Faisal Hassan
@FaisalH_UK
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Learner & Teacher - Islamic Law, Usul, Quran, Hadith | If you like my posts, check out my Telegram channel!
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If you're learning Arabic and want to read books independently you need to actually pick up a book! After learning the main grammatical rules don't fool yourself into learning more theory. Pick a book, grab a dictionary and read!
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If there's one thing you take from Ramadan let it be the obligatory prayers.
The obligatory prayers are the foundation of your life and prevent you from sin (Q. 29:45). They set the trajectory for any meaningful growth in your submission to Allah (most High).
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If you're learning Arabic and want to read books independently you need to actually pick up a book yourself. After learning the main grammatical rules don't fool yourself into learning more theory. Go pick a book, grab a dictionary, and read.
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A list of things I've come to realise when reading books:
1) accept the fact that you won't commit everything in the book to memory. That's not the purpose. You should, however, focus on the main arguments of the book.
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The phenomenal thing about Surah Fatihah is that it implicitly answers our existential questions.
1) how did I get here?
2) where am I heading?
3) why am I here?
4) what do I need while I'm here?
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It only takes a few years to become the person you never thought you'd be.
Change is gradual. The role of retrospection (muraqabah) is to see which direction you're headed. It's to see where your trajectory is pointing and to stop it creeping up on you.
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An indication for considering someone a legend is having a separate folder for them
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Ibn Taymiyyah (d. 728 AH) said:
"It is common sense (مِن المعلوم) that the purpose of every speech is to understand its meanings, not its mere words. Therefore, the Quran is more deserving of that.
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Classical scholars often speak about the quality that prevents a person from commiting evil and wrongdoing. This is referred to as wazi' (وازع).
This wazi' operates on multiple levels in society:
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Muhammad al-Tahir Ibn 'Ashur (d. 1973) - an absolute unit of a scholar!
May Allah bless this man.
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Ibn Taymiyyah (d. 728 AH) says it's very difficult to address a large group of people without one person misunderstanding your point, and it's not always the speaker that's at fault.
It seems he knew about Twitter! 😁
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The first Arabic book I read independently!
Sh. Abd al-Fattah Abu Ghuddah (d. 1997) stresses the importance of unity between Muslims through the works of Ibn Taymiyyah (d. 728 AH) and a short epistle by Ibn Hazm (d. 456 AH) - both of whom were chosen intentionally by the author.
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Dr. Ayman Saleh shares some common examples of missing the purpose and function of religious practices:
1) some people strive to follow the Prophetic practice of licking the fingers after eating but forget one of its purposes is to avoid wasting food.
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I love this verse.
When describing people with God-consciousness (muttaqin), God says they are those who *when* (not 'if') they do a shameful act or wrong themselves they turn back to God knowing He forgives.
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Someone who is naturally inclined to strict rulings must make an extra effort to account for evidences indicating permissibility. For this person to seek out fatwas of prohibition being dissatisfied with what Allah has declared lawful is to 'follow one's desire'.
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"It's sunnah to marry X, Y or Z."
The term 'sunnah' is defined in multiple ways.
In the context of fiqh, sunnah is a recommended and inherently rewarding act (there are technicalities regarding the degree of emphasis carried by such acts as well as its subcategories).
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Why did Imam al-Shafi'i disagree with his teacher Imam Malik?
Well, Razi explains that Aristotle was asked the same with respect to Plato 😁, and he replied:
"My teacher and truth are both my friends. But when we disagree, truth is more deserving of friendship."
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To declare an action/belief a bid'ah there must be conclusive (qat'i) evidence that it is not part of the religion.
A thread 🧵:
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lol I love this... Shaybani defends Abu Hanifah's view against the scholars of Madinah then says "I actually agree with your view but I'm just demonstrating you have no response to Abu Hanifah's evidence."
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There's an important distinction between a legal cause (علّة) and wisdom (حكمة).
