#alfiyyah

[abdullahblogsposts]

Shaykh Sulaymān al-'Alwān advised that tullāb al-'ilm memorise one or two matn in each of the Islāmic sciences and he mentioned examples of what one may memorise:

Tawhīd: al-Usūl ath-Thalāthāh, Kitāb at-Tawhīd, al-'Aqīdah al-Wāsîtîyyâh.

Hadīth: al-Arba'īn an-Nawawiyyah, then 'Umdat-al-Ahkām, and then Bulūgh-al-Marām.

Usūl al-fiqh: al-Waraqāt, then Marāqi as-Sa'ūd or it's abdrigment.

Qawā'id al-Fiqh: The Mandhūmah of as-Sa'di.

Mustalah al hadīth: al-Bayqūniyyah.

Nahw: al-Ajurumiyyah, then Qatr-an-Nadā or Mulhat-al-I'rāb, then The Alfiyyah of ibn Mālik....or if one goes from al-Ajurumiyyah to Alfiyyah directly there is no harm in that, but going step by step is desirable.

Fiqh: ad-Durar al-Bahiyyah by ash-Shawkāni.

Usūl-at-Tafsir: Muqaddimah of ibn Taymiyyah.

Source:

[umtxqwa]

✖️Ṣalāt ar-Raghā`ib and al-Alfiyyah✖️

Shaykh al-Islam Ibn Taymiyyah رحمه الله said:

As for inventing a Salāh that comprises of a specific number of rak'āt where a specific number of Ayat are recited at a specific time and is prayed as an optional prayer congregationally like the following salawāt (prayers): "Ṣalāt ar-Raghā`ib that is prayed on the first Jumu'ah of Rajab, or the al-Alfiyyah (i.e. the 100 rak'ah Salāh wherein Sūrah al-Ikhlās is recited 1000 times) that is prayed in the beginning of Rajab, or the 15th of Sha'bān, or the 27th night of Rajab and others like this, then this was not legislated by consensus of the Imams of Islām as stated by the 'Ulamā' who are reliable. No one will invent such a Ṣalāh except that is ignorant and is an innovator.

[الفتاوى الكبرى ٢٣٩/٢]

[ilmtest]

Silence Is Not Always Blameworthy

From the foundational principles of al-Shāfīʿī may Allah have mercy on him where he said: “A statement is not attributed to a silent person.” من أصل الشافعي رحمه الله حيث قال: " لا ينسب إلى ساكت قول ". Muḥammad b. Ādam al-Ithīobī, Sharḥ Alfiyyah al-Suyūṭī fī al-��adīth 1/398 محمد بن آدم الأثيوبي، شرح على ألفية السيوطي في الحديث ١/٣٩٨ https://shamela.ws/book/10312/396 @ilmtest [https://t.me/ilmtest]

[salafiway]

A Series of Reminders About The Month of Sha'bān

*The 100 Rak'ah Salāh That Is Prayed On The 1st & 27th Night Of Rajab And On The 15th Night Of Sha'bān Is An Innovation*

Shaykh al-Islam Ibn Taymiyyah رحمه الله said: "As for inventing a Salāh that comprises of a specific number of rak'āt where a specific number of verses are recited at a specific time and is prayed as an optional prayer congregationally like the following salawāt (prayers): "Ṣalāt ar-Raghā`ib that is prayed on the first Jumu'ah of Rajab, or the al-Alfiyyah (i.e. the 100 rak'ah Salāh wherein Sūrah al-Ikhlās is recited 1000 times) that is prayed in the beginning of Rajab, or the 15th of Sha'bān, or the 27th night of Rajab and others like this, then this was not legislated by consensus of the Imams of Islām as stated by the 'Ulamā' who are reliable. No one will invent such a Ṣalāh except that is ignorant and is an innovator."

● [الفتاوى الكبرى ٢٣٩/٢]

[ynx1]

“It’s befitting for the individual that when he makes du’a, he starts with himself first.”

Shaykh Ibn ‘Uthaimeen, Sharh Alfiyyah Ibn Malik (p. 43)

[adropofhumanity]

tea thoughts, episode 10:

SHAB-E-BARAAT: A BID'AH

[ Shab e Barat is a bid`ah and there is no celebration in Sha’ban and there is no special act of worship to be performed in mid-Sha’ban or during the last days of the month.

Some Muslims celebrate the middle of Sha‘ban, fasting on that day and spending that night in prayer (qiyam). There is a hadith concerning that which is not sahih, hence the scholars regarded celebrating this day as an innovation (bid ‘ah). 

