#Madhhab

[investingthelight]

Usul Al-Fiqh

#shafi’i #islamic law #Madhhab #sunni #ulama #fatwa #wajib #sunnah #fiqh #islamic knowledge

[abuabdullahii]

Al-Ajwibah al-Jalīyyah fī al-Aḥkām al-Ḥanbalīyyah - Imām Mūsā Ibn 'Isā al-Quddūmī رحمه الله

It is Shaykh al-Quddūmī’s Qāʿidah (elementary primer) on the Masā’il (issues) of ‘Ibādah (worship) according to the Mu’tamad (official position) of the Ḥanbalī Madhhab.The author was an authority on the Ḥanbalī Madhhab at the end of the 19th and beginning of the 20th century. He was a Mufassir, a Muḥaddith, a Faqīh and a Linguist.In the Syrian print of this book, he is referred to as “the author…

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#Fiqh #HanbaliMadhhab #Madhhab

[hartenlust]

person in front of me uses chat gpt instead of google to do research....bizarre

#if you google madhhab you'll figure it out i promise #op

[uma1ra]

SUBHAN'ALLAH, THIS TEXT CONTAINS VERY INFORMATIVE KNOWLEDGE FOR ALL!! READ & SPREAD IT AS MUCH AS POSSIBLE, IT WILL BE SADQA-E-JARIAH FOR YOU AND ME.

1-Akhi - Brother

2-Ukhti - Sister

3-JazakAllah khair - May Allah give you Ajar/Sawab for your deed.

4-Ma'Shaa'Allah - As God has willed.

5-HayakAllah - May Allah give you life.

6-BarakAllahu Feek - May Allah put baraka in what you are doing.

7-Wa feeka barakallahu - and May Allah bless you. (in response to Barakallahu Feek)

8-Wa iyyakum - And to you

9-Alhamdulillah - Praise be to Allah

10-Allah - God

11-Allahu Akbar - Allah is Most Great

12-Amanah - Trust

13-Assalamu Alaikum - Peace be upon you--the "official" Islamic greeting.

14-Assalamu Alaikum wa Rahmatullahi wa Barakatuh - "Peace and the Mercy and Blessings of God be upon you" Extended form of the above.

16-Astaghfir Allah - I seek forgiveness from Allah (used when mentioning something that goes against the standards of Islam)

17-Ayah/Ayat - Qur'anic verse

18-Bid`ah - Innovation, addition to the religion's essentials

19-Bukhari - One of the most noted compilers of hadith. His collection is 20-known as Sahih Bukhari

21-Bismillah ar-Rahman ar-Rahim - In the Name of Allah, the Most Gracious, Most Merciful

23-Da'wa - Invitation (for humankind to Islam)

24-Du`aa - Supplication

25-Eid - Islamic holiday

26-Fatwa - Islamic legal ruling

27-Fiqh - Islamic law as interpreted by scholars

28-Fitnah - Corruption and disorder, also temptation

29-Hadith - A report of a saying or deed of the Prophet

30-Haj - Pilgrimage

31-Halal - Allowed (per Islamic law)

32-Haram - Forbidden (per Islamic law)

33-Hazrat/Hadrat - Honorable

34-Hijab - Modest way of behavior and dress (including head scarf for women)

35-Imam - Leader

36-Iman - Faith

37-In Shaa Allah - If God wills. (Used when talking about a future event)

38-Injeel - The scripture sent down to Prophet Issa (Jesus)

39-Isnad - Chain of transmitters, the list of people who successively narrated a given hadith

40-Jannah - Paradise

41-JazakAllah Khair - May God grant you what is good. (Often used instead of "Thank you")

42-Jihad - Striving for Islam, whether by peaceful or violent means

43-Jinn - Unseen beings, who, like humans, are given the power to choose between right and wrong

44-Kafir - One who denies the truth. Literally, one who "covers" the truth (sometimes applied to non-Muslims).