The prohibition of pork is not contingent on a legal cause; it is prohibited across time and space. (The exception at times of necessity still recognises its default prohibition.)
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Sh. Abd al-Fattah Abu Ghuddah said:
"I have approximately one hundred teachers from whom I have studied and taken knowledge, each having their own orientation and methodology. I have not stuck to the opinion of any one of them [merely] because he is my shaykh and teacher.
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Sh. Abd al-Fattah Abu Ghuddah said:
"I have approximately one hundred teachers from whom I have studied and taken knowledge, each having their own orientation and methodology. I have not stuck to the opinion of any one of them [merely] because he is my shaykh and teacher.
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Someone who is naturally inclined to strict rulings must make an extra effort to account for evidences indicating permissibility. For this person to seek out fatwas of prohibition being dissatisfied with what Allah has declared lawful is to 'follow one's desire'.
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I love this episode of Imam al-Suyuti (d. 911)
Aged ~40, Suyuti was challenged to a debate on his claim to ijtihad. He replied that scholars do not deem it appropriate for a Mujtahid to debate a Muqallid, & since he's the only living Mujtahid a debate is not possible😁
رحمه الله
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Ibn Qudamah is described as being very tolerant with children.
After hearing a complaint, he replied: "They're children and they're bound to play. You were once like them."
Ibn Qudamah (541-620 AH) wasn't too strict a teacher it seems! 😁
الضياء = الضياء المقدسي (٥٦٩-٦٤٣هـ)، وله كتاب في سيرة الشيخ الموفق ابن قدامة.
- سير أعلام النبلاء، للذهبي (ت٧٤٨هـ)، ٢٢ /١٧٠-١٧١
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Beneficial Islamic YouTube channels in English (listed alphabetically):
1) Sh. Abdal Hakim Murad -
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The ultimate purpose of the Quran isn't listing multiple meanings of prepositions. It's understanding the guidance from Allah, Most High, and how it applies to your life.
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Beneficial Islamic YouTube channels in Arabic (listed alphabetically):
1) Sh. Abd al-Fattah Abu Ghuddah -
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In the powerful words of Prophet Yusuf, righteousness is only through the help of God. The inner self continuously incites evil.
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One of my teachers would often recommend Sh. Abd al-Fattah Abu Ghuddah's (d. 1997) books.
I owe a lot to that teacher, because one thing Sh. Abu Ghuddah's books taught was being open to different learning traditions and backgrounds.
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Do I need to make a thread on how to create a digital library? 🤔
An indication for considering someone a legend is having a separate folder for them
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Shah Waliyullah al-Dihlawi (d. 1763) says that seeking refuge from Shaytan before reciting the Quran includes two things:
1) Shaytan's influence on the reader to make strange interpretations
2) turning you away from reflecting on the Quran's meaning
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A truly remarkable moment to document.
Imam Shafi'i initially studied under Imam Muhammad Shaybani to record his books and opinions. When he would leave the gathering Shafi'i would debate his associates. When this reached Shaybani he challenged Shafi'i, & he replied: "Bring it!"
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You graduate from an institute, not the pursuit of knowledge. There is no finish line.
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I sometimes wonder what Imam al-Shafi'i (d. 204) would've written differently had he known he'll have avid readers in a millennium. Talk about leaving a legacy!
الإنسانُ يُدبِّر واللهُ يُقدِّر
"Man plans while Allah decrees!"
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You can only solve a problem if you know it exists.
Therefore, identifying problems is a form of knowledge, even if you haven't yet found solutions.
كما قال القرافي (ت٦٨٤هـ) في الفروق:
إنّ معرفةَ الإشكال علمٌ في نفسه، وفتحٌ من الله تعالى.
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Ali ibn al-Madini (d. 234 AH) was asked about his father's status as a Hadith narrator. He replied, "Ask someone else." The people said, "We asked you!" So he lowered his head for a moment then said, "This is the religion. My father is unreliable (da'if)."
