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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Forwarded from مصادر ووثائق تاريخ الدولة العثمانية
تعلم أنك لا تعلم، ولكنك لا تسأل فلا تعلم.
لا تسأل لأنك تخاف، تخاف أن يعرفوا أنك لا تعلم.
وتُترجم الأبيات الشعرية كالآتي:
تعلم أنك لا تعلم،
ولا تسأل لكي تعلم،
وتخاف أن تسأل،
لأنهم سيعلمون أنك لا تعلم. كمال باشا زاده
Bilmediğini bilirsin ama sormadığın için bilemezsin. Korktuğun için sormazsın, çünkü bilmediğini bileceklerinden korkarsın.
Bilürsün ki bilmezsin
Sormazsın ki bilesin
Korkarsın ki sormağa
Bilürler ki bilmezsin
(Kemalpaşazâde)
لا تسأل لأنك تخاف، تخاف أن يعرفوا أنك لا تعلم.
وتُترجم الأبيات الشعرية كالآتي:
تعلم أنك لا تعلم،
ولا تسأل لكي تعلم،
وتخاف أن تسأل،
لأنهم سيعلمون أنك لا تعلم. كمال باشا زاده
Bilmediğini bilirsin ama sormadığın için bilemezsin. Korktuğun için sormazsın, çünkü bilmediğini bileceklerinden korkarsın.
Bilürsün ki bilmezsin
Sormazsın ki bilesin
Korkarsın ki sormağa
Bilürler ki bilmezsin
(Kemalpaşazâde)
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NORTH AFRICAN [ASHʿARI] HANAFISM
There has been a long tradition of Hanafism across North Africa (west of Egypt) where official posts were held by both Hanafis and Malikis, and they were occasionally distinguished through turban styles (as has been the case in other Muslim societies). One of the more recent examples of Hanafism grounded in traditional North African Islamic culture is the Ashʿari Shadhili, Muhammad Kamil b. Mustafa (may Allah have mercy upon him!) of Tripoli. He remarked that both his father, uncle and grandfather were expressing remorse over the fact that there weren’t any expert Hanafis left in their city and that nobody was spreading and teaching the madhhab; as such, they decided to send him off to al-Azhar to learn, to return, and to keep the ancestral tradition alive through him. To cut a long story short, he eventually authored a two-volume collection of legal responsa titled, al-Fatawa al-Kamiliyya fi al-Hawadith al-Tarabulusiyya. May Allah benefit us through the legacy of the fuqaha!
There has been a long tradition of Hanafism across North Africa (west of Egypt) where official posts were held by both Hanafis and Malikis, and they were occasionally distinguished through turban styles (as has been the case in other Muslim societies). One of the more recent examples of Hanafism grounded in traditional North African Islamic culture is the Ashʿari Shadhili, Muhammad Kamil b. Mustafa (may Allah have mercy upon him!) of Tripoli. He remarked that both his father, uncle and grandfather were expressing remorse over the fact that there weren’t any expert Hanafis left in their city and that nobody was spreading and teaching the madhhab; as such, they decided to send him off to al-Azhar to learn, to return, and to keep the ancestral tradition alive through him. To cut a long story short, he eventually authored a two-volume collection of legal responsa titled, al-Fatawa al-Kamiliyya fi al-Hawadith al-Tarabulusiyya. May Allah benefit us through the legacy of the fuqaha!
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Forwarded from الحَوْزَةُ الأشْعَرِيَةُ🕌
الإمام ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ:
— ﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪﻩ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺃﻟﻒ ﻳﻬﻮﺩﻱٍّ ﻭﻧﺼﺮﺍﻧﻲٍّ.
— ﻭﺗﺎﺏ ﺑﺴﺒﺒﻪ 100 ﺃﻟﻒ.
— ﻭﺻﻨَّﻒ ﺃﻛﺜﺮ ﻣﻦ 2000 مصنَّـفًا.
— ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﻟﻄﻼﺑﻪ:
«ﺇﺫﺍ ﺩﺧﻠﺘﻢ الجنَّـة ﻭﻟﻢ ﺗﺠﺪﻭﻧﻲ ﺑﻴﻨﻜﻢ.. ﻓﺎﺳﺄﻟﻮﺍ ﻋﻨِّﻲ؛ ﻭﻗﻮﻟﻮﺍ ﻳﺎﺭﺏ ﺇﻥَّ ﻋﺒﺪﻙ ﻓﻼنًا ﻛﺎﻥ ﻳﺬﻛﺮﻧﺎ ﺑﻚ».
ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ، لاﺑﻦ ﺭﺟﺐ ﺍﻟﺤﻨﺒﻠﻲ (2/481)
— ﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪﻩ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺃﻟﻒ ﻳﻬﻮﺩﻱٍّ ﻭﻧﺼﺮﺍﻧﻲٍّ.
— ﻭﺗﺎﺏ ﺑﺴﺒﺒﻪ 100 ﺃﻟﻒ.
— ﻭﺻﻨَّﻒ ﺃﻛﺜﺮ ﻣﻦ 2000 مصنَّـفًا.
— ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﻟﻄﻼﺑﻪ:
«ﺇﺫﺍ ﺩﺧﻠﺘﻢ الجنَّـة ﻭﻟﻢ ﺗﺠﺪﻭﻧﻲ ﺑﻴﻨﻜﻢ.. ﻓﺎﺳﺄﻟﻮﺍ ﻋﻨِّﻲ؛ ﻭﻗﻮﻟﻮﺍ ﻳﺎﺭﺏ ﺇﻥَّ ﻋﺒﺪﻙ ﻓﻼنًا ﻛﺎﻥ ﻳﺬﻛﺮﻧﺎ ﺑﻚ».
ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺑﻠﺔ، لاﺑﻦ ﺭﺟﺐ ﺍﻟﺤﻨﺒﻠﻲ (2/481)
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BUKHARI TOOK THE LIZARD OUT OF THE HOLE?!
I’m not sure who comes up with this stuff, but this is hilarious!
I’m not sure who comes up with this stuff, but this is hilarious!
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Forwarded from أحمد عبد الحميد 🔻 (تقييد الخطَرات)
قال الفضلُ بن خالد:
«كنتُ أبغضُ أبا حنيفة، فرأيتُ رسولَ الله ﷺ في المنام، فقال لي: إنَّ كلامَ أبي حنيفة ككلام لقمان الحكيم، لا بل يزيدُ عليه، فرجعتُ إلى عند أبي حنيفة».
«كنتُ أبغضُ أبا حنيفة، فرأيتُ رسولَ الله ﷺ في المنام، فقال لي: إنَّ كلامَ أبي حنيفة ككلام لقمان الحكيم، لا بل يزيدُ عليه، فرجعتُ إلى عند أبي حنيفة».
❤9
PROPHETIC WORDS ON ABU HANIFA
Al-Faḍl ibn Khālid said:
“I used to harbor aversion toward Abū Ḥanīfa, but I saw the Messenger of God ﷺ in a dream, and he said to me: ‘The speech of Abū Ḥanīfa is like the speech of Luqmān the Wise—no, rather, it surpasses it.’ So I returned to Abū Ḥanīfa.” (AI)
— Mirʾāt al-Zamān by Sibt Ibn al-Jawzī
Al-Faḍl ibn Khālid said:
“I used to harbor aversion toward Abū Ḥanīfa, but I saw the Messenger of God ﷺ in a dream, and he said to me: ‘The speech of Abū Ḥanīfa is like the speech of Luqmān the Wise—no, rather, it surpasses it.’ So I returned to Abū Ḥanīfa.” (AI)
— Mirʾāt al-Zamān by Sibt Ibn al-Jawzī
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Forwarded from العلامة الشيخ نضال آله رشي الحنفي
تنبيه نبيه
روي من وصية الخضر عليه السلام: لا تطلب العلم لتحدث به، واطلبه لتعمل به ..
روي من وصية الخضر عليه السلام: لا تطلب العلم لتحدث به، واطلبه لتعمل به ..
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Forwarded from Basira Education
Ebussuud Efendi's Irshād al-ʿaql al-salīm is my favorite tafsīr of all-time. Ebussuud Efendi is one of my heroes in the world of Islamic scholarship. He was a master of the Islamic sciences, an original thinker, politically engaged with the affairs of the Muslims, and even though he was not an Arab, his tafsīr reveals an almost unsurpassed mastery of how the ancient Arabic language was used to convey the linguistic miracle of the Quran. I feel like I have spent the last decade of my life with him, poring over his tafsīr and using it to solve modern tafsīr problems. I prayed for him as I sat in his office. It was an emotional experience.
