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The Purpose Of Fiqh Study The study of Fiqh in the Hanafi school is to grasp the lawgiver's meaning in topics concerning actions and expressions.The lines of text in books dedicated to explaining fiqh are known as masail, which loosely translates as questions or scenarios. As the years passed, jurists began to introduce new problems and scenarios into this ever-expanding encyclopaedia of laws and rulings. This demonstrates that there is a strong emphasis on not only collecting masail and cases that have been transmitted, but also striving to map out all of the missing pieces of the puzzle. Just like a jigsaw puzzle, each piece has a spot where it fits exactly, and attempting to position it anywhere else will result in pieces appearing out of place. By laying out a methodology based on the language of the Arabs around the time of the Quran's revelation, the widespread practice of the early generation, namely the companions and tabieen, and the observable consistency in the rulings and laws, the hanafis were able to produce a robust approach in giving a sensible structure to all matters from wudu, salah, hajj, nikah, trade, and international law. All of this was preserved in a creative way by offering scenarios and questions that allowed teachers and students to learn through practical examples. The teacher introduces the subject in the form of questions or case studies at hand and carefully guides the students by emphasising what the Hanafis look for and contrasting analogous examples. To illustrate, the hanafis say that the lawgiver only permits ritual purification with water from the sky above. This would imply that the water must be free of any additives that modify it into something other than water. By examining various variables such as earth-based substances, beverages, and squeezed juices, they can compile an extensive array of scenarios that can be linked back to the overarching theme and concepts of using water. Engaging with these questions and scenarios helps learners acquire a grasp of the underlying concepts that underpin this and comparable cases. Once this is achieved, they can effortlessly adapt it to other topics, like examining a tree's branches and determining the type and structure of the trunk from which they grow. On the contrary, if students view the questions and situations as the end goal of the fiqh books, they are likely to struggle to see the binding themes and overarching principles behind them, resulting in a lack of harmony in the overall pattern of fiqh. Not to mention the apparent contradictions in the viewpoints of different jurists. The book Qudoori is an ideal text for students to learn about this concept of fiqh. There are just enough scenarios and questions in each chapter to enable students to gradually refine their understanding and fully explore all the concepts. After one has a firm understanding of this text, it is easy to place it within the lineage of later Hanafi writings.

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The Need for Students To Have a Framework For Hadith Without a doubt, Hadith is one of the most important sciences in Islamic education institutes. Students throughout history have dedicated themselves to not only preserving the Prophet's words, peace be upon him, but also ensuring the chains of narration are reliable. The demand for text preservation today is not as great as it was centuries ago. However, in today's world, where people exploit hadith to support their own views, it is critical to preserve the meanings of hadith from subjective readings that can deviate from the intended meanings of the Hadith. The hadith's wording can be difficult for beginners, and if the chapters aren't studied on a regular basis, the narrations can appear fragmented and unclear. Here are some of the reasons why students may struggle to understand narrations. 1. Being unfamiliar with the habits and practices of the Arabs in the seventh century. 2. Words and phrases that don't appear as common in later Arabic 3. The lack of context 4. Understanding what was told to whom 5. Trying to reconcile the narrations and passages of the Quran 6. Understanding the chronological arrangement of statements 7. Distinguishing between worldly advice and legal verdicts. 8. Distinguishing between metaphorical and literal claims. 9. Trying to apply hadith to the current world. 10. Making sense of hadith regarding the realm of the unseen. Students can easily be confused or misled if they are not properly guided through these issues. This is why it is critical for anyone attempting to explain hadith to provide a commentary that serves as a framework for students to understand. Hujjat al-Allah al-Baligha by Shah Wali Allah Dehlawi is one of the works I've found to be really useful in this regard. Otherwise, much of the commentary provided by academics in Islamic seminaries is either highly focused on what fiqh scholars have said, simple translations, or teacher's own thoughts on the hadith, with no obvious methodology being applied. The latter can be quite troublesome because it offers the teacher virtually complete freedom to discuss the Hadith and the risk of misunderstanding, misapplying, or worse, exploiting it to push their own interpretations, influencing the minds of their students.

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Systematic Learning Is The Best Way To Develop My suggestion to students is to avoid perusing commentaries on books before studying the main text. The text of any book was written so that the author's concepts might be studied and understood. Jumping ahead and studying the commentary before its time can leave gaps in the student's memory that are difficult to forget or rectify later. However, the material must be taught by a teacher who understands how to convey it without overwhelming the pupils with too much information, which would impede their academic development. Imagine giving an infant adult food before its time, you can imagine the long-term consequences. The same is true of someone who attempts to study sophisticated tafseers but has not studied the Quran exclusively from the ayahs themselves. The elegance of the Quran's phrases and words is lost on the student. After the student has studied the text in a measured manner, there should be nothing wrong with covering a commentary or two. Students are occasionally to fault for creating a developing hype and culture among others in which it is implied that if you haven't studied this Sharh or that one, you're somehow deficient. I remember a guy who was intrigued by Mukhtasar al-Maani. He had no prior knowledge of balagah, let alone matn talkhees or miftah al-uloom. So one day he asked me to teach him the book, and I asked him, "Do you know what balagha is about?" He answered something about the beauty of the Arabic language. I told him that he was wasting his time if he hadn't covered the fundamentals of the subject. It is all too common these days to find students who have not been trained in primary textbooks in the fundamentals of most sciences but desire to pursue highly advanced topics. If a student learns to crawl through the foundational texts, they will be able to run through the more difficult ones.