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Nobody cares how many teachers you have. They care about how much you've benefited from them.
Nobody cares how many books you've read. They care about what you've learnt from them.
Put your tally chart away. 😁
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Something I've always admired about Sh. Abd al-Fattah Abu Ghuddah (d. 1997) is his broad view of the Islamic tradition. Not only did he have ~100 teachers of different backgrounds and orientation right across the globe, he also quotes scholars from different camps in his works.
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I can't help but feel that constantly engaging in technical religious discourse can ironically lead to a state of heedlessness (ghaflah).
To get bogged down in intricacies such that we forget the existential purpose of subservience to God, Most High, is nothing but heedlessness.
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Nice video illustrating the Quranic description of horses igniting sparks.
(The verse also has another figurative explanation, and some scholars also argued that camels are the animals intended.)
في سورة العاديات قال الله تعالى :
(فَالْمُورِيَاتِ قَدْحًا) أي بحوافرهن ما يطأن عليه من الأحجار فتقدح النار من صلابة حوافرهن [وقوتهن] إذا عدون.
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Engaging in taqlid doesn't mean you stop using your brain. You must still use your brain to determine, firstly, *who* you follow, and, secondly, *what* you follow.
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The Madhhabs are here to stay. They don't actually need your defense.
Studying like they're under threat won't really help you.
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The Quran isn't something you complete. It's a life-long journey.
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In the presence of wise men, listen and absorb. It's not the time to speak.
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Ayyub al-Sakhtiyani (d. 131) said that if a man turns ascetic, "let him not make his asceticism a suffering for the people. It is better for a man to conceal his asceticism than to observe it openly."
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It is a common misunderstanding that leaving neutral acts of permissibility (mubah) is inherently a praiseworthy form of asceticism (zuhd). That isn't true.
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To state that "X madhhab permits/prohibits Y" followed by one quote of a scholar from that madhhab is quite superficial.
Madhhabs have been around for at least a millennium, and one scholar from this vast tradition alone cannot represent that entire period.
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Memorising a legal argument doesn't teach you Fiqh. It teaches memorisation.
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Sh. Abd al-Fattah Abu Ghuddah (d. 1997) says that no scholar is infallible and therefore cannot be free of mistakes. To therefore disparage a great scholar on account of a few mistakes is contrary to justice. Rather, one should critique the mistake while maintaining respect.
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It's easy to take religious ideas for granted when you've never been exposed to other traditions. Know that you could easily have been married to a different set of assumptions were you raised in a different environment, a different country, a different tradition.
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When a scholar encourages people to think they're encouraging questions, and questions require answers, and answers require people of substantial learning.
Someone who doesn't have answers has reason to not encourage thinking - which isn't very scholarly.
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We often forget that when the Quran calls the Pagans out for fabricating lies against Allah, it's primarily because they *prohibited* what is lawful. Speaking lies against Allah isn't just about permitting what is unlawful; it's also prohibiting what is lawful.
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The importance of knowing the chronology of an author's works - with examples of al-Sakhawi (d. 902AH).
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A biography of Sh. Yusuf al-Qaradawi written by Dr. Akram Nadwi
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Study first for yourself. You can't teach others if you haven't taught yourself.
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*Sh. Yusuf al-Qaradawi as a member of a Fatwa council*
After some lengthy back-and-forth between the participants, Sh. Yusuf al-Qaradawi says nobody in the council is too great to learn from another nor too young to teach.
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Proper students learn regardless of the conditions.
They don't blame the education system or their teachers. They simply focus on what's within their control.
Your peers who outperform you aren't blaming external circumstances. Remember that.
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Very happy to see Imam Ibn Ashur (d. 1973) address the common misconception that wealth and money are inherently reprehensible. He lists several evidences from the Quran and Hadith indicating otherwise.
We ask Allah, Most High, to grant us the good of this life and the next!