45-Khalifah - Caliph: Leader of Muslim nation

46-Khilafah - Caliphate

47-Khutba - Sermon

48-Kufr - Denial of the Truth, rebellion against God

49-La Ilaha Illa Allah - There is no deity but God

50-Ma Shaa Allah - What God has willed! (Usually used to express wonder at Allah's creation)

51-Madhhab - School of jurisprudential thought

52-Makruh - Detested, but not forbidden (per Islamic law)

53-Mandoub - Recommended, but not required (per Islamic law)

54-Mubah - Neither forbidden nor commended. Neutral (per Islamic law)

55-Mushrik - One who commits Shirk

56-Muslim - One who submits to Allah and is a follower of Islam; also, name of one of the most notable hadith scholars. His collection is known as Sahih Muslim

57-Nabi - Prophet

58-Qur'an - The Words of Allah conveyed to us by the Prophet

PBUH - Peace Be Upon Him. Same as SAW

59-RAA - (Radia Allahu Anhu/Anha.) May Allah be please with him/her

60-Ra-sool - Messenger (Prophet to whom a scripture is revealed)

61-Rasool Allah - Messenger of God (used to refer to Prophet Muhammad)

62-Sahaba - Companions of Prophet. Singular is "Sahabi"

63-Sahih - "Sound in isnad." A technical attribute applied to the "isnad" of a hadith

64-Salaam - Peace. An abbreviated version of the Islamic greeting

65-Salaat - Prayer

66-SAW - (Salla Allahu Alaihi Wa Sallam.) Peace Be Upon Him

67-Sawm/Siyam - Fasting

68-Seerah/Sirah - History of the Prophet's life

69-Shahadah - Bearing witness that there is no god but Allah and that Muhammad is His Messenger.

70-Shari'ah - Divine Law

71-Sheikh - Scholar (or any elder and/or respected man)

72-Shirk - Associating partners (e.g. helpers, other gods) with Allah

73-Shura - Consultation among Muslims

74-Subhan Allah - "Glory be to God"

75-Sunna/Sunnah - Tradition of the Prophet

76-Surah/Sura - A Chapter in the Qur'an

78-Tafsir - Interpretation

79-Tawraat - The scripture sent down to Prophet Musa (Moses).

80-Ulama - Religious scholars

81-Umma - Nation, community.

82-Ustadh - Teacher

83-Wassalaam - And peace. It means "goodbye"

84-Zakat - Required charity

#islam #quran #islamic #muslim #islamicquotes #pakistan #islamic group #muslim community #muslim countries

[eyeoftheheart]

Love’s Philosophy BY PERCY BYSSHE SHELLEY

Love's philosophy is one of my favorite poems. In its simplicity it is one of the most perfect poems in the English language. Shelley's philosophy and worldview is very much in harmony and agreement with the Sufis. The Sufis know:

“In the whole of the universe there are only two, the lover and the Beloved.” ~ Bhai Sahib

'Iraqi says in his lama’at (Divine Flashes):

“Love is the only thing existing in the world lover, beloved and love are one union and separation no longer pertain.”

Hazrat Inayat Khan summarizes the essence of the Sufi Path of Love (madhhab-i-‘ishq) with the words Ishq Allah ma’abud Lillah: God is Love, Lover and Beloved. There are only two, the lover and the Beloved, and the great secret is that the two are also One. This shared awakening to Unity is the eternal bliss and blessing of love.

#Love’s Philosophy #Percy Bysshe Shelley #Poetry #Romantic poetry

[transgenderer]

Khamr (Arabic: خمر) is an Arabic word for wine or intoxicant.[a] It is variously defined as alcoholic beverages, wine or liquor.[1]

In fiqh, it refers to certain forbidden substances, and its technical definition depends on the madhhab or legal school. Most jurists, including those from the Maliki, Shafiʽi, Hanbali, Ahl-i Hadith legal schools have traditionally viewed it as general term for any intoxicating beverage made from grapes, dates, and similar substances.[2] Hanafi jurists restricted the term to a narrower range of beverages.[2] Over time, some jurists classified other intoxicants, such as opium and khat, as khamr, based on a hadith attributed to Muhammad stating, "The Holy Prophet said: 'every intoxicant is khamr, and every intoxicant is forbidden.'"[2][3] Other traditions attributed to Muhammad, however, indicated that khamr may be made from two plants, the grapevine and the date palm.[4] There are some faqīhs, particularly of the Hanafi school, who take the concept of khamr literally and forbid only grape-based (or date-based) alcoholic beverages, allowing those made with other fruits, grains, or honey. This is, however, a minority opinion.[5][6]

okay so the quran ONLY prohibits khamr and khamr is only wine. like. they HAD beer (i mean, i assume? it was antique arabia. they had to have beer. beer like, comes from there). here are the lines from the quran about it:

They ask you about wine (khamr) and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit."