Muhammad ‘Abd al-Salam al-Shuqayri said: 

“Imam al-Fatni said in Tadhkirat al-Mawdu‘at: Among the innovations that have been introduced on “Laylat an-Nisf ”  (mid-Sha‘ban) is al-Salat al-Alfiyyah, which is one hundred rak‘ahs in which Surat al-Ikhlas is recited ten times in each rak‘ah, offered in congregation; they pay more attention to this than to Jumu‘ah and ‘Eid prayers, although there is no report concerning it, except da‘if (weak) and mawdu‘ (fabricated) reports, and we should not be deceived by the fact that these reports were quoted by the authors of al-Qut and al-Ihya and others, nor should we be deceived by what was mentioned in Tafsir al-Tha‘labi, that it is Laylat al-Qadr.” 

Al-'Iraqi said: 

“The hadith about the prayer on Laylat al-Nisf (mid-Sha‘ban ) is false. Ibn al-Jawzi narrated it in al-Mawdu‘at (which is a compilation of fabricated hadiths): 

Chapter on the hadith, prayer and supplication on Laylat al-Nisf:

The hadith, “When the night of ‘nisf Sha‘ban’ (mid-Sha‘ban) comes, spend the night in prayer and fast on that day” was narrated by Ibn Majah from ‘Ali. Muhashiyyah said: (It was also narrated) in al-Zawaid. Its isnad is da‘if (weak) because of the weakness of Ibn Abi Basrah, of whom Ahmad and Ibn Ma'in said: He fabricates hadith.”

Praying six rak‘ahs on Laylat al-Nisf with the intention of warding off calamity, having a long life and being independent of people, and reciting Ya-Sin and offering du‘a in between that -- there is no doubt that this is something that has been introduced into the religion and is contrary to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). The commentator on al-Ihya said: This prayer is well known in the books of later Sufi masters, but I have not seen any sahih report in the Sunnah to support it and the connected du‘a. Rather this is the action of some shaykhs. Our companions said: It is makruh to gather on any of the nights mentioned in the mosques or elsewhere. Al-Najm al-Ghayti said, describing spending the night of al-Nisf min Sh‘ban (mid-Sha‘ban) praying in congregation: That was denounced by most of the scholars of the Hijaz, including ‘Ata and Ibn Abi Mulaykah, the fuqaha of Madinah and the companions of Malik. They said: All of that is an innovation (bid‘ah) and there is no report to suggest that the Prophet spent that night in praying in congregation or that his Companions did that either. Al-Nawawi said: The prayers of Rajab and Sha‘ban are two reprehensible innovations.”(Al-Sunan wa’l-Mubtada‘at, p. 144) 

Al-Fatni (may Allah have mercy on him) said, after the comments quoted above: 

“The common folk are so infatuated with this prayer that they stored up a lot of fuel for it and many evils resulted from it, and many transgressions are committed which we do not need to describe. (It is so bad that) the close friends of Allah feared His punishment and fled into the wilderness. The first time this prayer occurred was in Bayt al-Maqdis (Jerusalem) in 448 AH. Zayd ibn Aslam said: We never saw any of our shaykhs or fuqaha saying that Laylat al-Bara-ah (15 Sha‘ban) had any superiority over other nights. Ibn Dihyah said: The hadiths about the prayer on Laylat al-Bara-ah are fabricated and one has an interruption in the isnad. Anyone who acts upon a report which is known to be false is a servant of the Shaytan.” (Tadhkirat al-Mawdu‘at by al-Fatni, p. 45) 

See: al-Mawdu‘at by Ibn al-Jawzi, 2/127; al-Manar al-Munif fil Sahih wa’l-Da‘if by Ibn al-Qayyim, p. 98; al-Fawaid al-Majmu'ah by al-Shawkani, p. 51

( taken from islamqa.info ) ]

[aysufs]

Shaykh Ibn رحمه الله تعالى 'Uthaymin said:

"It is appropriate for a person when he is supplicating to start with himself first,

Musa عليه السلام said: {My Lord Forgive me and my brother} Nuh a.s said {Our Lord forgive me and my parents} He preceded himself before his parents and Prophet عليه الصلاة والسلام said (Start with yourself first).

So starting with ourselves is better in supplication."

[Sharah Alfiyyah ibn Maalik 1/43]

[putrhanna]

KITA BANYAK MAIN.

