#fiqh learning

[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!

[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) ]

[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.

[ynx1]

THIS IS OUR CALL

Our Call to The Ummah by Shaykh Muqbil bin Haadee (rahimahullaah)

1. We believe in Allah and His Names and Attributes, as they were mentioned in the Book of Allah and in the Sunnah of Messenger of Allah (sallalahu alaihi wasallam), without tahreef (distortion), nor ta’weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeeh (resemblance), nor ta’teel (denial).

2. We love the Companions (radiAllahu anhum) of the Messenger of Allah (sallalahu alaihi wasallam), and we hate those who speak against them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet (sallalahu alaihi wasallam) with love that is permitted by the sharee’ah. ‘Imraan Ibn Husayn (radiAllahu anhu) said, “O people! Learn the knowledge of the religion from us, if you do not do so, then you will certainly be misguided.” (al-Kifaayah (p.15) of al-Khateeb al Baghdaadee)

3. We love the People of Hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah. Imam Shaatibee (d.790H) (rahimahullah) said, “The Salafu-Saalih, the Companions, the taabi’een and their successors knew the Qur’aan, its sciences and its meanings the best.” (al-Muwaafiqaat (2/79) of ash-Shaatibee).

4. We despise ‘ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.

5. We do not accept anything from the books of fiqh (jurisprudence), nor from the books of tafseer (explanation of the Qur’aan), nor from the ancient stories, nor from the Seerah (biography) of the Prophet (sallalahu alaihi wasallam), except that which has confirmed from Allah or from His Messenger (sallalahu alaihi wasallam). We do not mean that we have rejected them, nor do we claim that we are not in need of them. Rather, we benefit from the discoveries of our Scholars and th jurists and other than them. However, we do not accept a ruling, except with an authentic proof.

6. We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur’aan or the authentic and authoritative hadeeth. And we detest that emanates from many books and admonishers in terms of false stories and weak and fabricated ahaadeeth. ‘Abdullah Ibnul-Mubaarak (d.181H) (rahimahullah) said, “The authentic ahaadeeth are sufficient and the weak ahaadeeth are not needed.” (al-Jaami’ li-Aklaaqir-Raawee (2/159) of as-Suyootee).

7. We do not perform takfeer upon any Muslim due to any sin, except Shirk with Allah, or the abandonment of Prayer, or apostasy. We seek refuge in Allah for that.

8. We believe that the Qur’aan is the Speech of Allah, it is not created.

9. We hold that our ‘obligation is to co-operate with the group that traverses the methodology of the Book and the Sunnah, and what thee Salah of the Ummah were upon: in terms of calling to Allah the Glorified, and being sincere in worship of Him, and warning from Shirk,, innovations, and disobedience, and to advise all of the groups that oppose this (from a fatwa by the Committee of Major Scholars dated: 11/16/1417. (no. 18870). It was signed by al-‘Allamah ‘Abdul-Azeez Ibn Baaz, Shaykh Abdul Azeez ibn Abdullah aalush-Shaykh, Shaykh Abdullah Ibn Abdur-Rahmaan al-Ghudayyaan, Shaykh Bakr Ibn Abduullah Aboo Zayd, and Shaykh Saalih Ibn Fawzaan al-Fawzaan). So co-opeating upon righteousness and piety (taqwaa) and mutual advisisng necessitates warning against evil and not co-operating with the wicked (From the words of Shaykh Ibn Baaz in al-Furqaan magazine (issue no. 14, p. 15).

10. We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.

11. We hold that this multiplicity of present day parties is a reason for the division of the Muslim and their weakness. So therefore we set about ‘freeing the minds from the fetters of blind-following and the darkness of sectarianism and party sprit. ‘(Fiqhul-Waaqi’ (p.49) of al-Albaanee)

12. We restrict our understanding of the Book of Allah and of the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam) to the understanding of the Salah of the Ummah from the Scholars of hadeeth, not the blind-followers of their individuals. Rathe, we take the truth from wherever it comes. And we know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society that Allah has prohibited. We believe in ‘cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islamic education from the start without any influence from the disbelieving western educations.’ (Fiqhul-Waaqi (p.51) of alAlbaanee).

