#fiqh learning

[mahmegahed]

Unlocking Knowledge: Online Courses in Arabic Language, Islamic Studies, and Quranic Sciences

In today's interconnected world, the pursuit of knowledge has transcended traditional boundaries, with online platforms offering unprecedented access to education. For individuals seeking to deepen their understanding of Arabic, Islamic studies, Quranic sciences, and related disciplines, online courses provide a flexible and comprehensive learning environment.

Learn Arabic Online

Mastering the Arabic language is essential for engaging with Islamic texts in their original form. Online Arabic classes cater to various proficiency levels, from beginners to advanced learners, focusing on grammar, vocabulary, and conversational skills. These courses enable students to read classical texts and communicate effectively in Arabic.

Islamic Studies Online

Online Islamic studies programs offer a broad exploration of Islamic theology, history, jurisprudence, and philosophy. Students can delve into subjects such as Aqeedah (creed), Fiqh (Islamic jurisprudence), and Hadith studies, gaining a holistic understanding of Islam's rich intellectual tradition.

Quranic Studies

Quran Recitation and Memorization

Learning to recite the Quran with proper Tajweed (pronunciation) is a fundamental aspect of Islamic practice. Online Tajweed courses guide students through the rules of pronunciation, ensuring accurate and melodious recitation. Additionally, Quran memorization programs support learners in committing the holy text to memory, fostering a deeper spiritual connection.

Quranic Interpretation (Tafseer)

Tafseer courses provide insights into the meanings and contexts of Quranic verses. By studying Tafseer, students gain a nuanced understanding of the Quran's guidance, enabling them to apply its teachings thoughtfully in their lives.

Ijazah Certification

For those aspiring to teach the Quran, obtaining an Ijazah—a certification granting permission to teach and recite the Quran—is a significant achievement. Online Ijazah programs connect students with qualified scholars who provide personalized instruction and assess proficiency, ensuring the transmission of authentic Quranic knowledge.

Benefits of Online Learning

The advantages of pursuing these studies online are manifold:

Flexibility: Online courses accommodate diverse schedules, allowing learners to progress at their own pace.

Accessibility: Students worldwide can access quality education without geographical constraints.

Diverse Resources: Interactive platforms offer a variety of learning materials, including videos, readings, and live sessions with instructors.

Community Engagement: Virtual classrooms foster a global community of learners, facilitating discussions and shared experiences.

Institutions like Iqra Institute exemplify the commitment to providing comprehensive online education in these fields. By embracing online learning, students embark on a transformative journey, enriching their knowledge and spiritual practice in the realms of Arabic language and Islamic studies.

[umtxqwa]

O people, stick to beneficial ilm.

Whether it’s memorising Qur'an, learning Arabic, learning fiqh, aqeedah.

You will be asked about how you spent your time.

You will not be asked about your view on this scholar or that individual. Leave off these matters.

(𝕏moe_albz)

[ataykiri]

تعلم فإن العلم زين لأهله

Seek knowledge, for indeed knowledge is beauty for those who possess it

وفضل وعنوان لكل المحامد

As well as virtue and a proof for all praiseworthy characteristics

وكن مستفيدا كل يوم زيادة

And be someone who benefits every day more and more

من العلم واسبح في بحور الفوائد

And swim in the ocean of benefits

تفقه فإن الفقه أفضل قائد

Learn Fiqh, for indeed Fiqh is the best of guides

إلى البر والتقوى وأعدل قاصد

Towards goodness and piety, and the greatest judge.

هو العلم الهادي إلى سنن الهدى

It is knowledge which is the guide to the paths of guidance

هو الحصن ينجي من جميع الشدائد

It is the fort that frees one from all calamities

فإن فقيها واحدا متوزعا

For indeed one pious Faqih

أشد على الشيطان من ألف عابد

is more severe upon shaytan than one thousand worshippers

— quoted from the work تعليم المتعلم طريق التعلم

[abujunayd]

If your tawheed isn’t complete & aqeeda not solid, you will fall for any taghut that uses Islam to trick Muslims into following him into the hellfire.