Imam Jamaluddiin Al-Isnawi mensyarahkan kitab Minhajul Ushul karangan Imam Baidhowi dengan syarahan yang terbaik dan menyelesaikannya ketika berumur 36 tahun.

Imam Suyuthi menulis Al-Bahjatul Mardhiyyah, syarah Alfiyyah Ibni Malik ketika umur beliau 18 tahun.

Imam Suyuthi menulis Tafsir Jalalain (dari awal AI-Baqarah hingga surah Al-Isra') selama 40 hari, bermula pada 1 Ramadhan hingga 10 Syawwal pada tahun 870H. Dan yang lebih ajib lagi adalah umur beliau ketika itu 22 tahun.

Imam Suyuthi menulis nadzam Alfiyyah dalam ilmu hadits selama 5 hari. Di khotimah kitab, beliau mengatakan;

نظمتها في خمسة الأيام # بقدرة المهيمن العلام

Imam Akhdhari menyelesaikan nadzam Sullam Munawroq dalam ilmu manthiq ketika berumur 21 tahun.

Syeikh Fannari hanya memerlukan waktu setengah hari untuk mensyarah Matan Isaghuji ketika berumur 25 tahun.

Bayangkan jika umur segitu mereka sudah menulis karangan- karangan yang luar biasa, kira-kira umur berapa mereka mulai mengaji dan belajar? Bagaimana pula dengan kita? Umur kita di gunakan untuk apa?kita banyak bermain-main. Yang berada dalam medan pengajian pun bermain, Lebih-lebih lagi yang di luar.. Termasuk lah yang menulis ini.

تأليف : محمد بصيرون

[ibn-sunni]

Shaykh Ibn Uthaymeen رحمه الله said:

"We hear people with little intellect teaching their child ‘bye bye’ instead of assalaamu alaikum."

[Sharh Alfiyyah Ibn Maalik]

[anotheraldin]

When I was studying Shari’ah, I NEVER disagreed with my teachers. Sycophancy? No. I simply recognised I wasn't in a position to. Where something didnt sound/sit right, I'd go away, think & study. Often found I'd overlooked something, not fully grasped the point, or not yet matured enough.

Even if I ended disagreeing, I understood & appreciated their point. This was as a trainee scholar. Today the one who has absolutely nothing tries to disagree because they have ONE verse (as if the scholar hasnt memorised the whole thing!). The arrogance is overwhelming.

I come from a tradition where bar for trainee set at memorising Quran in 2 riwayat, Bulugh al-Maram, al-Bukhari & Muslim, Alfiyyah b. Malik, Alfiyyah al-Iraqi/Suyuti etc., *critically* engaging with Fiqh &l Aqidah masail, & practicing Usul in justificatory exercises (not just citations).

Our teachers used to cultivate us to eschew debating laymen, and to discuss with peers behind closed doors in the spirit of brotherhood & intellectual enquiry. al-Shafi’i said: "To deprecate knowledge is to debate everyone who debates you, or respond to everyone who says something to you."

Allah says "This is a lesson, from which those who wish to be taught should learn." (80:11-12). If one doesn’t want to learn, why turn up to a lesson/gathering? If one has something to offer, why not setup your own lesson/circle instead of disrupting the learning of others?

Personally, I think it's because scholars have been far too tolerant of inanity & the arrogance of laymen. Some people have no shame and they only understand when they're made to feel it. Its very unfortunate, but the 'have patience' attitude seems only to further embolden the foolish.

I’m not saying to keep quiet but if you must challenge, do so meeting a baseline of knowledge/aptitude. As for those laymen who get belligerent/confrontational, then there's a good rule I advocate to teachers that I learned from sparring: "I'll only hit as hard as you try to hit me."

— Sh. Nizami

[journeyof-ilal]

My day - My Wedding :)

Depok, 21-08-21

Ini adalah hari pernikahan kita. Setelah komitmen selama 6 tahun, akhirnya komitmen tersebut diresmikan dan dinyatakan secara hukum dan agama :")

Kalau ada yg tanya, gimana rasanya hari itu? jawabannya adalah "ga ada rasanya" hahaha. Flat aja kayak gaada apa apa.Perasaan yang paling pasti adalah bahagia dan terharu. Pas masa masa bikin undangan, nulis nama "Ilman Nafian, S.T dan Alfiyyah Darojaah, S.Gz" rasanya tuh nyesek, bangga, haru semua campur jadi satu. Pas dipakein cincin juga ada rasa yang sama. Sebetulnya masih ga yakin sama apa yang bakal dilaluin di depan, tapi dlu ilman pernah bilang "kenapa kamu ga percaya mau menikah? kamu kan nikahnya sama aku, apa yg ditakutin? aku bakal naro kebahagiaan kamu diatas kebahagiaan aku" sampai akhirnya aku yakinin diri untuk benar-benar menikah :)