"O you who acknowledge, Do not go near prayer, (Salat) while you are stupified (under influence), until you know what you are saying"

O you who have believed, indeed, intoxicants (khamr), gambling, [sacrificing on] stone altars [to other than God], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.

the last one is a list! he could have included beer on the list! the quran totally permits beer. like. i just dont think theres an argument that it forbids beer. ESPECIALLY because none of these even say its forbidden they just say its bad for you basically (ok. the first one it says its sin but it ALSO says its benefit). i can see an argument for being careful doing it around prayer times. but cmon. you can get a little buzzed in the big gap between sundown prayer and sunup prayer. also beer and wine are very different beverages. especially beer of muhammads time!

anyway. the if the muslims are gonna have all these rules they need to follow the jews and rules-lawyer their way out of like 95% of them. also they should treat hadith like the talmud, of value but certainly not infallible.

[lefthandofscaevola]

Tagged by the lovely @inflammatory…

Last song: Bert Jansch cover of Davy Graham’s Angi(e). Not really representative but thank god for bluesy guitars

Favourite colour: Greens and greys… greyish greens… pale green pants with nobody inside them type thing

Currently watching: Last watched was Early Summer, next will be Ivan’s Childhood, also halfway through The Devil Wears Prada with some friends

Spicy/savoury/sweet: Savoury

Relationship status: I can't get into this

Current obsession: 19th century British & Portuguese naval activities... Although the rabbithole of polar exploration has many branching tunnels… out of respect for the principle of balance also learning lots about precolonial Inuit custom which is so fascinating. Rest in peace antigone, you would’ve loved the rule- vs. religion- vs. authority-based law distinction probably. And increasingly up close and intimate with extinct madhhabs.

If you feel like it @scripps @cyrus-the-younger @swordwound @weekendteeth @andromerot @leastparanoidandroid @advancedscurvy

#talk

[irhabiya]

everytime i visit your blog you have a new random reblog from a troll just adding shit. also i accidentaly read that "island hoping" post you made as "islam hoping" and did not question it because in my mind it was like "someone who goes from sunni to shia to sunni to shia again and again oh alright then"

LMFAOOAOAOAOAA catch me and my friends being madhhab fluid on the weekends😍😍🤞

#this is so funny helpppp #also yeah it is annoying as shit idk how these clowns keep finding my posts like the “big boobs” one?? 😭😭😭 #the one i just posted about seems to be in good faith (?) just misguided that's why i didn't post their url #but it is still annoying and they're peddling zio rhetoric whether they realize it or not #inbox

[saqrqa3d]

IFTIRASH & TAWARRUK.

Two sitting positions between prostrations and during the tashahhuds, as prescribed in the Hanbali madhhab.

The first position – Iftirash – is to be performed during the first tashahhud.

The second position – Tawarruk – is to be performed during the second tashahhud.

If there is only one tashahhud in the prayer, such as in any two-unit prayer, the musallī is to conclude their salah in the iftirash position.

The tawarruk position is to only be utilized to conclude a three or four-unit prayer.