13. We believe politics is a part of the Religion, and those who try to separate the Religion from politics are only attempting to destroy the Religion and to spread chaos.

14. We believe there will be no honour or victory for the Muslims until they return to the Book of Allah and to the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

15. We oppose those who divide the Religion into trivialities and important issues. And we know that this is a destructive da’wah.

16. We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

17. Our Da’wah and our’aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold, nor silver. We say this so that no one may have hope in buying out our da’wah, nor should he think that it is possible for him to purchase it from us for deenaar or dirham.

18. We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them. Imaam Maalik (rahimahullah) (d.179H) said, “The knowledge of hadeeth is your flesh and blood and you will be asked concerning it on the Day of Judgement, so look who you are taking it from.” (al-Muhaddithul-Faasil (p.416) and al-Kifaayah (p21) of al-Khateeb).

19. We do not accept a fatwa except from the Book of Allah and the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

These are glimpses into our ‘aqeedah and our da’wah. So if one has any objection to this, then we are prepared to accept advice if it is truthful, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And Allah knows best.

This explanation of our call has been summarized from Tarjumah Abee ‘Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142) of Muqbil Ibn Haadee with minor additions from other sources.

[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.

[39mmn]

i’m a sister, which is why i asked anonymously.

i did ‘aalimiyah’ course at a deobandi mosque and after having studied for 8yrs and finished from there, i now realise majority of what i was taught is completely wrong. my family arent very knowledgeable in such matters and rely on me to guide them and so i dont know which books to read or where to turn to for answers. my core beliefs align with salafiyyah however it is simply superficial knowledge and i want to study deeper bc when i’m asked questions, i just freeze

hope that clears anything up

oh right, okay

sorry, I thought you were a brother.

So the foundations which you have to learn correctly is Aqidah and matters of Aslu Deen. This consists of having knowledge of Tawhid and Shirk.

The Manhaj of the Salaf is known through various athar and works. They affirmed the Athari Aqidah which is correct, however I personally don’t align myself with “salafiyyah” due to many reason, although I do hold the positions of the Athari Aqidah.

As a Deobandi I’m guessing you’re a Hanafi too, that is totally fine as there were many from the Ahnaf that ascribed themselves to such positions too. However, I personally adhere to the Hanabilah for Fiqh.

The fundamental errors of the Deobandi’s lie in the early works of their elders, many which include Kufr and Shirk, they also have ghuluww towards them. Many of them also have the incorrect Aqidah which can often entail Kufr due to beliefs such as Hulūl and Wahdatul Wujūd.

With regards to studying I could suggest you some works from the Salaf and early muhaddithīn, as the ahl al hadith held the correct aqīdah, however quite a lot of their works are quite in depth and it’s better to start of with something a lot simpler.

Therefore, I’d suggest Sh Muhammad ibn Abd al Wahhab’s books, such as the Three Fundament Principles (Thalathat ul Usool), The Four Rules (Qawaa’id Al Arba), Kitab at Tawhid (Book of Monotheism), The Removal of Doubts (Kashf ash Shubahat) and The Six Principles (Usūl as Sittah). The first title mentioned here should be studied first followed by Kitab at Tawhid, the others aren’t in any particular order.

You could directly read these books as they are readily available and mass translated. However, it would be a lot more beneficial if you could study these under a shaykh. I’m aware that this isn’t as easy to come across as it seems. However, there are some very good recorded lectures on YouTube that you could use, in Arabic, Urdu or English, so please let me know if you’re interested.

After you have gone through these please go through Sh Al Islām Ibn Taymiyyah’s work ‘Aqīdah al Waasitiyah’, this again is readily available, but I personally recommend the explanation of the book by Ibn Uthaymin.

You should also read a small treatise by Imam Ahmad called ‘Usūl us Sunnah’ where he lists the main points of Ahlus-Sunnah

What I have suggested here should give you a good grounding إن شاء الله

This is just the base level understanding, ultimately we must go back to the Salaf and those who followed in their footsteps.