[ohmypuckinggod]

Nahwu Aliran Mesir dan Tokoh-Tokohnya

pada masa Al-Ayyubi :

1. Sulaiman bin Banin Ad-Daqiqiy (w. 614 H), murid Ibn Barriy

2. Yahya bin Mu’thi Al-Maghribi (w. 628 H), penulis Alfiyah Ibn Mu’thi, yang dikutip namanya oleh Ibn Malik dalam Alfiyyah-nya

3. Ibn ar-Ramah, ‘Ali bin Abdushshomad (w. 633 H)

4. ‘Ali bin Muhammad As-Sakhawi (w. 643 H)

pada masa dinasti Mamalik dan seterusnya antara lain :

1. Bahauddin Ibn Nuhas Al-Halabiy (w. 698 H), beliau adalah guru Abu Hayyan

2. Ibn Ummi Qasim, Al-Hasan bin Qasim (w. 749 H)

3. Ibn al-Hajib, Jamaluddin ‘Utsman bin ‘Umar bin Abu Bakar (570 H – 646 H)

4. Ibn Hisyam, Jamaluddin Abdullah bin Yusuf bin Ahmad bin Abdullah bin Hisyam Al-Anshari Al-Mishriy (708 H- 761 H). Beberapa karya beliau yang perlu dicatat adalah Mughni al-Labib ‘an Kutub al-A’arib, Awdloh al-Masalik ila Alfiyyah ibn Malik, Syudzur adz-Dzahab, Qathru an-Nada wa Ballu ash-Shada, dan al-I’rab ‘an Qawaid al-I’rab.

generasi Mesir akhir antara lain :

1. Ibn ‘Aqil, Abdullah bin Abdurrahman (w 769 H), penulis syarah Alfiyyah Ibn Malik yang terkenal

2. Ibn ash-Sha’igh, Muhammad bin ‘Abdurrahman (w. 776 H)

3. Ad-Damamini, Muhammad bin Umar (w. 837 H), penulis Tuhfah al-Gharib, komentar atas Mughni al-Labib karya Ibn Hisyam, beliau berpindah-pindah hingga wafat di India

4. Asy-Syumunni (w. 872), juga menulis komentar atas Mughni al-Labib

5. Al-Kafiji, Muhammad bin Sulaiman Ar-Rumi (w. 879 H)

6. Khalid Al-Azhari (w. 905 H), beliau menghasilkan banyak karya, termasukSyarh at-Tashrih ‘ala at-Taudhih

7. As-Suyuthi, Jalaluddin Abdurrahman bin Abu Bakar bin Muhammad (w. 911 H), beliau sangat terkenal dengan banyak karyanya dalam berbagai disiplin ilmu. Dalam bidang bahasa, terdapat Asybah wa an-Nazhair, Ham’ul Hawami’, Bughyat al-Wu’at, dan lain sebagainya.

8. Al-Asymuniy, Nuruddin Ali bin Muhammad (w. 929 H)

9. Asy-Syanwani (w. 1019 H)

10. Ad-Danusyari (w. 1025 H)

11. Syaikh Yasin (w. 1025 H)

12. Al-Hifni (w. 1178 H)

13. Ash-Shiban, Muhammad bin ‘Ali (w. 1206 H), terkenal dengan kitab komentar beliau atas Alfiyyah Ibn Malik disamping karya-karya lainnya.

14. Ad-Dasuqi, Muhammad bin Arafah (w. 1230 H)

15. Hasan Al-Athar (w. 1250 H)

Baca al-quran secara online di mana pun dan kapan pun melalui perangkat smartphone di worldquran

Sumber : DR. Syauqi Dhayf, al-Madaris an-Nahwiyyah

[arrahmahcom]

Puasa Nishfu Sya’ban

Oleh: Dr. Muhammad Yusran Hadi, Lc., MA (Arrahmah.id) – Sudah menjadi kebiasaan sebahagian umat Islam ketika nishfu Sya’ban (pertengahan Sya’ban yaitu hari ke 15) tiba, maka mereka berkumpul pada malamnya dan menghidupkannya dengan ibadah tertentu seperti shalat Raghaib, Alfiyyah, Tasbih, atau shalat lainnya, membaca doa dan zikir khusus malam nishfu Sya’ban, dan membaca Al-Qur’an khusus malam…

