Madrasatuna || مدرستنا

From grammar, you take some sciences and some texts that become a means for you to understand those goals and become proficient in them. From mustalah, you take some sciences, texts, and memorised materials to understand those goals in hadith, defects in hadith, and research. Research is important, as it is also part of hadith sciences and mustalah. With mustalah, you recognise hadith; it is a means for it. Hadith terminology and principles of hadith (usul al-hadith). Just as with principles of Islamic jurisprudence (usul al-fiqh) you recognise fiqh and understand what is necessary for it. And with grammar, you understand through various means in this and other fields. Usul is included in that. Mustalah, with some of its terms, is included in that. Aqidah, tafsir, all of them, and the Arabic language. From morphology (tasrif), you take what Allah makes easy of the morphological words. If a person, for example, takes in usul al-fiqh something like the treatise of Ibn 'Uthaymeen" (Al-Usul min 'Ilm Al-Usul), and also takes "Mudhakkirah Usul Al-Fiqh" and understands these two books, and adds to them the poem of Al-'Imreeti with its understanding, or "Al-Waraqat" which is its origin, he will have taken enough good in this area. He will add to it through his own research. He will need and be compelled to add to it consensus (ijma') in usul, add sciences like "Ar-Risalah" of Ash-Shafi'i, reading in "Ihkam Al-Ahkam" of Ibn Hazm, like the book "Rawdhat An-Nadhir" — he will read in it. He needs to look at them. Like "Ma'alim fi Usul Al-Fiqh" by Al-Jayzani, which contains good statements. We say good. And similar things he adds to them. There are brief research works in usul that he may look at, but the origin and foundation are with him, and he understands with them. "Summary of Hadith Sciences" (Ikhtisar 'Ulum Al-Hadith) in mustalah, and this blessed poem which is Al-Bayquniyyah. This is a blessed poem. Subhan Allah! It contains blessing. It came as just over thirty lines, as its author mentioned. Yet if the beginner student understands it, studies it, and the student understands it well, and it becomes clear to him, it opens his mind to hadith sciences. "Nukhbat Al-Fikr" is good, and Adh-Dhahabi's "Al-Mooqidhah" — easy and good. Take "Al-Mooqidhah" and add good comments to it without confusing or expanding too much. And likewise, may Allah bless you, if he wants to read "Qasb As-Sukkar" because it is easy for him, he memorises it and recites it melodiously along his way — good. These things benefit you and are foundations. You can understand "Tadrib Ar-Rawi" if you read or look into it. When you study it, you can teach it easily. Before that, you can look at the text itself, "Taqrib An-Nawawi." We have read it. It is a good book, "At-Taqrib." Add comments to it, and take from "At-Tadrib" with brief commentary — it becomes excellent for the student. As-Suyuti expanded greatly in "At-Tadrib." He expanded a lot, which might confuse the beginner. But if you take a paragraph from "At-Taqrib" and analyse it in ways the student understands, then move to another paragraph, and so on through its sections until you complete the sections of "Taqrib An-Nawawi" — all these are beautiful. Others can be easily added to them, and the student will open his way. If he remains on his path, and if Allah decrees for him — even if he faces a crisis of knowledge — the foundations of knowledge will open his way wherever he is, if he is one with strong drive and Allah does not busy him with fitnah. He will open his way, and before he knows it, he will have taken a good portion of knowledge that elevates him, making him beneficial for himself and the Muslims, if Allah wills. Do not become distracted by logic (Al-mantiq). They exaggerate it, indeed they exaggerate it. Do not worry about their definitions. The definitions of logic are all exaggerated.

#Side_Benefits@madrasatunaa What does a beginner student of knowledge start with?

Sheikh Yahya Al-Hajoori hafidhahullah said:

This is an important question, especially from one who is a beginner. He says: What should the student of knowledge focus on in his studies: mustalah (terminology of hadith) or Arabic grammar? If he cannot combine both! And is it enough to study only one text? The answer: He must take care of handwriting, for he needs to be able to read and write. Once he knows reading and writing, he has opened his way at the beginning of an important path. Then he must take care of the Qur’an, memorisation and tajweed (proper recitation). If he takes a portion of this, he will have opened his way to a wide, good door of knowledge by Allah’s favour, as this is the foundation of knowledge and its origin: the Qur’an and care for it. While he is memorising the Qur’an and studying tajweed, he should add to that what his mind can accommodate from the sciences. He should take from the Arabic language what will straighten his tongue. He must take from Arabic what will straighten his tongue and make him pronounce correctly. If he takes "At-Tuhfah" and understands it, "Al-Mutammimah" and understands it, and "Qatr An-Nada" and understands it, I believe that, if Allah wills, his tongue will be very straight. If he understands "Qatr An-Nada" well, and adds to it some texts by memorising them and expanding his understanding, such as reading "Alfiyyah Ibn Malik" with its explanation; otherwise, if he understands "Qatr An-Nada" well, it is very good, no problem. If he understands "At-Tuhfah" and "Mutammimat Al-Ajurrumiyyah" and reads its explanation and looks at "Al-Kawakib Ad-Duriyyah", and also studies "Qatr An-Nada", he will be in good shape. In fact, if he teaches these, he is considered among those who understand grammar. If he studies them and teaches them, he is considered among those who understand grammar. He also needs the beautiful examples (shawahid) of Ibn Malik and takes from them what he uses as evidence. Whoever loves grammar from within himself will immerse himself in it. This is necessary. We say it is necessary because otherwise his tongue will be crooked. How can a preacher have a crooked tongue? How can a teacher have a crooked tongue? Especially if he takes nothing from it, it will harm his own self. And he will not understand many scholarly issues, even in Tafsir, even in Aqidah. Az-Zamakhshari, because he was skilled in Arabic, inserted his corrupt Mu'tazili creed through the Arabic language. He corrupted it through the Arabic language. Until someone came who, with experience in language, extracted those Mu'tazili deviations from his book "Al-Kashshaf" meticulously. He would hide a word and throw it in, and then another scholar would point out that he meant such and such, and this is its implication. So the point is that Arabic language is important. So after you take from the Arabic language, and during that, also take Aqidah and become proficient in it. May Allah bless you. Take care of Aqidah. Tawheed: take several texts on tawheed. Take several texts on Aqidah, with precise teaching. This is important, because with this Aqidah you can weigh truth and falsehood. You will grasp truth and falsehood, corrupt belief, correct belief, false statement, correct statement, and so on in creed. Mustalah (terminology of hadith) is a tool, not a goal. Grammar is also a means, not a goal. But aqidah, fiqh, hadith, and the Qur’an: these are goals. The Qur’an is a goal: until you die while you are still engaged with the Qur’an and its sciences, reflecting on it, understanding its fiqh. And the Sunnah is a goal: you are engaged in caring for it, understanding it, and so on. Likewise, aqidah is a goal: you die while you are still researching some issues, exploring them, understanding them, becoming deeply knowledgeable in them. These are sciences that are considered goals.

Dhul-Hijjah Benefit #3 التكبير المطلق والمقيد Sheikh Ibn Baz rahimahullah said: As for saying “Allāhu Akbar” (takbīr) during Eid Al-Adha, it is prescribed from the beginning of the month until the end of the 13th day of Dhul-Hijjah. This is based on Allah’s words:

{لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللهِ فِي أَيَّامٍ مَعْلُومَاتٍ}

“...that they may witness benefits for themselves and mention the name of Allah on known days...” [22:28)] These “known days” refer to the first ten days of Dhul-Hijjah. Allah also says:

{وَاذْكُرُوا اللهَ فِي أَيَّامٍ مَعْدُودَاتٍ}

“And remember Allah during the numbered days...” [2:203] These “numbered days” are the days of Tashrīq (the 11th, 12th, and 13th of Dhul-Hijjah). The Prophet ﷺ said:

((أيام التشريق أيام أكل وشرب وذكر الله عز وجل))

“The days of Tashrīq are days of eating, drinking, and remembering Allah.” [Narrated by Muslim ibn Al-Hajjaj in his authentic collection] It is also reported in the authentic collection of Muhammad Al-Bukhari that Abdullah ibn 'Umar and Abu Hurairah would go to the marketplace during the first ten days and say the takbīr loudly, and the people would repeat it after them. Likewise, 'Umar ibn Al-Khattab and his son 'Abdullah would say takbīr in Mina, in the masjid and in their tents, raising their voices until Mina echoed with takbīr. It is also narrated from the Prophet ﷺ and a group of his companions that takbīr should be said after the five daily prayers, starting from the Fajr prayer on the Day of ‘Arafah until the ‘Asr prayer on the 13th of Dhul-Hijjah. This applies to those who are not performing Hajj. As for the pilgrim in ihrām, he should continue saying the talbiyah until he stones Jamrat Al-‘Aqabah on the Day of Sacrifice (Eid day). After that, he begins saying takbīr. The takbīr starts with the first pebble thrown at the jamrah. If someone combines takbīr with talbiyah, there is no harm in that, because Anas ibn Malik said:

((كان يلبي الملبي يوم عرفة فلا ينكر عليه ويكبر المكبر فلا ينكر عليه))

“On the Day of ‘Arafah, some people would say the talbiyah and no one objected, while others would say the takbīr and no one objected.” [Narrated by Bukhari in 'Al-Jumu'ah', in the chapter: ‘Saying Takbīr during the days of Mina and when going out to ‘Arafah,’ Hadith number 970] However, talbiyah is better for the pilgrim in ihrām, while takbīr is better for those who are not in ihrām during these days. From this, we learn that both the unrestricted takbīr (general takbīr at all times) and the restricted takbīr (after prayers) come together — according to the strongest scholarly opinion — during five days(*): The Day of ‘Arafah The Day of Sacrifice (Eid day) The three days of Tashrīq As for the 8th day of Dhul-Hijjah and the days before it from the start of the month, the takbīr is unrestricted only, not restricted to after prayers. This is based on the Qur’anic verses and narrations mentioned earlier. It is also narrated in the Musnad from Abdullah ibn Umar that the Prophet ﷺ said:

((ما من أيام أعظم عند الله ولا أحب إليه العمل فيهن من هذه الأيام العشر فأكثروا فيهن من التهليل والتكبير والتحميد))

“There are no days greater in the sight of Allah, and no days in which good deeds are more beloved to Him, than these ten days. So increase in them your saying of ‘Lā ilāha illa Allāh,’ ‘Allāhu Akbar,’ and ‘Alhamdulillāh.’” [Narrated by Ahmad ibn Hanbal in Musnad Abdullah ibn Umar, Hadith numbers 5423 and 6119] [Majmūʿ Fatāwā wa Maqālāt Ash-Shaykh Abdul Aziz ibn Baz (13/17)] --------------- (*) If we count the days of Tashrīq as three, it would be a total of six days.

#Side_Benefits@madrasatunaa A Beneficial Principle for Conflicting Acts of Worship

Question:

Questions keep coming up about the same topic, such as: Which is better: attending a class or following a funeral? Also: Is jihad better or seeking knowledge? And similar questions. When a person has two acts of worship that conflict, which one should he start with or give priority to?

Sheikh Rashad Adh-Dhali'ee hafidhahullah:

If it is possible to do both, then combining them is best. If it is not possible to combine them, Imam Ibn Al-Qayyim (may Allah have mercy on him) mentioned a beautiful and useful principle in his book "Madaarij As-Salikeen" (1/135). By knowing this principle, a person can decide which act of worship to prioritise when he cannot do both. Ibn Al-Qayyim (may Allah have mercy on him) said: "The best act of worship is to do what pleases Allah at each time, based on what that time requires. So at the time of jihad, jihad is best even if it means leaving regular night prayers and day fasting, or even leaving part of the obligatory prayer as during safe times. At the time of hosting a guest, fulfilling his rights and attending to him is best, even over a recommended worship. The same applies to fulfilling the rights of one's wife and family. At the time when a student asks for guidance or teaching an ignorant person, focusing on teaching him is best. At dawn (suhoor time), focusing on prayer, reciting Qur'an, supplication, and remembrance is best. At the time of Adhan, leaving whatever worship you are doing and responding to the caller is best. At the times of the five prayers, striving to perform them in the best way, at the beginning of their time, and going to the masjid even if far away is best. At times when someone is in need of help with status, physical effort, or money, helping them and relieving their distress is best, even over your personal devotions and solitude. At the time of reciting the Qur'an, focusing your heart and mind on understanding and reflecting upon it, as if Allah is speaking to you, is best. At the time of standing at Arafat, striving in humility, supplication, and remembrance is best, not fasting which would weaken you for that. During the first ten days of Dhul-Hijjah, increasing worship, especially saying Allahu Akbar, La ilaha illa Allah, and Alhamdulillah, is best, even over non-obligatory jihad. During the last ten nights of Ramadhan, staying in the masjid, secluding yourself, and performing i'tikaf is best, even over teaching people knowledge or the Qur'an according to many scholars. At the time of your Muslim brother's illness or death, visiting him, attending his funeral, and following his bier is best, over your solitude and gatherings. At times of calamities or when people harm you, patiently enduring while still mixing with them is best, not fleeing from them. The believer who mixes with people and endures their harm is better than the one who does not mix with them. Mixing with them for good is better than staying away from them for good. Staying away from them for evil is better than mixing with them for evil. If you know that mixing with them will remove or reduce evil, then mixing is better. So the best at every time and situation is to do what pleases Allah at that time and situation, focusing on what that time requires." [Paraphrased] Source: https://t.me/rshad11/4519