I’ll give you some notable names that you should know or get to know إن شاء الله, these are in no particular order;

Ibn Abi Dawud, Ahmad ibn Hanbal, Ash Shafi’i, Al Tabari, Imam al Bukhari, Al Nawawi, An Nasai, Ibn Hajar, Ibn Kathir, Ibn Majah, Ibn Qudamah, Ibn Rajab, Ibn Taymiyyah, Ibn al Qayyim, At Tahawi, As Suyuti, Imam Muslim, Imam Malik, Is’haaq Ibn Ruwayhah, Harb al Karmani, Ad Darimi, Ibn Battah, Ibn Abi Dunya and Abu Bakr Ibn Abi Shaybah.

There are countless other examples, many beneficial beginner works too, but it is important to not overwhelm yourself, I hope this information was beneficial. Please do not hesitate to ask again if anything needs to be clarified.

جزاك الله خيرا

[kdgrammarschool]

Islamic Schools in the UK: A Comprehensive Overview

In the United Kingdom, Islamic schools have become an important part of the educational landscape, providing a unique blend of religious and academic instruction. With the growing number of Muslim families in the UK, Islamic schools offer an environment where students can learn about their faith while also receiving a solid education that prepares them for the challenges of the modern world. This blog explores the rise of Islamic schools in the UK, their characteristics, and their impact on the community.

1. The Rise of Islamic Schools in the UK

Islamic schools in the UK are a relatively recent phenomenon, emerging in the late 20th century as a response to the growing demand from Muslim families for an educational system that caters to their religious and cultural needs. Initially, many Muslim children attended mainstream schools where Islamic education was limited to after-school activities or weekend classes. However, as the Muslim population grew and the need for an integrated Islamic education system became apparent, many Islamic schools began to open across the country.

The first Muslim schools in the UK were established in the 1980s, and since then, their number has steadily increased. These schools aim to provide a well-rounded education that includes Islamic studies, Quranic teachings, and Arabic, alongside the standard UK curriculum in subjects like English, mathematics, and science.

2. Types of Islamic Schools in the UK

Islamic schools in the UK can be broadly categorized into two types: independent schools and state-funded schools.

Independent Islamic Schools

Independent Islamic schools are privately funded and typically charge tuition fees. These schools are often managed by local Muslim communities or organizations. Independent schools have more flexibility in their curriculum and are able to offer a more comprehensive Islamic education, incorporating subjects such as fiqh (Islamic jurisprudence), tafsir (Quranic exegesis), and Hadith studies.

State-Funded Islamic Schools

State-funded Islamic schools, also known as faith schools, receive government funding and must adhere to the National Curriculum while incorporating Islamic studies into their teaching. These schools are free for students to attend and are often seen as a bridge between mainstream education and Islamic teachings. They offer a more balanced education, with a focus on academic excellence alongside religious education.

3. Curriculum and Religious Education

One of the defining features of Islamic schools in the UK is their curriculum, which blends academic subjects with religious education. In addition to the core National Curriculum subjects, students also study Islamic studies, which includes the teachings of the Quran, Hadith, and Islamic history. Arabic language instruction is also a key component of the curriculum, as it is the language of the Quran and an essential aspect of Islamic education.

Islamic schools aim to provide a holistic education that nurtures both the mind and the spirit. Students are encouraged to develop a strong moral character and an understanding of their faith that will guide them throughout their lives. This educational approach seeks to foster a sense of belonging to both the Muslim community and the wider society, equipping students with the skills they need to succeed in a diverse and multicultural world.

4. Admission Criteria and Diversity

Islamic schools in the UK cater to a diverse range of students, with admissions typically open to children from Muslim families. However, many schools also welcome students from other faiths or backgrounds. This inclusivity reflects the emphasis on multiculturalism and the desire to build a broader understanding of different cultures and religions.

Admission criteria for Islamic schools vary, with some schools giving preference to local Muslim families or those who are actively involved in the mosque or community. Other schools may have academic entrance exams, and some also consider the child’s level of religious knowledge or engagement in Islamic activities.

5. The Role of Islamic Schools in the Community

Islamic schools play an important role in the local Muslim community. They not only provide education but also serve as centers of socialization, cultural exchange, and community engagement. Many Islamic schools are closely linked to local mosques, and the school environment fosters a sense of community among students, parents, and teachers.