If everyone only spoke according to what they knew You can only draw a conclusion from research once you have thoroughly examined all of the available sources and references on your own. Your ultimate goal as an Islamic science student is to be able to do this kind of research. You can only accomplish this by putting in a lot of effort in your studies, particularly in Arabic. To a learner, discovering new information and opposing viewpoints ought to be as natural as opening a new chapter in a book. The majority of graduates rely on the research of some of their seniors instead of investing in developing their own research abilities. When giving a viewpoint that is not their own and is credited to someone else, it is crucial to make the distinction to the folks around you in this case. This encourages candour in the study and makes the audience aware of the boundaries of each person's qualifications. When someone advocates for a certain viewpoint so strongly that others begin to mistrust and despise all other viewpoints, it is because they believe this to be the sole viewpoint. It is imperative to find the most effective means of addressing viewpoints that publicly cause issues in society and are manifestly opposed to the majority of scholars without inciting social unrest. The Prophet, peace be upon him, said to Our Mother Aisha (r.a.), "I would have rebuilt the Kaba to the condition it was in during Ibrahim's (a.s.) time if it weren't for the fact that your people [of Makkah] have only lately embraced Islam." It is important to consider the negative influence of our words and deeds, particularly on social media. Just as reducing the potential effects of one's acts and words on society was a crucial teaching of our Prophet, peace be upon him, finding plausible reasons for your Muslims and not leaping to conclusions is a crucial social Sunnah. Understanding one's own limitations not only demonstrates humility but also enables one to connect with the various viewpoints of accomplished academics. Not every disagreement needs to be shared on social media, particularly when it comes to issues that call for a core understanding of the subject. Similarly, not every opposing viewpoint has to be openly disregarded and labelled as deviant or problematic. Calling out and branding people all the time makes the common Muslim think that it's normal to be wary of scholars and to contest with anything they have to say. There will always be certain scholars who have made really harsh statements against other people, but it must be remembered that these were published in publications that were mostly unavailable to the general audience. Generally speaking, you should apply the same standards of criticism to scholars you disagree with as you would to your own. If not, your criticism is unjust and raises the question of why you wouldn't tolerate the same attitude in yourself. The Quran, which says, "Be absolute witnesses upholding justice even if it is against yourselves," is the greatest source of guidance for us.

Spend More Time Outside Of Class Studying True students will always look for ways to improve their comprehension of a subject and widen their reading on it. It is extremely unlikely that you would obtain an in-depth comprehension of a subject by relying solely on what you have learnt in class. The teacher is like a guide who shows you how to explore the landscape of knowledge or navigate an ocean; he cannot teach you everything there is to know and does not have the ability to do so. I have never met an expert in any field who did not spend more time outside of class researching his area of expertise. If you want to excel in school, I recommend that you study on the side or after you finish your studies. Most students struggle to read advanced Arabic books on their own, which is likely one of the reasons they were unable to fully benefit from the classes during their study years. Another explanation is that they refused to admit that they had flaws in their studies and disregarded them until the years passed and they realised it was too late to go back a few years and improve themselves. A effective place to start is to reread and self-study the books you've already studied. This time, you will absorb more from the text in a shorter period of time.

Studying through notes and recordings vs being present in class From my own experience, the benefits that students receive while in class cannot be replaced by notes and recordings. Students in class not only hear the teacher's words addressed at them, but they also feel a sense of being a family. I remember how my mind would wander off in class at times, but because the teacher was present, my mind would swiftly return to the subject. In class, I'd listen to the teacher, and my mind would connect the dots, as if small little doors were suddenly opening and closing in my head. If I or another student did not comprehend something the teacher said, the teacher, would quickly notice our reaction and modify the tempo of his speech, or even encourage us to ask a question or request that he repeat his words again. Not to mention the inner warmth pupils had while physically present, which was unmatched by later notes and recordings.