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He was the Shaykh under whom I studied Sahih al-Bukhari. He certainly had a profound impact on his students and contributed immensely to his community.
He was the figure who'd come to mind if you said the word 'steadfastness' (istiqamah).
إنا لله وإنا إليه راجعون
My dear and beloved father - Shaykh Mawlana Adam Sahib of Leicester (UK) - just left this temporary above to the mercy of Allah, at 86 years of age. Difficult to describe the feelings and emotions at this time. Please pray for him and the family.
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One of the roles of custom ('urf) in Fiqh is to correctly apply rules which themselves are dependent on custom. To simply quote these rules and share them without understanding this point is to not only do a disservice to the scholar one is quoting but to also demonstrate
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Attributing opinions to a 'Madhhab' and the Imam
(thread) 🧵
An opinion of a Madhhab is either:
1) stated explicitly by the Imam of the Madhhab;
2) inferred from a statement of the Imam;
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Historical studies on Islamic sciences aren't simply the icing on the cake. They play a significant role in shaping your understanding of when and why ideas developed across the centuries, which influences your understanding of each science.
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In the powerful words of Prophet Yusuf, righteousness is only through the help of God. The inner self continuously incites evil.
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Some examples of Hanafis preferring Hadith over Qiyas:
Imam Muhammad Ibn al-Hasan (d. 189), a prominent student of Imam Abu Hanifah, discusses the legal case of whether laughing in prayer nullifies wudu'.
(Kitab al-Hujjah, 1/204)
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Imam al-Ghazali's (d. 505 AH) letter to the Seljuk Vizier, dated 504 AH - in which he lists excuses for not replacing the head of the Baghdad Nizamiyyah college, Ilkiya al-Harrasi (or 'Ali Kiya Harasi), who had just passed away:
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Translated by yours truly! :)
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Nobody cares how many teachers you have. They care about how much you've benefited from them.
Nobody cares how many books you've read. They care about what you've learnt from them.
Put your tally chart away. 😁
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In this epistle Ibn Hazm (d. 456 AH) is asked by a Maliki if he may pray behind an Imam who adopts different legal opinions. Although the Maliki was perhaps expecting a staunch response, Ibn Hazm responds saying it's fine and reprimands him.
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A fascinating report. Imam al-Shafi'i (d. 204 AH) tells a jurist:
"Jurisprudence (fiqh) has distracted you from the Quran."
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A nice short treatise by Sh. Abd al-Fattah Abu Ghuddah (d. 1997) in which he discusses the use of the term 'sunnah' in hadiths. He mentions that it's common to find anachronistic interpretations whereby 'sunnah' is understood to mean the later technical classification of jurists.
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If you're a teacher, you really owe it to your students to keep your lessons engaging.
Nobody likes a lesson delivered in a monotone with zero engagement. Absolutely dead.
Your students hate your lesson and you need to do something about it.
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There is a common misconception regarding the reprehensibility of this world (Dunya). Many people assume that the Quranic verse: "the worldly life is simply play and amusement" (Q. 47:36) indicates that the world is inherently reprehensible.
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I love this!
In a formal audition (sama') for Imam al-Baihaqi's (d. 458 AH) al-Sunan al-Kabir the names of each attendee were recorded, including those who slept through the sitting or failed to pay attention!
Sh. Abd al-Fattah Abu Ghuddah (d. 1997) provides an excuse:
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Imam Tufi (d. 716) is a scholar I admire greatly for his independent thought and reflections.
Here are 10 things I found interesting from his commentary on the Arba'in (by Imam Nawawi):
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Perhaps the most difficult part of learning is unlearning.
Learning more and more is great, but it's equally as important to get rid of the faulty assumptions that knowledge might be built on. That's where the unlearning comes in.
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Ibn Taymiyyah (d. 728 AH) said:
"It is common sense (مِن المعلوم) that the purpose of every speech is to understand its meanings, not its mere words. Therefore, the Quran is more deserving of that.