In addition to religious and academic education, Islamic schools often organize extracurricular activities such as sports, art, and community service projects. These activities help students develop a wide range of skills, including teamwork, leadership, and social responsibility. The sense of community within Islamic schools often extends beyond the classroom, with parents and teachers working together to create a supportive and nurturing environment.

6. Challenges Faced by Islamic Schools

Despite their success, Islamic schools in the UK face several challenges. One of the primary challenges is the issue of funding. Independent Islamic schools, in particular, must rely on tuition fees and donations to cover their operating costs, which can be a significant burden on families. State-funded Islamic schools also face challenges related to balancing the requirements of the National Curriculum with the need to provide a comprehensive Islamic education.

Another challenge is the increasing scrutiny and regulation of faith schools. Some critics argue that Islamic schools should not receive public funding, while others are concerned about the potential for radicalization in faith-based schools. In response, Islamic schools have worked hard to demonstrate their commitment to British values and the principles of democracy, equality, and respect for others.

7. Impact of Islamic Schools on Academic Achievement

Research has shown that Islamic schools in the UK have a positive impact on academic achievement, particularly in subjects like mathematics and science. Islamic schools tend to have smaller class sizes, which allows for more individualized attention and better support for students. This personalized approach to education has been credited with improving student outcomes.

Moreover, the emphasis on discipline, respect, and strong moral values in Islamic schools contributes to an environment conducive to learning. Students in Islamic schools are often highly motivated and work hard to achieve academic success, while also maintaining a strong connection to their faith.

8. The Future of Islamic Schools in the UK

The future of Islamic schools in the UK looks promising, with continued growth expected in both the number of schools and the student population. As the Muslim population in the UK continues to grow, the demand for Islamic schools is likely to increase. However, Islamic schools will need to adapt to changing educational policies and address the challenges they face in order to maintain their high standards of education.

One area where Islamic schools are likely to evolve is in their approach to integrating technology into the classroom. With the increasing reliance on digital tools for learning, Islamic schools are beginning to incorporate online resources, virtual classrooms, and other forms of educational technology into their teaching methods.

Conclusion

Islamic schools in the UK offer a unique educational experience that combines academic learning with religious and moral development. They provide a valuable service to Muslim families who wish to educate their children in an environment that aligns with their faith and values. While these schools face challenges related to funding and regulation, they have proven to be successful in fostering academic achievement and creating strong, supportive communities.

As the number of Muslim families in the UK continues to grow, Islamic schools will remain an essential part of the educational landscape. They not only provide a high standard of education but also play a key role in promoting understanding, tolerance, and respect for diversity in society. The future of Islamic schools in the UK is bright, as they continue to adapt to the needs of the community and provide students with the tools they need to

[manchesterislamic]

Islamic Girls Schools in Manchester: Nurturing Future Leaders with Faith and Excellence

Manchester, one of the UK’s most culturally diverse cities, has become home to numerous educational institutions serving the needs of its multicultural population. Among these are Islamic girls’ schools, which offer a unique blend of academic excellence, Islamic values, and a safe, nurturing environment for Muslim girls to flourish. These institutions are dedicated to empowering young women by fostering both their spiritual and intellectual growth, ensuring that they are well-equipped to meet the challenges of the modern world while staying grounded in their faith.

In this blog, we explore the importance of Islamic girls' schools in Manchester, what they offer, and how they help shape the future of young Muslim women.

1. The Importance of Islamic Girls Schools in Manchester

Islamic girls' schools in Manchester play a crucial role in providing an educational experience that aligns with the religious and cultural needs of Muslim families. These schools cater specifically to Muslim girls, offering them a safe and supportive environment where they can pursue their academic goals without compromising their faith. The significance of Islamic girls’ schools lies in their ability to create a space where girls can thrive in both their education and spiritual development.

By offering a curriculum that balances traditional academic subjects with Islamic teachings, these schools ensure that students grow up with a strong sense of identity and belonging. The schools aim to develop leaders of tomorrow who are grounded in their faith, understand their cultural heritage, and are prepared to contribute positively to society.

