benefit, the onus is on students to walk through. Maydani himself is recorded as being a student of great adab and loyalty to his teachers, and it is thus only fitting that he received students of the same merit. May Allah Most High inspire us to the everlasting good, amin!
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Forwarded from Khairabadi Institute
“In the pages that follow, this chronological biography will trace the life and times of Mīr Sayyid al-Jurjānī through key themes. These include his early years, his formative travels, and his distinguished teachers whose isnād linked him to luminaries such as Imām Abū Ḥāmid al-Ghazālī and Imām Abū al-Ḥasan al-Ashʿarī.
It will examine his interactions with contemporary scholars such as Mullā Shams al-Dīn al-Fanārī and his far-reaching influence on the educational systems of the Muslim world, particularly in the Ottoman madrasas, the renowned Farangī Maḥall tradition, the Khairabādīs, and al-Azhar.
His works across diverse sciences will be documented, from primers to advanced commentaries, with attention to their pedagogical precision and intellectual depth.
**The Shirazi Sun: Life and times of Mir Sayyid Jurjani and his impact on the Madrasa Tradition**
Read Here: https://www.khairabadiinstitute.com/shirazisun
It will examine his interactions with contemporary scholars such as Mullā Shams al-Dīn al-Fanārī and his far-reaching influence on the educational systems of the Muslim world, particularly in the Ottoman madrasas, the renowned Farangī Maḥall tradition, the Khairabādīs, and al-Azhar.
His works across diverse sciences will be documented, from primers to advanced commentaries, with attention to their pedagogical precision and intellectual depth.
**The Shirazi Sun: Life and times of Mir Sayyid Jurjani and his impact on the Madrasa Tradition**
Read Here: https://www.khairabadiinstitute.com/shirazisun
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Forwarded from أفكار وأسْمَار
" وقد يتَّفق نقلُ قولٍ في نحوِ عشرين كتابا من كتب المتأخرين، ويكون القولُ خطأً، أخطَأ فيه أولُ واضعٍ له، فيأتي مَن بعده فينقُله عنه، وهكذا ينقل بعضهم عن بعض".
- العلامة ابن عابدين الشامي -
والشأن في كثير من حواشي المتأخرين هو على هذا النحو؛ ولذلك فإن مراجعة الأصول والكتب المتقدمة شيء ضروري لمن أراد تحقيق المسائل، ومن ثَم لم يُعطَ وصفَ" التحقيق" من المتأخرين إلا قلة قليلة.
- العلامة ابن عابدين الشامي -
والشأن في كثير من حواشي المتأخرين هو على هذا النحو؛ ولذلك فإن مراجعة الأصول والكتب المتقدمة شيء ضروري لمن أراد تحقيق المسائل، ومن ثَم لم يُعطَ وصفَ" التحقيق" من المتأخرين إلا قلة قليلة.
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ONE “TWO” MANY TEACHERS?
One of the fascinating character traits employed by Shaykh ʿAbd al-Wahhab al-Shaʿrani (d. 973) as expressed in his Lataʾif al-Minan wa al-Akhlaq, is his frowning and general lack of affability with respect to students who would visit him if he feared that they would incline towards him and thus leave their own teachers. He considered this to be a means of preserving relationships and maintaining the sanctity of teacher-student connections. The bond between students and teachers is sacred, and both parties should recognise the ʿilmi covenant they have made. Accordingly, and if one has taken a teacher in a particular science, it only makes sense that one consult with them and receive instruction from them in order to soundly progress from one stage to another. Multiplicity in teachers of the same subject at the same time can often be detrimental to one’s progression. After graduating at the hands of one’s teacher, one can and should go to another in order to continue one’s development.
One of the fascinating character traits employed by Shaykh ʿAbd al-Wahhab al-Shaʿrani (d. 973) as expressed in his Lataʾif al-Minan wa al-Akhlaq, is his frowning and general lack of affability with respect to students who would visit him if he feared that they would incline towards him and thus leave their own teachers. He considered this to be a means of preserving relationships and maintaining the sanctity of teacher-student connections. The bond between students and teachers is sacred, and both parties should recognise the ʿilmi covenant they have made. Accordingly, and if one has taken a teacher in a particular science, it only makes sense that one consult with them and receive instruction from them in order to soundly progress from one stage to another. Multiplicity in teachers of the same subject at the same time can often be detrimental to one’s progression. After graduating at the hands of one’s teacher, one can and should go to another in order to continue one’s development.
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Forwarded from - المدرسة الحنفية -
[التعلم أفضل من سنة العصر]
«الأربع قبل العصر سنة مشروعة والسنة قد وردت بها؛ لكنها ليست في درجة الأربع قبل الظهرِ، حتىٰ قيل بأنَّ الاشتغال بالأربع قبل الظهرِ أفضل من الاشتغال بالتعلم، والاشتغال بالتعلم أفضل من الاشتغال بالأربع قبل العصرِ، والاشتغال بالأربع قبل العصر أفضل من الاشتغال بكتابة العلم» اهـ.