[salafiway]

A Series of Reminders About The Month of Sha'bān

The 100 Rak'ah Salāh That Is Prayed On The 1st & 27th Night Of Rajab And On The 15th Night Of Sha'bān Is An Innovation

Shaykh al-Islam Ibn Taymiyyah رحمه الله said: "As for inventing a Salāh that comprises of a specific number of rak'āt where a specific number of verses are recited at a specific time and is prayed as an optional prayer congregationally like the following salawāt (prayers): "Ṣalāt ar-Raghā`ib that is prayed on the first Jumu'ah of Rajab, or the al-Alfiyyah (i.e. the 100 rak'ah Salāh wherein Sūrah al-Ikhlās is recited 1000 times) that is prayed in the beginning of Rajab, or the 15th of Sha'bān, or the 27th night of Rajab and others like this, then this was not legislated by consensus of the Imams of Islām as stated by the 'Ulamā' who are reliable. No one will invent such a Ṣalāh except that is ignorant and is an innovator."

● [الفتاوى الكبرى ٢٣٩/٢]

[infomahad]

Ma`had Darussalam (Kelas Online) Kelas Reguler Angkatan ke-4 Tahun Ajaran 2022/2023 🪴Program 3 tahun (6 semester) ✨Terbuka untuk umum (mahasiswa/non mahasiswa) 🚹🚺Putra dan Putri 💡Pembelajaran daring. 💎Al 'Alamah asy-Syaikh Ibnu Utsaimin pernah berwasiat; "Metode terbaik dalam mempelajari ilmu fiqh adalah dengan mempelajari satu madzhab tertentu sampai kokoh pemahamannya." (Durus Syaikh Utsaimin 11/29 As Syamilah). 📚Materi Pelajaran 1. Akidah 2. Fiqh madzhab syafi’i 3. Ushul Fiqh 4. Qowaid Fiqhiyyah 5. Mushtholah hadis 6. Akhlaq. 🗒️Metode Pembelajaran Pembelajaran dilaksanakan -online- secara penuh, meliputi: ✅Kelas dasar (selama satu tahun) dengan muqarrar: Matan Safinatun Najah, Matan Abu Syuja', Yakut Nafis, Husulul Masarrat, al-Anjum az-Zaahirat, Jurumiyyah, Mutamimah Jurumiyyah, Tajridut Tauhid, Mandhumah Baiquniyyah. ✅Kelas lanjutan (selama dua tahun), dengan muqarrar: Umdatus Salik, Minhatul Thalibin, Durus Ushul fikih Makiyyah, al-Luma/Lubbul Ushul, al-Jawahir al-Adniyyah, Idhahul Qawaid, Alfiyyah Syarah Ibnu Aqil, Aqidah Wasithiyyah, Aqidah Thahawiyyah, Ta'lim Muta'alim. 🎙️Pengajar: - Staf Pengajar Ma’had Darussalam - Pengajar Ponpes Hamalatul Quran - Pengajar Ponpes Harun Asy-Syafi’i - Alumni Universitas Islam Madinah. 🔎Syarat & Prosedur Pendaftaran 1. Muslim dan muslimah 2. Mengerti bahasa Arab dasar (Nahwu dan Shorof) 3. Minimal berusia 17 tahun 4. Bersedia membayar SPP sebesar Rp. 75.000/bulan (di luar biaya kitab) 5. Mengisi form pendaftaran online di [ https://dars.darussalam.or.id/register ] 6. Upload KTP/KTM dan Foto (untuk peserta ikhwan) 7. Mengikuti tes masuk (Bahasa Arab dan wawancara) yang dilaksanakan secara online. 📅Waktu pendaftaran Sampai 1 Mei 2022 ⚠️Para pendaftar yang telah dinyatakan lolos seleksi administrasi akan mendapat informasi lebih lanjut. ✍Pengumuman & informasi lebih lanjut dapat dilihat melalui website [ darussalam.or.id ] atau hubungi narahubung di: 📱Narahubung: wa.me/6289652988762 ✒️Yayasan Pendidikan Darussalam Asy Syafi'i Yogyakarta. #madzhabsyafii #imamsyafii #darussalam #onlinelearning #asyafiiyah #safinatunnajah #fiqihislam #alfiyah (di Daring) https://www.instagram.com/p/Ca1xkBVJR7p/?utm_medium=tumblr