#Salaah #Qiyaam al-Layl #Tashahud #Ruku' #Sujood #Eemaan #Khushoo'

[abujunayd]

if u don’t follow a madhab, what do u follow? sunnah and quran?? they’re schools of thought and foundations to how we live

In no where in the quran and sunnah does it say that it's compulsory to follow a madhab. If anyone claims otherwise then being forth your evidence. The four imams did not want people to blind follow them nor did they stablish their Madhab nor did they accept others to establish madhabs after them. They've said that their madhab is the hadiths and if their opinion goes against the hadiths then to disregard their opinion and follow the hadith. If someone wants to follow one of the four imams and follows their ijtihad then there's no problem in this. But if someone claims that the only correct madhab is their madhab and whoever follows another madhab or doesn't follow a madhab is misguided then this is an incorrect view. Whoever wants to follow one of these Imams then by all means go for it. There shouldn't be any separation between Muslims simply for Fiqh issues, this is wrong.

Shaykh al-Islam Ibn Taymiyyah was asked regarding Taqleed of a Madhhab.

What do the leading religious scholars say about a man who is asked “What is your madhhab?”and he says, “Muhammadi;

I follow the Book of Allah and the Sunnah of His Messenger Muhammad ”

When it is said that every believer should follow a madhhab, and whoever does not have a madhhab is a devil, he says: What was the madhhab of Abu Bakr as-Siddeeq and the caliphs after him?

And it is said to him: you must follow one of these madhhabs. Which of them is in the right?

He replied:

All that people are required to do is obey Allah and His Messenger.

About those who are in authority, whom Allah instructed the people to obey in the words: “Obey Allah and obey the Messenger), and those of you who are in authority” [an-Nisa’ 4:59], it is only obligatory to obey them within the framework of obedience to Allah and His Messenger, and not independently of that.

Then Allah says: “(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger if you believe in Allah and the Last Day. That is more suitable for final determination” [an-Nisa’ 4:59].

If the Muslim is faced with a novel issue, then he must ask someone who he believes will give him a verdict based on the laws of Allah and His Messenger, no matter what his madhhab is.

It is not required of any Muslim to follow a particular scholar in all that he says, and it is not required of any Muslim to adhere to the madhhab of any specific individual other than the Messenger in all that he enjoins and says.

Rather anyone’s view may be accepted or rejected, except that of the Messenger of Allah (blessings and peace of Allah be upon him).

As for a person following the madhhab of a particular individual because he is unable to learn about the rulings of Islam except through him, this is acceptable, but it is not something that is obligatory for everyone, If one can learn about the rulings of Islam by other means. Rather each individual is required to fear Allah as much as he can and seek knowledge of what is enjoined by Allah and His Messenger, so that he may do what is enjoined and refrain from what is forbidden.

And Allah knows best.

Majmoo 'al-Fataawa

(20/208-209)

[havocfett]

From the awesome @moiderahart, the Ash Ghul!

Ash Ghuls are elite servants of Al Madhhab, the Djinn Sultan of the Sun. Their service to the Sultan has seen them irradiated, and most are swiftly approaching the end of their lives. Rather than weakening them, their imminent death drives them to ever-greater feats of heroism and service.

After all, they’ve already died for the Sultan. What do they have left to fear?

Mechanically, Ash Ghuls are skilled combatants suitable for a climactic fight for mid-range characters, or as elite enemies later on. They’re mobile, lethal, and can irradiate PCs at any range. However, like all servants of the Atom Unborn, many of their abilities rely on self-damage and they’re relatively fragile. 

Fun Notes: The symbol burned into his skull is a radiation symbol. Yes, the 20s are from before that symbol was popularized, but it’s too iconic not to use for the nuke-themed faction.

Ghuls are generally associated with corpse-eating, but the original legends range from ambiguous-to-negatory on that as a Ghul trait. They’re associated with graveyards, wastelands, and serial murder, but eating corpses appears to be a relatively recent addition to the millieu.

Ash Ghuls have innovated use of depleted uranium munitions. Fun! If particle physics were advanced enough to know that’s a war crime, it probably would be!