جواهر الفتاوى للكرماني (ت. ٥٦٥ هـ)
https://www.tg-me.com/madrasahanafiyya
«الأربع قبل العصر سنة مشروعة والسنة قد وردت بها؛ لكنها ليست في درجة الأربع قبل الظهرِ، حتىٰ قيل بأنَّ الاشتغال بالأربع قبل الظهرِ أفضل من الاشتغال بالتعلم، والاشتغال بالتعلم أفضل من الاشتغال بالأربع قبل العصرِ، والاشتغال بالأربع قبل العصر أفضل من الاشتغال بكتابة العلم» اهـ.
جواهر الفتاوى للكرماني (ت. ٥٦٥ هـ)
https://www.tg-me.com/madrasahanafiyya
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THE GOVERNANCE OF THE NOBLE SHARIʿA — THE MEANING OF “ISLAM IS A WAY OF LIFE”
What does it really mean for Islam to be a “way of life?” In reality, we are governed by the shariʿa at every moment, and the laws are continually changing as we experience different states in this lowly world. For example, we are sometimes told to eat, such as on Eid, and sometimes not to eat, such as during the fasting day or Ramadan. We are told to avoid consuming pork, but then we are told to consume pork to ward off starvation. We are told to look at the kaʿba, at a parent, or when considering a suitor, and we are told not to look, such as at sin or at the opposite gender for no legitimate reason. We are told to stand still in the prayer, to run between Safa and Marwa, and to walk around the kaʿba. We are told to remain in one place without leaving, such as during the iʿtikaf or at ʿArafat, we are told to speak up when there is wrongdoing, and we are told to remain silent during the Friday sermon. Every moment and every action is governed by the shariʿa. This is why fiqh is important. Fiqh provides the keys by which a person can live in the world and uphold the worship of the moment. May Allah grant us the ability to apply what we know, amin!
What does it really mean for Islam to be a “way of life?” In reality, we are governed by the shariʿa at every moment, and the laws are continually changing as we experience different states in this lowly world. For example, we are sometimes told to eat, such as on Eid, and sometimes not to eat, such as during the fasting day or Ramadan. We are told to avoid consuming pork, but then we are told to consume pork to ward off starvation. We are told to look at the kaʿba, at a parent, or when considering a suitor, and we are told not to look, such as at sin or at the opposite gender for no legitimate reason. We are told to stand still in the prayer, to run between Safa and Marwa, and to walk around the kaʿba. We are told to remain in one place without leaving, such as during the iʿtikaf or at ʿArafat, we are told to speak up when there is wrongdoing, and we are told to remain silent during the Friday sermon. Every moment and every action is governed by the shariʿa. This is why fiqh is important. Fiqh provides the keys by which a person can live in the world and uphold the worship of the moment. May Allah grant us the ability to apply what we know, amin!
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SICK HEARTS & EVIL PLOTS: THE CASE OF THE TAWDIH
Muslih al-Din al-Qaramani (d. 809) wrote perhaps the most significant commentary to date on the famous primer, Muqaddimat Abi al-Layth. Haji Khalifa records in his Kashf al-Zunun that Shaʿrani said that the author brought the text with him to Cairo and an envious individual forged an extremely inappropriate line and inserted it into the manuscript. As a result, he had a case raised against him and then an official edict of kufr was issued against him, and he had to flee Cairo to save his life! (Pictured from Shaykh ʿAbdul Fattah’s footnote in Lacknawi’s al-Rafʿ wa al-Takmil)
Muslih al-Din al-Qaramani (d. 809) wrote perhaps the most significant commentary to date on the famous primer, Muqaddimat Abi al-Layth. Haji Khalifa records in his Kashf al-Zunun that Shaʿrani said that the author brought the text with him to Cairo and an envious individual forged an extremely inappropriate line and inserted it into the manuscript. As a result, he had a case raised against him and then an official edict of kufr was issued against him, and he had to flee Cairo to save his life! (Pictured from Shaykh ʿAbdul Fattah’s footnote in Lacknawi’s al-Rafʿ wa al-Takmil)
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Forwarded from قناة محمد الحسن الكمالي
فائدة في كتابة اصطنبول على حواشي بعض المخطوطات العثمانية:
تكتب "اصطنبول" بالعربية.
وتكتب "اسطنبول" بالتركية (العثمانية).
تكتب "اصطنبول" بالعربية.
وتكتب "اسطنبول" بالتركية (العثمانية).
