#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!

[abdullahblogsposts]

Afwan, fiqh and Arabic

جزاك الله خير الجزاء

I'm still learning!!

I would suggest you to study under scholars!! And this is the best way especially study fiqh under scholars!!

If you are studying online then below are some points regarding arabic, which will benefit you In shā Allāh

1st Advice]: The first piece of advice is sincerity. For indeed the one who is sincere in their efforts will find that Allāh makes things easy for them. Allāh Subhhānahū wa taʿālā says;

O Prophet, say to whoever is in your hands of the captives, “If Allāh knows [any] good in your hearts, He will give you [something] better than what was taken from you;

So if Allāh Subhhānahū wa taʿālā knows that your heart is sincere in seeking to learn His dīn (religion), He will aid you in your efforts, even if you don’t understand much at first. Allāh Subḥānahū wa taʿālā hasn’t allowed you to understand much because understanding is from ارْزقْ [Arzuq] provide; Remember that understanding is a provision (rizq) from Allāh, and if you don’t gain much understanding initially, your efforts are not in vain because you are sincere. All of your efforts will, In s͟hāʾ Allāh, be placed on the scale of your good deeds. بِإِذْنِ اللهِ تَعَالَى [Bi id͟hnillāhi taʿālā] With the permission of Allāh, the Most High.

Our intention should not be to make the Arabic language our ultimate objective. Rather, it is a means to reach our goal, which is to understand the Qurʾān and the Sunnah, to stand in prayer with khushūʿ (attentiveness and humility), to reflect on what the ʾImām is reciting, and to perform adhkār (remembrances) with an attentive heart, fully aware of what we are saying. When we say subḥānAllāh, alḥamdulillāh, or Allāhu akbar, we want these words to affect our hearts, not just to move our lips while our hearts are disconnected. This is the true benefit of addhkār, reciting the Qurʾān, and having kkhushūʿ in ṣalāh. Likewise, learning Arabic helps remove ignorance from ourselves and those around us.

[2nd Advice]: The second piece of advice is consistency. I advise myself and you to be consistent in seeking knowledge. Even if we only have 10 minutes every days, which amounts to 70 minutes a week, it may seem small, but with consistency, In sshāʾ Allāh, we will see the fruits of our efforts. The more effort we put in, the greater the results will be.

I also want to stress the importance of working hard. Don’t just listen or watch the videos on the internet without engaging actively. You should have a pen and notebook in hand while watching these lessons. Pause the video, rewind, replay, and make sure you understand the content. Take notes, copy the letters as you see them, and don’t just move on to the next lesson without fully grasping the current one. If you don’t put in the effort, you might end up blaming the course for not being beneficial, when in reality, the issue lies in the effort you put into it.

Do not allow any opportunity for benefit to slip away. While we acknowledge that you have taken notes, the true value lies in what you have recorded. Should you encounter a new word, be sure to write it down. If possible, consult a dictionary to uncover its meaning. Embrace this practice. This active engagement will help solidify your understanding of the material.

[Final Advice]: Lastly, it’s important to remember that these online classes are supplementary to the traditional study circles in the masājid. They should not be considered an alternative to attending physical durūs with scholars and students of knowledge from Ahl al-Sunnah wal-Jamāʿah. Online classes serve as a supplementary aid, especially for those who live in remote areas with no access to scholars or structured classes. However, the primary way of learning is through attending classes in person in the masājid.

For learning Arabic Online; I advise you to study the Madīnāh Books in entirety. They are laid out extremely well and will give you a solid foundation in the science of nâhw (grammar) and sârf (how to conjugate verbs).

You can watch the videos on times two or times 1.5 as the speaker speaks very slow. Take good notes and pay attention. These books will teach you more than enough Arabic grammar and realistically if you’re goal is not to become a full fledged student of knowledge then you can suffice yourselves with what they teach you.

The second step is to study Bâynâ Yadăyk. The Mâdīnāh books are great for grammar but very weak for vocabulary and you need to supplement for that once you finish them.

There is this explanation of Bâynâ Yadăyk entirely in Arabic!!

Book 1: https://youtube.com/playlist?list=PL_dKnCRHejbI7p1mVBRQDARkHfa4bPFGA&feature=shared

Book 2: https://youtube.com/playlist?list=PL_dKnCRHejbKPdK0u7wPgcTHM7yZcDPd8&feature=shared

Book 3: https://youtube.com/playlist?list=PL_dKnCRHejbJCjTSscPAo-FENoQSIkS44&feature=shared

You can study Bâynâ Yadăyk in english but I highly advise you do so in all arabic. This will help you a lot more and start your immersion into Arabic. You can also find Arab teachers online who can teach it to you in live lessons in all Arabic.

Thirdly and lastly now that you have finished the Madīnāh Books and Bâynâ Yadăyk you should have a strong grasp on grammar and know an okay amount of vocab. One of the reasons Arabic is so difficult is because of how much vocabulary there is. However, as you start to learn about root words this will get easier.

The final step is you need to listen to durūs and read books. As you listen and read you need to look up all the new words you learn. This is extremely tiring and difficult in the start but as you go on it will become less and less naturally.

These are two independent skills. Meaning, if you only listen to durūs you will not necessarily be able to read with ease. I found gaining the ability to listen to durūs is a lot easier than reading. Listening to durus is very important as well as you can understand how words are used and in what context.

For listening I advise you listen to durūs of some Arabic scholars who are on the path of Hâqq such as Alī Khudāyr, Turkī Bin'alī, Abū Mālîk at-Tamīmī etc

For reading, of course I advise you to read the books of the salâf!!

The more you listen and the more you read the better you will get at it. Speaking is an independent skill which you will not gain from this program and frankly is not important if you are learning Arabic to study the dīn.

As a last piece of advise, really put in energy into reading and listening to durūs. Some people become obsessed with grammar and never make true progress in the language.

You need to know how to practically apply the rules not just to memorize them and this will only come from immersing yourself into reading and listening. Take our experience with English for example. We can speak and read and listen with fluency yet the majority of us are probably incredibly ignorant when it comes to actually naming the rules of English grammar. Many non native speakers of English on the other hand may known many rules and terms but will struggle to read or listen to the language.

For Fîqh , I advise you to listen these series;

I hope you find this beneficial and can make use of it. Wallāhû Tâ'ālâ Ā'lâm!!!

[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

[riwaq]

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[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)

[onlinequranlearninguk]

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