#Guns Blazing #Nar #character art

[abuabdullahii]

Ḥanbalī Sanad of Najd Scholars

الحمد لله رب العالمين وصلى الله وسلم وبارك على عبده ورسوله نبينا محمد وعلى آله وأصحابه أجمعين Here is the famous Sanad of great Ḥanbalī ‘Ulamā’ of Sa’ūdiyah  from Sayyidunā Rasūl Allāh ﷺ to present day scholars. 1. Sayyidunā Rasūl Allāh صلى الله عليه وسلم. 2. Sayyidunā ‘Abd Allāh ibn ‘Umar رحمه الله 3. Imām ‘Amr ibn Dinār رحمه الله 4. Imām Sufyān ibn ‘Uyaynah رحمه الله 5. Imām Aḥmad Ibn Ḥanbal…

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#HanbaliMadhhab #Iḥsān #Madhhab #Manhaj #Ādāb

[shiaislaminpictures]

How Did Imam-al-Sadiq (عَلَيْهِ ٱلسَّلَامُ) Become a School?

In the terms of Muslims, the school (madhhab) means the great Islamic authority in the Islamic commandments. This means that imam Sadiq (as) was not a school by himself or separate from the other 12 Imams, for the Imami Shi’a think that they should follow the words of the Imams and put them into effect, beginning from the Commander of the Faithful (Imam Ali ibn Abi talib عَلَيْهِ ٱلسَّلَامُ) to the absent & awaited Imam ajtf.

For the knowledge of the Imams, according to the Shiia’te beliefs, is one and inherited from the Prophet, may Allah bless him and his family. The Imams are equal in learning and following the knowledge of the Prophet. The knowledge of the Imams is as a chain. The son inherited it from his father without created a personal viewpoint.

However, the opportunities did not present themselves to anyone of the Imams to reveal what the Prophet (saws) had taught

them, while the opportunity presented itself to Imam Al Sadiq, (as). He was able to spread the sciences which he inherited from the master of the Apostles (i.e. Prophet Mohammed), may Allah bless him and his family, for the following reasons:

1. The Duration of the Imamate of imam Sadiq (عَلَيْهِ ٱلسَّلَامُ) lasted for over 30 years. Although the Imamate of his grandfather, Zayn al ‘Abidin as, his son Musâ a!- Kâzim عَلَيْهِ ٱلسَّلَامُ, and his grandson ‘Ali al- Hadi (عَلَيْهِ ٱلسَّلَامُ) lasted for over 30 years too, their conditions were quite different from his.

2. The days of Imam Sâdiq as were the days of knowledge, jurisprudence, theology & debates, traditions & reports, heresies & misguidance & ideas & schools. This was an important opportunity for Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) to show his knowledge, to suppress misguidance and the false, to refute the ideas and the desires, to declare and spread the truth.

3. Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) and banu (the sons of) Hashim lived during a period of welfare, white the previous Imams did not lead such a life. In other words, the previous Imams suffered from their kings. For example, the kings exerted pressures on the Imams, prevented them from meeting people, and prevented people from meeting them. So, the previous Imams were unable to spread their knowledge.

No one of the Imams took the reins of power except the Commander of the Faithful (Imam ‘Ali ibn Abi Talib, عَلَيْهِ ٱلسَّلَامُ). However, he spent the short days of his Imamate in fighting the rebels.

Moreover, he was forced to follow inescapable ways of rule. During his days, knowledge did not spread among people. Desires, ideas, sects, and schools did not appear. Generally speaking, all these things did not happen during the days of Imam ‘Ali (عَلَيْهِ ٱلسَّلَامُ) as they happened during the days of Imam-al-Sadiq (عَلَيْهِ ٱلسَّلَامُ).

Imam Sadiq (عَلَيْهِ ٱلسَّلَامُ) was a contemporary of the Marwani and the Abbasid dynasties. He lived during a period of time when he was not afraid of the power of the oppressive and the threat of the tyrannical ruler. That period of time was b/w the last days of the Marwânj & the 1st days of the Abbâsid dynasty.

That is because when the Omayyads and the people of Sham (Syria) attacked and killed al- Walid b. Yazid, all parts of the country revolted against them. So, their authority became weak, and people began paving the way to banfl (the Sons of) Hashim. All these things diverted Banu (the sons of) Marwan from the scientific life of Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ).

When the dynasty of banfl Marwân was over, the Abbâsids took the reins of power. So, they began purifying the lands from the Omayyads and establishing their new authority. These things diverted them from Imam Sadiq (as) for a period of time.