❤24
Forwarded from قناة محمد الحسن الكمالي
الإمام السفاريني الحنبلي في إجازته للشيخ عثمان الرحيباني الحنبلي:
(والإجازات لا تفيد علمًا، فمن حصَّل العلوم، وأدرك منطوقها والمفهوم؛ فقد فاز، وأجيز على الحقيقة لا المجاز، ومن لا فلا، ولو ملأ سَبَتَ أمِّهِ إجازات)
#خطوط_العلماء
#الكناشةالكمالية
(والإجازات لا تفيد علمًا، فمن حصَّل العلوم، وأدرك منطوقها والمفهوم؛ فقد فاز، وأجيز على الحقيقة لا المجاز، ومن لا فلا، ولو ملأ سَبَتَ أمِّهِ إجازات)
#خطوط_العلماء
#الكناشةالكمالية
🔥4❤2
LEARNING, TEACHING & FOLLY
Al-Sarakhsī, may God have mercy on him, said:
"Our teacher, Shams al-Aʾimma—may God have mercy on him—used to say: Abū Yūsuf, despite his sharp intellect and having studied for twenty years, was not deemed fit by Imām Abū Ḥanīfa to sit and teach. Yet in our time, someone learns fifty legal issues and then deems himself worthy of teaching." (AI)
Al-Sarakhsī, may God have mercy on him, said:
"Our teacher, Shams al-Aʾimma—may God have mercy on him—used to say: Abū Yūsuf, despite his sharp intellect and having studied for twenty years, was not deemed fit by Imām Abū Ḥanīfa to sit and teach. Yet in our time, someone learns fifty legal issues and then deems himself worthy of teaching." (AI)
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Forwarded from شوارد الأفكار
في سنة (٨١٤هـ) سافر ابن الهمام (٨٦١هـ) إلى حلب صحبة العلامة محب الدين ابن الشحنة وكان قد بدأ الأخذ عليه في القاهرة، فأدركت المنية الشيخ في أوائل سنة (٨١٥هـ)، ومات بعد أن أوصى لتلميذه بنفقة يستعين بها ليعود إلى القاهرة!
هو في مرض موته ويوصي بنفقة تلميذه، ويشغله عودته لبلاده سالمًا.
#الشيخ_والد
#المذهب_الحنفي
هو في مرض موته ويوصي بنفقة تلميذه، ويشغله عودته لبلاده سالمًا.
#الشيخ_والد
#المذهب_الحنفي
❤10
Forwarded from مكَامنُ الأسرَار
بدلائلِ الخيراتِ كُنْ متمسِّكًا
والزَمْ قراءَتَها تنلْ ما تَبتَغي
فشوارِقُ الأنوارِ لائحة بها
فالتركُ منكَ لها لا ينبغي
والزَمْ قراءَتَها تنلْ ما تَبتَغي
فشوارِقُ الأنوارِ لائحة بها
فالتركُ منكَ لها لا ينبغي
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BLESSED TEACHERS & BLESSED PLACES
Then al-Jaṣṣāṣ moved, in the year 360 AH, to Darb ʿAbda, where he took up teaching in the mosque located there. That same mosque had formerly been the place of instruction for Abū Saʿīd al-Baradhʿī, and it was there that Abū al-Ḥasan al-Karkhī received his legal training. Among those who later taught in it were Abū ʿAmr al-Ṭabarī, Abū Muḥammad Sahl ibn Ibrāhīm al-Qāḍī, followed by Abū ʿAlī al-Shāshī, then Shaykh Abū Bakr al-Rāzī, and thereafter our own teacher and master, Abū Bakr Muḥammad ibn Mūsā al-Khwārazmī. This is the very mosque in which we now teach, and we pray that we and those who frequent our gatherings may be joined to the blessings of these imams who preceded us in sitting within it.
– al-Ṣaymarī (d. 436 AH / 1044 CE) (AI)
Then al-Jaṣṣāṣ moved, in the year 360 AH, to Darb ʿAbda, where he took up teaching in the mosque located there. That same mosque had formerly been the place of instruction for Abū Saʿīd al-Baradhʿī, and it was there that Abū al-Ḥasan al-Karkhī received his legal training. Among those who later taught in it were Abū ʿAmr al-Ṭabarī, Abū Muḥammad Sahl ibn Ibrāhīm al-Qāḍī, followed by Abū ʿAlī al-Shāshī, then Shaykh Abū Bakr al-Rāzī, and thereafter our own teacher and master, Abū Bakr Muḥammad ibn Mūsā al-Khwārazmī. This is the very mosque in which we now teach, and we pray that we and those who frequent our gatherings may be joined to the blessings of these imams who preceded us in sitting within it.
– al-Ṣaymarī (d. 436 AH / 1044 CE) (AI)
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