سيبل العلم محفوفة بالمكاره وقليل من لازمه أول خطوة يخطوها الطالب في سبيل العلم ذات حلاوة ثم يعقبها مرارة ثم ينتهي به حتى يختلط بلحمه فيصبح التعلم سجية من سجاياه لا يفارقه حتى يتوارى في قبره سبيل العلم محفوفة بالمكاره المبتدئون فيه كثيرون والسابقون قليلون لا يبقى عليها سالما إلا من رزق صبرا وتواضعا. لم أعرف أي طالب عزم على ترك التعلم أول ما سجل اسمه في مجلس علم ولو فعل ذلك لكان الناس في عجب منه فماذا يحدث له بعد ذلك حتى يرغب عن العلم ويكون من الزاهدين فيه ؟ كنت أسئل نفسي عن ذلك مدة من الدهر وأقول لعل الفضائل التي وصلته عن منزلة العلماء يوم القيامة عند الله نفدت عنده أو لعل ذلك العالم الذي كانت خطبه المثيرة مسجلة في جواله حيث لا يمضي يوم إلا وهو يستمع إليها تلاشى في تتابع الدروس المسلسلة كما تتلاشى ملعقة من العسل في حوض من الماء. فصار يبحث عن تلك الحلاوة بين سطور الكتب وحضور الحلقات فلا يجدها ولم يبق في نفسه ذلك الداعي الذي حبب إليه طلب العلم في بداية الأمر فيرى نفسه في الظلام الحالكة فإذا أخرج يده لم يكد يراها كان يأمل أن يزداد إيمانه بكل درس يحضره و وأن يقدم له المعلم نزلا ينسي مشاق الدنيا ومتاعبها كلما قعد بين يديه كما كان شأنه من قبل قاس سبيل العلم بما كان يشعر حين يستمع إلى خطيب بليغ مؤثر توجل به القلوب وتدمع العيون ولكن الأمر تغير الآن فكذبت أمانيه فيه وأصبح مطأطئا رأسه كقائد منكسر يرجع من ساحة الحرب خالي اليد ليعلم كل من أراد أن يسلك هذه السبيل أنها تشيب قبل أوانه وتكلفه فوق وسعه ولو بذل للعلم كل ما عنده لم يعطه إلا بعضا إن التعلم لا يكون مفيدا إلا إذا كان بالتدرج ولا يكون تدرجا إلا إذا كانت مفردات كل علم منظمة من أوله إلى آخره محفوظة في صدره فكان كخريطة دقيقة بين عينيه ويرى كل صغيرة وكبيرة رغم ما كان يشتهي من قفز من موضوع إلى آخر حسب هواه كحال أكثر متنحلي أصحاب الدعوة في التواصل الإجتماعي اليوم . ولو أمعن الطالب النظر في كلمة الدرس علم أنه منتهاه فكما أن ما تكرر استعماله تمحى آثاره شيئا فشيئا حتى لم يبق كذلك تفعل به صحبة العلماء الربانيين لا يعجبه آراه ولا يرى لنفسه قيمة أمام تلك البحار والجبال

Livestream will be late today 10.30

May Allah Give Us Balance And Wisdom Most Aqeeda discussions on social media between muslims are incomprehensible to the common Muslim. Only a few people will show interest and engage with such posts. Although algorithms may bring up such posts frequently, most family members, including parents, relatives, aunties, and cousins, simply want to connect with Allah, as did the early generation. To suggest that this is an old approach to aqeeda or less sophisticated than subsequent movements is to assert that the early generations' set of beliefs differed from what was recorded from them or that they were unaware of future challenges that Muslims would encounter, thus what they believed sufficed. Of course, subsequent generations heavily developed means to combat deviant beliefs, but these would never replace the simple beliefs of earlier generations. When super arguments are beyond the comprehension of the vast majority of your own relatives, how can the entire Ummah be expected to study, understand, and defend them? The Deen that was brought to the Sahabah has always been quite simple: home deen, street deen, village deen. If it works there, with Allah's permission, it will work in the most 'developed' societies on the planet. I have nothing against healthy arguments and rebuttals, especially as this has been a tradition among our experts throughout history. My main concern is that people would exploit this mode of thought to split the ummah with demeaning labels, accusations of disbelief, and erode the Ummah's unity. We are brothers and sisters, and Allah is our Rabb. I pray that Allah gives us balance and hikmah in dealing with our differences, and that we prioritise the resolving the suffering of the Ummah and unity above all else.

Good Podcast for anyone who is going into Hadith studies https://youtu.be/fcqZjtDzwbQ?feature=shared

Passionate People Create Passionate People If I could give you one piece of advice, it would be to study with someone who is enthusiastic about learning and inspires you to read things you would never have considered reading. Teachers that are enthusiastic about their subject will always provide you with insights that might have taken years for the normal person to discover on their own. Some of my teachers had an immense passion for reading as well as for learning about new publications, books, and research. However, it is challenging for students who do not have the luxury of such teachers to appreciate the sensation. Passionate individuals produce passionate individuals. A person who excels in their love of learning long after graduating is quite uncommon. One of my teachers once mentioned to me a passage he was having trouble understanding. The passage was from Sh Anwar Sha Kashmiri's book Mushkilat al-Quran. While explaining a verse in Surah al-Fatiha, the author referenced 'Fa bi Hudahum Muqtadih', a Quranic verse, followed by 'alyawaqeet' in brackets. It took him several hours, he said, deep into the early hours of the morning. He felt a block and decided to perform wudu, pray two rakats, and seek Allah's help. It clicked as soon as he completed that. This book, Al-Yawaqeet wa al-Jawahir, was named after this. This was not just a book I had never seen before, but it also piqued my interest in researching the reference.

My first nahw arabic book 24 yrs ago