Learning the core fundamentals of Islam comes before going deep into fiqh. A lot of us make that mistake!

[salafiway]

Before getting married, make sure to learn the fiqh of marriage in Islam.

Many problems in marriage happen because people don’t know the rights and duties of a husband and wife or the true purpose of marriage.

This knowledge isn’t hard to learn. You can read reliable books by Salafi scholars like Shaykh Ibn Uthaymeen (you can find PDFs online) or watch their lectures on this topic.

Even if you’re already married, it’s never too late to learn. Understanding these basics can solve many issues and strengthen your relationship.

Take this as a reminder to seek knowledge for a happy and blessed marriage!

[abdullahblogsposts]

السلام عليكم

You said in your post that you recommend the muslim wa muslima to learn fiqh al waqi’

This is something I choose to avoid because of the negative impact it causes on me, am I wrong in doing this? I don’t like to create further division

walaikumAsalam!!

This is so important for muslim Muwāhîdīn in this age, as you are aware of the fact that we live in a time of huge fitnāh, day by day fitnāh is increasing !! So the one who don't know what's happeing in world may easily fall in any fitnāh by supporting a Bātîl group or something else, if his/her Aqīdāh is not solid!!

Now as per you, it causes a negative impact on you, then I advice you to spend much time on reading the books of Salâf before Khâlâf, and save your Imān first, coz that matters the most!! Coz by reading the works of Salâf you will easily know who is on Hâqq and you follow that and who is on Bātîl and you avoid that In shā Allāh!!

May Allāh AzZâwâjjâl keep you steadfast on Hâqq and May He protect you from every fitnāh!!

Wallāhû Tâ'ālâ Ā'lâm

[untilfajr]

Learn Aqeedah, Fiqh, Tafsir, Hadith, Tarbiyah (Mannerism, rights and other way of dealings)

Registration is now open for Zad Academy program. To register and to learn more about the program, you can visit the following link:

https://register.zad-academy.com/?utm_source=wbst&lang=en.

Contribute to the reward and spread knowledge, and invite your friends to register.

[repentingxnafs]

❝ Only those who value their precious moments with Allah (سبحانه وتعالى ) appreciate dwelling into the detailed matters of Wudu'.

You see those who go back and forth with articles and advice on the most detailed ways on how to curl a bar to target the biceps or triceps. And how to perfect it for a maximum gain in your workout. And likewise, the squats or the deadlifts.

Yet one looks down on one who wants to learn the most extreme details of this essential 'Ibadah. A 'Ibadah that's not a bi-weekly workout, it's one performed numerous times, day and night.

And the acceptance of a'Ibādah that distinguishes a Muslim from a Kafir is based on it. It's based on Wudu' - on your acceptance of Wudu'. ❞

- Shaykh Ahmad Musa jibril حفظه الله [ Explanation of Furū' Al-Fiqh (8) ]

[rewanmostafa98]

How to Become a Good Muslim

Becoming a good Muslim is a continuous journey of self-improvement, devotion, and adherence to Islamic principles. It involves embodying good manners, seeking knowledge through reputable sources such as online Islamic schools, and engaging deeply with the Quran, including efforts towards Hifz (memorization). Here are some essential steps and practices to help you on this path.

Good Manners

Good manners are a fundamental aspect of being a good Muslim. The Prophet Muhammad (PBUH) emphasized the importance of good character and ethical conduct. Here are key elements to consider:

Kindness and Compassion: Treat everyone with kindness and compassion. The Quran and Hadith emphasize mercy towards others, regardless of their background or beliefs. Show empathy and offer help to those in need.

Honesty and Integrity: Always speak the truth and act with integrity. Avoid deceit, fraud, and dishonesty in all your dealings. Trustworthiness is a highly valued trait in Islam.

Respect and Humility: Show respect to everyone, including elders, peers, and those younger than you. Practice humility and avoid arrogance. Recognize that all human beings are equal in the eyes of Allah.

Patience and Forgiveness: Practice patience in times of hardship and be quick to forgive others. Holding grudges and seeking revenge contradicts the principles of Islam. Forgiveness brings peace and strengthens community bonds.