For this reason, Imam Sádiq (عَلَيْهِ ٱلسَّلَامُ) was able to spread his knowledge and sciences though al Sâffah was very careful of him. Then when al- Mansur came and took the reins of power, he began showing enmity toward Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ)

He sometimes exerted pressures on Imam Sâdiq and sometimes overlooked him.

In his book ‘al- Manâqib’, on the conditions of Imam Sâdiq(عَلَيْهِ ٱلسَّلَامُ) the great scholar b.

Shahrashflb has reported the following on the authority of at-Mufaddat b. ‘Amr:” Al- Mansflr tried to kill Abu Abd Allah (al- Sadiq), عَلَيْهِ ٱلسَّلَامُ, several times. He sent for him and summoned him. When he looked at him, he respected him and did not kill him. However, he (al-Mansflr) prevented people from meeting him al- Sâdiq), and prevented him from meeting them (people).

He (al- Mansür) exerted severe pressures on him. People who had no religious knowledge of marriage and divorce could not reach him. So, the man was forced to leave his wife. This condition became hard for his followers.

Then Allah, the Great and Almighty, urged at- Mansur’s heart to ask Imam Sadiq, peace be on him, for a thing of which no one had.

Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) sent him the scepter of the Prophet, may Allah bless him and his family. The scepter was a cubit long. Al-Mansar was very happy to receive it. Then he ordered (his servant) to divide it into four parts. Then he put the four parts in four places. Then he (al- Mansur) said to Imam Sàdiq (عَلَيْهِ ٱلسَّلَامُ):’ Your reward with me is to permit you to spread your knowledge among your followers (Shi’a). And I will not prevent you nor your followers (from doing that).

Sit sown without fear and give people religious opinions. Do not be in the country where I am. So, Imam Sadiq (عَلَيْهِ ٱلسَّلَامُ) spread knowledge everywhere.

For this reason and others, Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ)was able to spread knowledge, while the other Imams were unable to do that because their conditions were quite different from Imam Sâdiq’s the books of traditions, jurisprudence, ethics, and the like indicate that.

His many narrators and the reports on his authority indicate that, too. A group of authors have written about his narrators They have mentioned that their number was over four thousand narrators.

Among these authors was b. ‘Uqda(1) . If the narrators who reported traditions on the authority of Imam Sâdiq (as) were four thousands, then how many traditions did they report? And if one narrator reported thirty thousand traditions on the atfthority of at- Sadiq, then how many traditions did the other narrators report? And how many sciences were reported on his authority?

Generally speaking, Imam Sadiq, peace be on him, has been known as a school to which the Imamis and the Ja’faris are ascribed because of his many sciences and traditions. Besides most of the traditions in the ShVte books have been reported on his authority.

Not only the Shiite narrators have reported traditions on the authority of Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ), but also the great Sunni figures who were contemporary of him. Among them were Malik, Abu Hanifa, Sufyân al- Thawri, Sufyan b. ‘Ayyna, Ayyllb, b. JarTh, Sh’ba, and the like. Besides, b. Abu al- Haddid has ascribed the jurisprudence of the four Sunni schools to him as in Sharih Nahj at- Balâgha, 1,6. The Shi’a have related to Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) since his lifetime.

It was he who said to his companions in his commandments: “When a man among you is pious in his religion, truthful in his speech, pays the trust, his manners are good toward people, it will be said: ‘This is a Ja’fari’. And that delights me. And when he is contrary to that, his tribulation and shamefulness wilt include me and it wilt be said: ‘This is Ja’far’s education.”(2)

The relation of the ShT’a to Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) was known at that time. For exainj, le, two, ShT’tes gave testimony before Shurayh at- Qâdi (the judge). They were Mohammed b. Muslim, the famous reliable companion of Imam Sâdiq(عَلَيْهِ ٱلسَّلَامُ), and Abu Kurayba at- Azdi. So, Shurayh tooaed at their faces for a long time, and then he said:” Two Ja’faris, Fatimids.”(3)

From this we know that the relation of the Shi’a to at- Sadiq has been since his lifetime up to the present time.