#صفة_الوضوء Description of the Prophet's Wudhu Lesson 1 ⤵️ https://youtu.be/orMw-TMIp1w Pdf: https://t.me/madrasatunaa/167 Memorisation: https://t.me/madrasatunaa/228

A Day in The Life of a Salafi Lesson 13 ⤵️ https://youtu.be/-hXIWets5Uw Pdf: https://t.me/madrasatunaa/35

Dhul-Hijjah Benefit #2 فتشبهوا إن لم تكونوا مثلهم * إن التشبه بالكرام فلاح “Imitate them, if you cannot be like them — for resembling the noble is itself a success.”

Ibn Rajab rahimahullah writes:

من لم يستطع الوقوف ‎بعرفة فليقف عند حدود الله الذى عرفه. If you can't stop at ʿArafah, then stop at Allah’s commands. ومن لم يستطع المبيت بمزدلفة فليبت على طاعة الله ليقربه ويُزلفه. If you can't spend the in night in Muzdalifah, then spend your night in obedience to Allah. ومن لم يقدر على ذبح هديه بمنى فليذبح هواه ليبلغ به المنى. If you can't offer a sacrifice in Mina, then sacrifice your desires. ومن لم يستطع الوصول للبيت لأنه بعيد فليقصد رب البيت فإنه أقرب من حبل الوريد And if you can't reach the Kaʿbah because it's far, then turn to the Lord of the Kaʿbah, for He is nearer than your jugular vein. [Lataif Al-Ma'arif] ‎ https://t.me/madrasatunaa/212

And in another report, she said:

((ما رأيت رسول الله ﷺ يصلي سبحة الضحى قط، وإني لأسبحها))

“I NEVER SAW the Messenger of Allah ﷺ pray the Dhuha prayer at all, though I myself do pray it.” Both reports are found in Sahih Muslim. 5⃣ Some scholars explained that the fact that the Prophet ﷺ did not fast the ten days does not mean that fasting them is not virtuous, because he ﷺ may have had other important matters that prevented him from fasting. 6⃣ Many scholars also mentioned that the Prophet ﷺ would sometimes leave certain good deeds out of concern that people might think those deeds were obligatory upon them. For example, Aishah (may Allah be pleased with her) said:

((مَا رَأَيْتُ رَسُولَ الله ﷺ يُصَلِّي سُبْحَةَ الضُّحَى قَطُّ، وَإِنِّي لَأُسَبِّحُهَا، وَإِنْ كَانَ رَسُولُ الله ﷺ لَيَدَعُ الْعَمَلَ وَهُوَ يُحِبُّ أَنْ يَعْمَلَ بِهِ؛ خَشْيَةَ أَنْ يَعْمَلَ بِهِ النَّاسُ فَيُفْرَضَ عَلَيْهِمْ))

“I never saw the Messenger of Allah ﷺ pray Dhuha prayer, though I do pray it. The Messenger of Allah ﷺ would sometimes leave a deed that he loved to do, out of fear that people would act upon it and it would become obligatory upon them.” [Reported by Bukhari & Muslim] Conclusion: Strive to fast all nine days. Sheikh 'Uthaymeen was asked: “Has it been authentically reported that the Messenger of Allah ﷺ fasted all ten days of Dhul-Hijjah?” He replied: “There is something reported from the Prophet ﷺ that is even stronger than simply him fasting them: he encouraged fasting them by saying:

((ما من أيام العمل الصالح فيهن أحب إلى الله من هذه الأيام العشر، قالوا: ولا الجهاد في سبيل الله؟ قال: ولا الجهاد في سبيل الله؛ إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشيء))

‘There are no days in which righteous deeds are more beloved to Allah than these ten days.’ They said: ‘Not even jihad in the path of Allah?’ He replied: ‘Not even jihad in the path of Allah, except for a man who went out with his life and wealth and returned with nothing.’” [Liqa’ Al-Bab Al-Maftuh (92/12)] And Allah knows best https://t.me/madrasatunaa/209