Gratitude and Contentment: Express gratitude for Allah’s blessings and be content with what you have. Avoid jealousy and envy, and appreciate the good in your life.

Online Islamic School

Pursuing knowledge is a key component of becoming a good Muslim. Online Islamic schools offer a flexible and accessible way to deepen your understanding of Islam. Here’s how you can benefit from them:

Structured Learning: Online Islamic schools provide structured courses that cover various aspects of Islam, including Quranic studies, Hadith, Fiqh (Islamic jurisprudence), and Aqeedah (Islamic creed). These courses help you gain a comprehensive understanding of your faith.

Qualified Instructors: Learn from qualified scholars and instructors who have a deep understanding of Islamic teachings. They can provide guidance, answer your questions, and help you navigate complex religious issues.

Flexibility: Online classes offer flexibility in terms of timing and pace. Whether you have a busy schedule or specific learning preferences, you can find courses that fit your needs.

Interactive Learning: Many online Islamic schools offer interactive sessions, including live classes, discussion forums, and Q&A sessions. This interaction enhances your learning experience and allows you to connect with other students.

Access to Resources: Online platforms often provide access to a wide range of resources, including e-books, lecture recordings, and study materials. These resources support your learning journey and allow you to revisit topics as needed.

Best Quran Hifz school

Memorizing the Quran, known as Hifz, is a noble and rewarding endeavor. Here are steps to embark on this spiritual journey:

Set a Clear Intention (Niyyah): Start with a sincere intention to memorize the Quran for the sake of Allah. Reflect on your purpose and make a firm commitment to this journey.

Create a Structured Plan: Develop a memorization plan that suits your schedule. Break the Quran into manageable sections and set realistic goals. Consistency is key, so dedicate a specific time each day to your memorization efforts.

Seek Guidance from a Qualified Teacher: Find a qualified Quran teacher or enroll in a Hifz program. A teacher can provide proper guidance, correct your recitation, and offer encouragement.

Use Effective Memorization Techniques: Employ various techniques such as repetition, listening to recitations, and writing verses down. These methods reinforce memory and improve retention.

[inqilabi]

The number of dates I've been on with practicing Muslims who drink but are surprised that I don't drink nor eat pork and still consider myself non-practicing muslim

It's always funny to me that in essence and actual practice, atleast what is culturally considered to be practicing, im kinda very Muslim in that regard. I'm anti-sex also tho not till marriage (but i kinda think that's okay tbh without sex you are forced to build a deep emotional bond) but I am anti-sex until you have deep feelings lol

I also sometimes can't believe I use to be so religious. It was actually very insane. Very Sunni. Meet the prayer ON TIME no matter where you are. Super into fiqh and aqeedah. I learned a lot from my deep diving into Islam. It was an interesting study to say the least. And definitely transformative though in the opposite way religious ppl expect. It was the deep study of Islam that made me turn away from it tbh

[howtomuslim]

The Heartbeat of the Community: The Mosque as a Multi-faceted Institution

Exploring the Versatility and Vitality of the Mosque

The Sanctity of Worship: A Place of Spiritual Reflection

The mosque serves as a sacred space for Muslims to gather in communal worship, fostering a sense of spiritual connection and devotion. Through congregational prayers, supplications, and remembrance of Allah, the mosque becomes a sanctuary for the soul, inspiring believers to deepen their faith and strengthens the bonds of community.

Quran (9:18) — “The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give zakah and do not fear except Allah, for it is expected that those will be of the [rightly] guided.”

Dispensing Justice: The Role of the Mosque as a Judicial Center

In many Islamic societies, mosques function not only as places of worship but also as centres for dispute resolution and legal arbitration. Islamic jurisprudence (Fiqh) is applied to adjudicate matters of personal and communal concern, ensuring fairness and equity in the dispensation of justice.

Community Outreach and Support: Providing Assistance and Aid

Mosques often serve as focal points for community outreach and social welfare initiatives. From distributing Zakat to providing food assistance, shelter, and counseling services, mosques extend a helping hand to those in need, embodying the spirit of compassion and solidarity encouraged in Islam.