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The translator Ibn ʿAllān al-Ṣiddīqī said: “The love that al-Khwāja holds for the seekers is more beneficial than many forms of spiritual discipline.This is known to those who have been granted knowledge, and tasted by those whom God has guided and granted understanding.” (AI)
قال المترجم ابن علان الصديقي: إن محبة حضرة الخواجه للسَّالكين أنفعُ من كثير من المجاهدات، عَلِمَ بذلك مَنْ عَلِمَه، وشَرِبَ من كؤوس هذا الرَّحيق من وفَّقه اللّٰه وفهَّمه.
قال المترجم ابن علان الصديقي: إن محبة حضرة الخواجه للسَّالكين أنفعُ من كثير من المجاهدات، عَلِمَ بذلك مَنْ عَلِمَه، وشَرِبَ من كؤوس هذا الرَّحيق من وفَّقه اللّٰه وفهَّمه.
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THE AKHLAQ OF THE SCHOLAR
Ghaznawi (d. 593) quoted these character traits of the scholar in his Muqaddima from Abu al-Layth al-Samarqandi (d. 375), but the latter actually quotes the list in his Tanbih al-Ghafilin with a slight difference and from somebody else. At any rate, the list is useful, and I was pleasantly surprised to see the inclusion of the “lifelong engagement with books.” You can find the list below (AI Translation).
A scholar is expected to embody ten qualities:
[1] Reverent fear of God (al-khashya)
[2] Sincere counsel (al-naṣīḥa)
[3] Compassion (al-shafaqa)
[4] Forbearance (al-iḥtimāl)
[5] Patience (al-ṣabr)
[6] Clemency (al-ḥilm)
[7] Humility (al-tawāḍuʿ)
[8] Abstinence from people’s wealth (al-ʿiffa ʿan amwāl al-nās)
[9] Lifelong engagement with books (al-dawām ʿalā al-naẓar fī al-kutub)
[10] Accessibility to all—both the humble and the noble (qillat al-ḥijāb) — meaning that his door remains open to everyone, regardless of status.
Ghaznawi (d. 593) quoted these character traits of the scholar in his Muqaddima from Abu al-Layth al-Samarqandi (d. 375), but the latter actually quotes the list in his Tanbih al-Ghafilin with a slight difference and from somebody else. At any rate, the list is useful, and I was pleasantly surprised to see the inclusion of the “lifelong engagement with books.” You can find the list below (AI Translation).
A scholar is expected to embody ten qualities:
[1] Reverent fear of God (al-khashya)
[2] Sincere counsel (al-naṣīḥa)
[3] Compassion (al-shafaqa)
[4] Forbearance (al-iḥtimāl)
[5] Patience (al-ṣabr)
[6] Clemency (al-ḥilm)
[7] Humility (al-tawāḍuʿ)
[8] Abstinence from people’s wealth (al-ʿiffa ʿan amwāl al-nās)
[9] Lifelong engagement with books (al-dawām ʿalā al-naẓar fī al-kutub)
[10] Accessibility to all—both the humble and the noble (qillat al-ḥijāb) — meaning that his door remains open to everyone, regardless of status.
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Forwarded from شوارد الأفكار
إن في المعاريض لمندوحة عن الكذب، وإن في الحياة لشُغلًا عن الناس!
يحكي مولى أبي يوسف القاضي أن الإمام الجليل كان إذا استأذن عليه رجل يكره دخوله عليه، وضع رأسه، وقال:
قل له: قد وضع رأسه!
ليظنَّ أنه قد نام.
#منهجيات
#المذهب_الحنفي
يحكي مولى أبي يوسف القاضي أن الإمام الجليل كان إذا استأذن عليه رجل يكره دخوله عليه، وضع رأسه، وقال:
قل له: قد وضع رأسه!
ليظنَّ أنه قد نام.
#منهجيات
#المذهب_الحنفي
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WHEN YOU CASUALLY MENTION YOUR FRIENDS IN HIGH [SPIRITUAL] PLACES
At the end of his commentary on al-Muqaddima al-Ghaznawiyya, Abuʾl Baqaʾ Ahmad b. al-Diyaʾ al-Qurashi (d. 854) remarks that he is ending with a supplication he was taught by somebody who had met al-Khadir. He continues that he is specifically ending with this in accordance with the indication-instruction from al-Khadir himself! This also means that al-Khadir was aware of the work in question. May Allah Most High benefit us through the mubarak writings of the ʿulama, amin!
At the end of his commentary on al-Muqaddima al-Ghaznawiyya, Abuʾl Baqaʾ Ahmad b. al-Diyaʾ al-Qurashi (d. 854) remarks that he is ending with a supplication he was taught by somebody who had met al-Khadir. He continues that he is specifically ending with this in accordance with the indication-instruction from al-Khadir himself! This also means that al-Khadir was aware of the work in question. May Allah Most High benefit us through the mubarak writings of the ʿulama, amin!