2. Academic Excellence and Curriculum Structure

At the heart of Islamic girls’ schools in Manchester is a focus on academic excellence. The curriculum is designed to ensure that students meet the national educational standards while incorporating Islamic values and teachings. In these schools, students receive a well-rounded education that includes the core subjects of English, mathematics, science, history, and geography, alongside religious studies and Arabic language.

The integration of Islamic studies is a unique feature of these schools. Students are taught about the life of Prophet Muhammad (PBUH), the Quran, Islamic jurisprudence (Fiqh), and moral principles that shape their daily lives. By incorporating these lessons into their everyday education, Islamic girls' schools aim to equip students with the knowledge they need to navigate the modern world while staying true to their faith.

Additionally, many Islamic schools place emphasis on extracurricular activities, including sports, arts, and music, to promote the all-around development of students. This balanced approach encourages young girls to explore their interests and talents beyond the classroom.

3. Promoting Islamic Values and Character Development

One of the central aspects of Islamic girls’ schools is their focus on character development through the lens of Islamic values. The goal is not only to provide academic knowledge but also to nurture students' personal growth by instilling in them values such as honesty, respect, responsibility, compassion, and humility.

Students are encouraged to practice Islamic principles in their daily lives, such as performing regular prayers (Salat), fasting during Ramadan, and showing kindness and empathy toward others. Through these practices, students learn to be disciplined, self-motivated, and accountable for their actions, which are essential qualities for success in both personal and professional life.

Moreover, the school environment is conducive to the personal growth of Muslim girls by providing them with role models and mentors who share their faith and cultural background. This mentorship helps students gain confidence, build strong moral foundations, and understand the importance of helping others.

4. A Safe and Supportive Learning Environment

Islamic girls' schools in Manchester provide a safe space where students can express themselves freely without fear of discrimination or prejudice. This sense of security is particularly important for Muslim girls who may face challenges in mainstream schools, such as Islamophobia or cultural misunderstandings.

In these schools, students are encouraged to embrace their identity and feel comfortable in their cultural and religious practices. There is a strong focus on creating an inclusive, welcoming environment where every student feels valued. Teachers, staff, and administrators work closely with students to address their concerns and provide the support they need to succeed.

The supportive atmosphere extends beyond academics, as schools often offer counseling and mental health services to help students deal with the pressures of adolescence and school life. This holistic approach to education ensures that students receive both the academic and emotional support necessary to thrive.

5. Fostering Leadership and Empowerment

One of the key objectives of Islamic girls' schools is to empower young women to become confident leaders in their communities and beyond. These schools provide numerous opportunities for students to take on leadership roles, whether through student councils, extracurricular activities, or community outreach programs.

By encouraging girls to take on leadership positions, Islamic schools in Manchester aim to break down stereotypes and show that women can be powerful leaders, capable of making meaningful contributions to society. Students learn how to communicate effectively, work collaboratively, and solve problems, skills that are essential for leadership in any field.

Furthermore, many Islamic girls’ schools offer career guidance and mentorship programs, helping students understand the wide range of career options available to them. These initiatives inspire students to aim high and pursue their aspirations, whether in business, science, education, or any other sector.

6. Encouraging a Strong Sense of Community

Islamic girls’ schools in Manchester foster a sense of community both within the school and the wider Muslim community. The school environment promotes cooperation, respect, and mutual support among students, creating a close-knit and welcoming atmosphere.

Moreover, these schools often engage in charity work and community service, teaching students the importance of giving back to society. Through initiatives such as fundraising, volunteering, and supporting local causes, students learn about social responsibility and the significance of helping those in need.

The sense of community extends beyond the school walls, as many schools encourage parents to be actively involved in their children's education. Parent-teacher associations, school events, and workshops help build strong relationships between families and the school, further enhancing the overall experience for students.

7. Challenges Faced by Islamic Girls Schools

Despite the many benefits, Islamic girls' schools in Manchester face challenges like any other educational institution. One of the primary challenges is funding and maintaining high-quality facilities while keeping tuition fees affordable for families. Additionally, there is often a need for more qualified staff who can effectively integrate Islamic studies into the academic curriculum.