Hadith (Sahih Bukhari) — “The believer who mixes with people and bears their annoyance with patience will have a greater reward than the believer who does not mix with people and does not put up with their annoyance.”

Education and Enlightenment: The Mosque as a Center of Learning

Madrasahs (Islamic schools) within mosques play a pivotal role in imparting religious knowledge, moral values, and academic excellence to students of all ages. Through Quranic studies, Hadith discussions, Islamic history lessons as well as language classes, mosques nurture future generations of scholars, leaders, and centres of learning.

Promoting Unity and Harmony: A Beacon of Interfaith Dialogue

Mosques serve as platforms for fostering interfaith dialogue, understanding, and cooperation. By opening their doors to people of all faiths, mosques facilitate mutual respect, tolerance, and appreciation for diversity, fostering peace and harmony within society.

Hadith (Sahih Bukhari) — “None of you will have faith till he wants for his brother what he loves for himself.”

The mosque, with its multifaceted roles and contributions, epitomises the beauty and richness of Islamic civilisation. As the cornerstone of community life, the mosque embodies the values of worship, justice, education, charity, and unity, serving as a beacon of light and guidance for Muslims.

References:

Introduction to Islamic Law by Jonathan A. C. Brown

Mosques and Community Development: A Study of Chicago’s South Side by Susan M. Kobara

Mosques in America: A Guide to Accountable Permit Hearings and Continuing Citizen Oversight by Faith in Public Life

[ahlulhaditht]

True Dreams of the Believers - Dreams of the Salaf (pious predecessors)

Picture below shows the greatest book of Tafsīr ever written, entitled Jāmi' al-Bayān 'an ta'wīl Āy Al Qur'an - known as Tafsīr at-Tabarī - تفسير الطبري

The author of the greatest Tafsīr of the Qur'an ever to be written, Imām at-Tabarī', was born in 224 Hijri, in the capital of Tabaristan, a region of Northern Irān.

ان الرؤى المسلمين بشائر

Indeed dreams for the Muslims are glad tidings

Whist Muhammad Ibn Jarīr was still a child, his father saw a dream about him.

The dream was that his son Muhammad Ibn Jarīr standing in front of the Prophet ﷺ, with a sack full of stones, and he was throwing the stones in front of the Prophet ﷺ.

The father looked for a knowledgeable person to give the correct interpretation of this dream. He was told the dream was glad tidings that his son when he would grow up would be someone who would advise the people about the Shari'a of Allāh and following of the path of the Messenger of Allāh ﷺ.

The father knew his son was very gifted as he memorized the entirety of the Qur'an whilst still a child, before anyone else around him. At the age of 9 he was already busy writing ahadīth of the Prophet ﷺ. This dream was a sign of Allāh that he should continue nurturing the extraordinary intelligence if his child and work hard to give him all the opportunities to learn about the Religion.

Throughout his life, the father kept on reminding his son about the glad tidings contained in the dream to motivate him to seek knowledge.

Today we hear less about true dreams because the Ummah is drowning in Jahl - ignorance. Hence the scholars spend all their time teaching sacred knowledge as knowledge is disappearing fast, and they try not to busy people with interpretation of true dreams as this would distract them from gaining much needed understanding of the Deen, in a time when ignorance and heedlessness dominate.

al-Allāmah As-Sa'dī in his Treatise of Tafsīr of Sūrah Yūsuf dedicated entire chapters to interpretation of dreams according to the Qur'an and Sunnah, and he clearly stated that this is a beach of 'ilm - knowledge ash-Shar'ī (of the Shari'a).

The fact that Ahl-us-Sunnah scholars shy away from interpretation of dreams to focus on the main branches of knowledge today such as Tafsīr or fiqh (jurisprudence) should not be misinterpreted as there is nothing to learn from true dreams. It is only that in our times, there are more pressing matters - namely teaching the people what they need to know of their Deen, before scholars pass away and sacred knowledge disappears.