________________________________________ 1 His name was Ahmad b. Mohammed b. Sa’eed al- Kufi. He was Zaydi, Jarfldi. He was great, important, and reliable. He memorized many traditions. It has been mentioned that he has said:” I have memorized 120,000 traditions with their authors. Now, I am going to memorize 300,000 traditions. He has many books. Among them is the book of the men who have reported traditions on the authority of al- Sadiq, (عَلَيْهِ ٱلسَّلَامُ). No one knows where his book is. He died in Kufa, in the year 233 (A.H.). 2 a1- Kaft, 2/636/5. 3 Bihar al- Anwar, 47/393/115.

Taken From : Imam Al-Sadiq By Shaykh Mohammed al-Husayn al-Muzaffar , Translator : Jasim al-Rashe

[tahyal]

Hey Tahyal! I hope your Ramadan is going well so far💖

Since I wanted to start praying since forever, one of my goals for this month was to start praying at least maghrib and/or fajr. I was wonendering if you follow any madhhabs when it comes to prayer especially regarding women. It's always been a struggle for me to find the right way to do the different positions and I never know if they're correct or not. For example, the moment you're about to go into sujood always confused me because different madhhabs say it's supposed to be in a certain way and another says something different. Could you tell me how you you pray, or if you follow a madhhab, which one it is?

Thank you so much!

Hi!

My dad actually taught me since I was around seven, so I don’t really « think » about the positions, I just do them automatically. I think he follows the Shafi’i Madhhab though!

Id advise you to not overthink it too much, find a simple explanation/video and stick to it. You’ll figure out the details later.

#I was wrong he actually follows Imam Malik 😅

[interlagosed]

What does Islam say about abortion? Honestly asking

Hi Anon, thank you for asking! One of my interests is Islamic law and jurisprudence, so I'm going to try to answer this in a comprehensive manner. Tl;dr: Islam doesn't say one particular thing about abortion EXCEPT FOR certainty of life (the child-carrier) always trumps uncertainty (the potential of life).

Islamic law is derived from a few sources: the Qur'an, of course; the teachings of the Prophet; and, subsequent to those two sources, jurisprudence (fiqh - aka legal thought and practice).

Fiqh is man-made. Ergo, because Islam is also an incredibly diverse religion that has always been shaped by local culture and politics, there are many, many schools of (legal) thought in Islam. The two main strands of Islam are Sunni and Shi'a, with Sunnis constituting the bulk of Muslims around the world. Within Sunni Islam, there are four mainstream schools of thought (madhab), each as legitimate as the next. This is important! There is no such thing as Orthodox Islam. You are allowed to have divergences in thought and practice as long as they don't explicitly violate the Qur'an (and even then because the Qur'an is basically written in Arabic verse/poetry, interpretation plays a huuuuge role in core Islamic thinking) or promote shirk (the equating of God with any other person/deity/etc). Within Shi'a Islam, there are at least two main schools of thought. Across all Islamic practices, then, there are tons of madhab that Muslims use to guide their practice in this world.

So, focusing just on the four Sunni schools - maliki, hanafi, shaf'i, hanbali - alone we see a lot of diversity. See an excerpt from this article:

First of all, there is not just one sharia rule on abortion. There are many. As Islamic law expert Abed Awad and Imam Omar Suleiman have pointed out, different Islamic schools of thought have different rules on whether and when one can have an abortion. Among them are: Abortion is permissible through the first 120 days of pregnancy, abortion is permissible but discouraged up to 40 (some say 80) days after conception, and abortion is prohibited unless there is a compelling reason such as risk to the life or health of the mother (an exception that exists in every Islamic legal school, regardless of the timing). In fact, as Shaikh Hatem al-Haj notes, Muslim religious scholars of the past tended to be more lenient on abortion than they are today. For example, in the schools of thought that permit abortion in the first 120 days where birth would cause severe hardship to the child or parents, the classical scholars considered a broader range of situations to be hardship than most modern scholars do.