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I'm not sure many realise that when the Quran calls the Pagans out for fabricating lies against Allah, it's primarily because they *prohibited* that which is lawful. Speaking lies against Allah isn't just about permitting what is unlawful. It's also prohibiting what is lawful.
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Ibn Taymiyyah (d. 728 AH) said:
"It is common sense (مِن المعلوم) that the purpose of all speech is to understand its meanings, not its mere words. So, the Quran is even more worthy of that.
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Many people assume that they're not ready to read books even when they've already learnt the main rules of grammar. You're not doing yourself any favours by not reading.
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A fatwa of prohibition isn't a safety measure; it's still a ruling attributed to Allah which requires validation.
Therefore, hasty claims of prohibition can be an instance of following one's desire.
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*You're potentially wasting someone's time when you recommend a bad book.*
I remember when I first started studying the science of Hadith I would come across lists of Mustalah works that included al-Mayyanishi's (d. 583 AH) 'ما لا يسع المحدّثَ جهلُه'.
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The actual purpose of commanding good and forbidding evil is to bring about positive change in individuals and society at large. This means that the act should not lead to a greater evil because this is counterintuitive to the very purpose for which it is legislated.
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A sign that you're engaging with a book is your annotations, highlighting and underlining. The same applies with your Quran translations.
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As a student, understand that your learning lies entirely in your hands. Constantly blaming your institute is an excuse for your lack of productivity.
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Yes, you should protest.
People question the efficacy of protests. But it's not simply about pressuring those in power, but also ensuring everyone *internalises* the very thing they stand for.
Someone protesting WILL NOT and CANNOT forget the cause. He's internalised it!
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If you're highlighting everything, you're highlighting nothing!! 😁
Something I learnt very early in my studies.
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So after explaining some Hadith concepts to a relative I get asked:
"Would you consider me a trustworthy narrator?" 😄
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This is a lovely quote by Ibn Hazm (d. 456) on how varying dispositions can affect your opinions.
A person naturally inclined to 'strictness' can have clouded judgement just like a person inclined to 'leniency'.
Someone who is naturally inclined to strict rulings must make an extra effort to account for evidences indicating permissibility. For this person to seek out fatwas of prohibition being dissatisfied with what Allah has declared lawful is to 'follow one's desire'.
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PDF Tips:
Something tells me you guys aren't using the right PDF application.
Foxit PDF Reader, folks! Foxit!
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To recognise a scholar's expertise is knowledge because it allows you to identify varying degrees of reliable information. Knowledge is too vast for it to be contained in one scholar. It doesn't happen.
As Sh. Abu Ghuddah says:
كَم من عالِمٍ إمامٌ في علم، عامّيٌّ في علم آخر.
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*Ibn Taymiyyah (d. 728) and His Theory of Ijma' (Consensus)*
One of the critiques against Ibn Taymiyyah's contested fatwas was the claim that they opposed ijma'. This is turn forced him to present his ijma' theory: how he understood the concept and why
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The relationship between the science of Fiqh and Hadith.
The science of Hadith in a nutshell:
1) the Hadith corpus includes reliable and unreliable reports.
2) the science of Hadith is a system that determines *both* reliable and unreliable reports.
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The terms 'lay Muslim' and 'scholar' are not absolute divisions!
(Sh. Asim Yusuf, 'Shedding Light on the Dawn')
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Knowledge is truly humbling. Every new piece of information points to our prior ignorance.
"[God] taught man what he knew not." (Quran. 96:5)
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Every discussion that affects your understanding of revelatory texts is part of Usul al-Fiqh.
Nahw -> Usul al-Fiqh
Sarf -> Usul al-Fiqh
Balaghah -> Usul al-Fiqh
Tafsir al-Qur'an bi al-Qur'an -> Usul al-Fiqh
Ziyadah al-Thiqah -> Usul al-Fiqh
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