Another challenge is overcoming the societal pressures and misconceptions that surround Islamic education. Islamic girls' schools sometimes face scrutiny or criticism due to misunderstandings about their values or educational approach. However, many schools continue to build bridges with the wider community by hosting open days, engaging in interfaith dialogues, and demonstrating the positive impact of their educational model.

8. The Future of Islamic Girls Schools in Manchester

The future of Islamic girls' schools in Manchester looks promising, with increasing numbers of parents recognizing the value of these institutions. As the demand for faith-based education continues to grow, Islamic schools are evolving to meet the needs of a changing society. They are embracing technology, expanding their extracurricular offerings, and focusing on developing global citizens who are well-versed in both Islamic values and modern academic subjects.

With the growing number of Muslim girls who graduate from these schools going on to pursue higher education and successful careers, Islamic girls' schools in Manchester are contributing significantly to the empowerment of young women in the city and beyond. The emphasis on academic excellence, personal development, and leadership ensures that these institutions will continue to shape the future of young Muslim women for generations to come.

Conclusion

Islamic girls’ schools in Manchester provide a unique and valuable educational experience for young Muslim women. By combining academic rigor with Islamic teachings, these schools nurture the intellectual, spiritual, and personal development of students. They offer a safe and supportive environment where Muslim girls can excel in their studies while remaining true to their faith.

Through their focus on leadership, empowerment, and community, Islamic girls' schools are shaping the next generation of Muslim women who are poised to make a positive impact on society. As these institutions continue to grow and evolve, they will undoubtedly remain a vital part of Manchester's educational landscape, fostering excellence, faith, and community for years to come.

[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)

[manchesterpreparatory]

Manchester Muslim Prep School: A Premier Islamic Educational Institution

Manchester Muslim Prep School (MMPS) stands as a beacon of Islamic education in the UK, providing an environment where academic excellence meets spiritual and moral development. This school is dedicated to nurturing young Muslim minds and preparing them to be confident, knowledgeable, and respectful individuals. In this blog, we will explore the unique aspects of MMPS, its curriculum, facilities, extracurricular activities, and the holistic approach it takes towards the upbringing of its students.

1. A Brief Overview of Manchester Muslim Prep School

Manchester Muslim Prep School was established to offer a high-quality Islamic education combined with the UK National Curriculum. It aims to provide a strong foundation in both secular and religious studies, ensuring students are well-equipped for future educational endeavors and life in a diverse society. MMPS is known for its inclusive atmosphere, welcoming students from various cultural backgrounds while fostering a sense of unity and belonging.

2. The Core Vision and Mission of MMPS

The vision of Manchester Muslim Prep School revolves around creating an environment where young Muslims can thrive academically and spiritually. The school’s mission is to instill Islamic values, teach students about their religious obligations, and nurture a love for learning. By integrating the teachings of Islam with a comprehensive curriculum, MMPS aims to produce students who are not only successful in their academic pursuits but also grounded in their faith and equipped with strong moral principles.

Key aspects of the school's mission include:

Providing a balanced education that covers both Islamic and secular subjects.

Developing leadership qualities and a strong sense of community responsibility in students.

Ensuring a safe, supportive, and inclusive environment for all learners.

3. Curriculum and Academic Excellence

Manchester Muslim Prep School follows the UK National Curriculum while incorporating Islamic studies, Quranic education, and Arabic language instruction. The school aims to offer a well-rounded education that prepares students for secondary school and beyond.

Key components of the curriculum include:

Islamic Studies: Classes focus on the teachings of the Quran, Hadith, and the basics of Fiqh (Islamic jurisprudence). Students learn about Islamic history, the life of the Prophet Muhammad (PBUH), and important aspects of faith and practice.

Quranic Education: Recitation (Tajweed) and memorization of the Quran are integral parts of the curriculum. Students are encouraged to understand the meanings and messages of the Quranic verses.

Core Subjects: The school covers English, Mathematics, Science, and Social Studies, ensuring that students meet the national educational standards.

Arabic Language: Arabic is taught as a key subject to help students understand the Quran and enhance their linguistic skills.

MMPS places a strong emphasis on academic excellence, with a track record of high performance in standardized tests and assessments.