These different rules come from varying interpretations of Quranic verses describing the divine ensoulment of a fetus. This is not unusual. Varying opinions exist on nearly every Islamic legal rule and Muslims are accustomed to this diversity. Because there is no Islamic “church” or even formal clergy, Muslims simply select whichever sharia school of thought they want to follow. That means it is normal for some Muslims to oppose abortion while others insist on its legitimacy.

Thus, a ban on abortion is fundamentally un-Islamic regardless of what your madhhab holds or your own personal opinion on abortion. Islam also does not believe in sex as purely being for procreation; sex for pleasure and commensurately the use of contraception is encouraged! In fact Muslim men are required to ensure their partner's pleasure!!!!! Source: THE PROPHET SAID SO!!!!!!

So even though, perversely, the Supreme Court's decision has religious roots, it actually goes against religious freedom in the United States by encroaching on - among other religious people's - Muslim people's rights!

#hibi answers #hibi politicks

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 110

The meaning of Tasawwuf

Part 5

Perhaps the biggest challenge in learning Islam correctly today is the scarcity of traditional ‘ulama. In this meaning, Bukhari relates the sahih, rigorously authenticated hadith that the Prophet (Allah bless him and give him peace) said,

“Truly, Allah does not remove Sacred Knowledge by taking it out of servants, but rather by taking back the souls of Islamic scholars [in death], until, when He has not left a single scholar, the people take the ignorant as leaders, who are asked for and who give Islamic legal opinion without knowledge, misguided and misguiding” (Fath al-Bari, 1.194, hadith 100).

The process described by the hadith is not yet completed but has certainly begun, and in our times, the lack of traditional scholars—whether in Islamic law, in hadith, in tafsir ‘Qur'anic exegesis’—has given rise to an understanding of the religion that is far from scholarly, and sometimes far from the truth. For example, in the course of my own studies in Islamic law, my first impression from orientalist and Muslim-reformer literature was that the Imams of the madhhabs or ‘schools of jurisprudence’ had brought a set of rules from completely outside the Islamic tradition and somehow imposed them upon the Muslims. But when I sat with traditional scholars in the Middle East and asked them about the details, I came away with a different point of view, having learned the bases for deriving the law from the Qur'an and sunna.

And similarly, with Tasawwuf—which is the word I will use tonight for the English Sufism, since our context is traditional Islam—quite a different picture emerged from talking with scholars of Tasawwuf than what I had been exposed to in the West. My talk tonight, In Sha’ Allah, will present knowledge taken from the Qur'an and sahih hadith, and from actual teachers of Tasawwuf in Syria and Jordan, in view of the need for all of us to get beyond clichés, the need for factual information from Islamic sources, the need to answer such questions as Where did Tasawwuf come from? What role does it play in the din or religion of Islam? and most importantly, What is the command of Allah about it?

As for the origin of the term Tasawwuf, like many other Islamic disciplines, its name was not known to the first generation of Muslims. The historian Ibn Khaldun notes in his Muqaddima:

This knowledge is a branch of the sciences of Sacred Law that originated within the Umma. From the first, the way of such people had also been considered the path of truth and guidance by the early Muslim community and its notables, of the Companions of the Prophet (Allah bless him and give him peace), those who were taught by them, and those who came after them.

It basically consists of dedication to worship, total dedication to Allah Most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone. This was the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims, but when involvement in this-worldly things became widespread from the second Islamic century onwards and people became absorbed in worldliness, those devoted to worship came to be called Sufiyya or People of Tasawwuf (Ibn Khaldun, al-Muqaddima [N.d. Reprint. Mecca: Dar al-Baz, 1397/1978], 467).

In Ibn Khaldun’s words, the content of Tasawwuf, “total dedication to Allah Most High,” was, “the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims.” So if the word did not exist in the earliest times, we should not forget that this is also the case with many other Islamic disciplines, such as tafsir, ‘Qur'anic exegesis,’ or ‘ilm al-jarh wa ta‘dil, ‘the science of the positive and negative factors that affect hadith narrators acceptability,’ or ‘ilm al-tawhid, the science of belief in Islamic tenets of faith,’ all of which proved to be of the utmost importance to the correct preservation and transmission of the religion.

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