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 117

The meaning of Tasawwuf

Last Part 12

Among the Sufis who aided Islam with the sword as well as the pen, to quote Reliance of the Traveller were: such men as the Naqshbandi sheikh Shamil al-Daghestani, who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad ‘Abdullah al-Somali, a sheikh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri sheikh ‘Uthman ibn Fodi, who led jihad in Northern Nigeria from 1804 to 1808 to establish Islamic rule; the Qadiri sheikh ‘Abd al-Qadir al-Jaza’iri, who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash, who fought the French in Egypt in 1799; the Tijani sheikh al-Hajj ‘Umar Tal, who led Islamic Jihad in Guinea, Senegal, and Mali from 1852 to 1864; and the Qadiri sheikh Ma’ al-‘Aynayn al-Qalqami, who helped marshal Muslim resistance to the French in northern Mauritania and southern Morocco from 1905 to 1909.

Among the Sufis whose missionary work Islamized entire regions are such men as the founder of the Sanusiyya order, Muhammad ‘Ali Sanusi, whose efforts and jihad from 1807 to 1859 consolidated Islam as the religion of peoples from the Libyan Desert to sub-Saharan Africa; [and] the Shadhili sheikh Muhammad Ma‘ruf and Qadiri sheikh Uways al-Barawi, whose efforts spread Islam westward and inland from the East African Coast … . (Reliance of the Traveller,863).

It is plain from the examples of such men what kind of Muslims have been Sufis; namely, all kinds, right across the board—and that Tasawwuf did not prevent them from serving Islam in any way they could.

To summarize everything I have said tonight: In looking first at Tasawwuf and Shari‘a, we found that many Qur'anic verses and sahih hadiths oblige the Muslim to eliminate haram inner states as arrogance, envy, and fear of anyone besides Allah; and on the other hand, to acquire such obligatory inner states as mercy, love of one’s fellow Muslims, presence of mind in prayer, and love of the Prophet (Allah bless him and give him peace). We found that these inward states could not be dealt with in books of fiqh, whose purpose is to specify the outward, quantifiable aspects of the Shari‘a. The knowledge of these states is nevertheless of the utmost importance to every Muslim, and this is why it was studied under the ‘ulama of Ihsan, the teachers of Tasawwuf, in all periods of Islamic history until the beginning of the present century.

We then turned to the level of Iman, and found that though the ‘Aqida of Muslims is that Allah alone has any effect in this world, keeping this in mind in everyday life is not a given of human consciousness, but rather a function of a Muslim’s yaqin, his certainty. And we found that Tasawwuf, as an ancillary discipline to ‘Aqida, emphasizes the systematic increase of this certainty through both mudhakara, ‘teaching tenets of faith’ and dhikr, ‘the remembrance of Allah,’ in accordance with the words of the Prophet (Allah bless him and give him peace) about Ihsan that “it is to worship Allah as though you see Him.”

Lastly, we found that accusations against Tasawwuf made by scholars such as Ibn al-Jawzi, and Ibn Taymiya were not directed against Tasawwuf in principle, but to specific groups and individuals in the times of these authors, the proof for which is the other books by the same authors that showed their understanding of Tasawwuf as a Shari‘a science.

To return to the starting point of my talk this evening, with the disappearance of traditional Islamic scholars from the Umma, two very different pictures of Tasawwuf emerge today. If we read books written after the dismantling of the traditional fabric of Islam by colonial powers in the last century, we find the big hoax: Islam without spirituality and Shari‘a without Tasawwuf. But if we read the classical works of Islamic scholarship, we learn that Tasawwuf has been a Shari‘a science like tafsir, hadith, or any other, throughout the history of Islam. The Prophet (Allah bless him and give him peace) said,

“Truly, Allah does not look at your outward forms and wealth, but rather at your hearts and your works” (Sahih Muslim, 4.1389: hadith 2564).

And this is the brightest hope that Islam can offer a modern world darkened by materialism and nihilism: Islam as it truly is; the hope of eternal salvation through a religion of brotherhood and social and economic justice outwardly, and the direct experience of divine love and illumination inwardly.

[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)