4. Fostering Spiritual and Moral Development

One of the key differentiators of Manchester Muslim Prep School is its focus on the spiritual and moral upbringing of students. The school integrates Islamic teachings into everyday activities and lessons, ensuring that students develop a strong moral compass and a sense of responsibility.

Islamic Values and Character Education:

Daily assemblies include Quranic recitation, Duas (supplications), and reminders about good character (Akhlaq).

Teachers incorporate lessons on honesty, integrity, respect, and kindness, reflecting the core teachings of Islam.

Regular prayer (Salah) times are observed, helping students fulfill their religious obligations.

This approach ensures that students leave MMPS not only with a strong academic foundation but also with the ethical values necessary to be upstanding members of society.

5. State-of-the-Art Facilities

Manchester Muslim Prep School boasts a range of modern facilities designed to enhance the learning experience. The school’s infrastructure supports both academic and extracurricular activities, providing a conducive environment for holistic development.

Facilities include:

Spacious Classrooms: Equipped with interactive boards and learning resources.

Science and ICT Labs: Offering hands-on learning opportunities in technology and scientific experiments.

Library: A rich collection of books, including Islamic literature and educational resources, encouraging a culture of reading.

Sports Hall and Playground: Promoting physical fitness and team sports, which are integral parts of the school’s extracurricular program.

Prayer Hall: A dedicated space for students and staff to perform daily prayers, fostering a sense of community and spiritual connection.

These facilities ensure that students have access to a high-quality educational environment that caters to their diverse learning needs.

6. Extracurricular Activities and Student Development

Beyond academics, Manchester Muslim Prep School offers a variety of extracurricular activities aimed at developing well-rounded individuals. The school believes in nurturing students' talents and interests, providing them with opportunities to explore new skills and hobbies.

Key extracurricular programs include:

Sports Clubs: Football, cricket, and athletics are popular choices, promoting teamwork and physical health.

Art and Drama: Creative arts programs help students express themselves and build confidence.

Islamic Competitions: Quran recitation contests, Islamic quiz competitions, and Nasheed (Islamic songs) performances encourage students to showcase their religious knowledge.

Community Service: Students are encouraged to participate in charity drives and volunteering activities, instilling a sense of social responsibility.

These programs help students develop leadership skills, build self-esteem, and foster a sense of belonging.

7. Strong Community Involvement

Manchester Muslim Prep School recognizes the importance of involving parents and the wider community in the educational process. The school maintains open lines of communication with parents, encouraging their active participation in school events and decision-making.

Community engagement efforts include:

Parent-Teacher Meetings: Regular meetings provide parents with updates on their child’s progress and allow for collaborative discussions on their educational journey.

Workshops and Seminars: The school hosts events on topics such as parenting, child development, and Islamic education, benefiting both parents and students.

Community Outreach: MMPS engages in various outreach activities, partnering with local mosques and charities to serve the broader community.

This strong community focus creates a supportive network around students, enhancing their overall educational experience.

8. Admissions and Enrollment Process

Manchester Muslim Prep School has a structured admissions process, aimed at ensuring a good fit between the school’s offerings and the needs of prospective students. The process typically involves an application form, an assessment test, and an interview with both the student and their parents.

Key steps in the admissions process include:

Application Submission: Interested families must complete an application form and provide relevant documents.

Assessment: The school conducts entrance assessments to evaluate the academic level of the child and identify any additional support they may need.

Interview: Parents and students meet with school representatives to discuss expectations and align on the school's values and goals.

The admissions process is designed to be transparent and inclusive, with the school striving to accommodate diverse learners.

Conclusion

Manchester Muslim Prep School is more than just an educational institution; it is a nurturing environment where young Muslims are prepared for the challenges of the modern world while staying true to their faith. Through a balanced curriculum, a focus on character development, and a strong sense of community, MMPS stands as a model for Islamic education in the UK. By offering a holistic approach that combines academic rigor with spiritual growth, the school ensures that its students are well-rounded, confident, and ready to make a positive impact in their communities and beyond.

For parents seeking an educational institution that embodies Islamic values and academic excellence, Manchester Muslim Prep School remains a top choice. It is a place where the seeds of knowledge and faith are sown, nurtured, and allowed to flourish, shaping the leaders of tomorrow.