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Forwarded from مصادر ووثائق تاريخ الدولة العثمانية
طلبُ العلم رحلةُ عمرٍ لا تنتهي، يبدأها الإنسانُ شغفًا وينهيها خشوعًا أمام عظمة ما لم يُدرِك بعد. كلما ظنَّ أنَّه بلغ الغاية، تكشَّفت له آفاقٌ أرحب، وكأن العلم بحرٌ كلما اغترف منه جرعة، عطِش إلى المزيد. هو نورٌ يبدِّد ظلمات الجهل، وسُلَّم يرفع صاحبه إلى مراتب العز والشرف، وزادٌ يعمِّر الروح قبل أن يغذِّي العقل. وما أكرم طالب العلم حين يجاهد نفسه بالصبر، ويزيِّن أيامه بالبحث والسؤال، فيغدو وجوده رسالة، وحياته برهانًا على أن العلم عبادة، والسعي وراءه سبيل إلى الخلود.
#طلب_العلم
#طلب_العلم
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PALESTINE IS A STATE [AGAIN]
After decades of systemic and delusional denial, the UK has [re-]recognised the state of Palestine. Of course, it was obviously already an existent legal territory belonging to the Palestinians before it was occupied by the western colonisers. At any rate, this is an important step but it does nothing to stop the ongoing genocide–a fact affirmed (yet again) by the most recent investigation carried out by the UN. May Allah grant the Palestinians aid–material and spiritual–and solace, and may He grant the rest of us the ability to meaningfully come together.
See: https://www.gov.uk/government/news/uk-formally-recognises-palestinian-state
See: https://www.ohchr.org/en/press-releases/2025/09/israel-has-committed-genocide-gaza-strip-un-commission-finds
After decades of systemic and delusional denial, the UK has [re-]recognised the state of Palestine. Of course, it was obviously already an existent legal territory belonging to the Palestinians before it was occupied by the western colonisers. At any rate, this is an important step but it does nothing to stop the ongoing genocide–a fact affirmed (yet again) by the most recent investigation carried out by the UN. May Allah grant the Palestinians aid–material and spiritual–and solace, and may He grant the rest of us the ability to meaningfully come together.
See: https://www.gov.uk/government/news/uk-formally-recognises-palestinian-state
See: https://www.ohchr.org/en/press-releases/2025/09/israel-has-committed-genocide-gaza-strip-un-commission-finds
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A RECORD OF AL-KHADIR IN A LISTING OF THE SCHOLARS OF SAMARKAND
In Najm al-Din al-Nasafi’s (d. 537) compendium on the scholars of Samarkand, titled al-Qand, he records an entry for the Prophet al-Khadir (peace be upon him)! He writes that he was seen multiple times across Samarkand, and that Imam Maturidi (d. 333) was amongst those who met him and asked for his supplications. Najm al-Din al-Nasafi is the shaykh of Sahib al-Hidaya al-Marghinani, and he is connected to Imam Maturidi through a chain consisting of three individuals. May Allah be pleased with all of the ʿulama, and may He connect us with the righteous, amin!
In Najm al-Din al-Nasafi’s (d. 537) compendium on the scholars of Samarkand, titled al-Qand, he records an entry for the Prophet al-Khadir (peace be upon him)! He writes that he was seen multiple times across Samarkand, and that Imam Maturidi (d. 333) was amongst those who met him and asked for his supplications. Najm al-Din al-Nasafi is the shaykh of Sahib al-Hidaya al-Marghinani, and he is connected to Imam Maturidi through a chain consisting of three individuals. May Allah be pleased with all of the ʿulama, and may He connect us with the righteous, amin!
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IBN ʿABIDIN’S QADIRI CHAIN IN TASAWWUF
Here is Ibn ʿAbidin (d. 1252) casually recording his chain in the Qadiri spiritual order, and when he reaches Dawud al-Taʾi (d. 165)—despite being known with that nisba alone—he deliberately adds al-Hanafi to remind us of his training and background! Of course, Dawud is one of the very significant students in the circle of Imam Abu Hanifa. As an aside, Dhahabi questions his link or association, if at all, with Habib al-ʿAjami (as is recorded in this chain), but I guess that’s a story for another time.
Here is Ibn ʿAbidin (d. 1252) casually recording his chain in the Qadiri spiritual order, and when he reaches Dawud al-Taʾi (d. 165)—despite being known with that nisba alone—he deliberately adds al-Hanafi to remind us of his training and background! Of course, Dawud is one of the very significant students in the circle of Imam Abu Hanifa. As an aside, Dhahabi questions his link or association, if at all, with Habib al-ʿAjami (as is recorded in this chain), but I guess that’s a story for another time.
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