💠Striving for Jannah💠

Looking Down upon People And Their Efforts Is a Cause Of Downfall And Regression So Beware Ash-Shaykh Abee Mundhir 'Ammar Al-Hawbanee ((حفظه الله))✍🏻 Among the most dangerous diseases of the heart is for a person to regard himself as being above others and to look down upon his brothers, their deeds, and their efforts. He sees no knowledge except his own knowledge, no daʿwah except his own daʿwah, and no good except that which is accomplished through his hands. The Prophet ((ﷺ)) said: «“It is sufficient evil for a person to look down upon his Muslim brother.”» How many people have been deprived of success because self-admiration entered their hearts and they looked down upon others! Do not belittle a student of knowledge because of his limited knowledge, a caller to Allāh because of his few followers, or a person engaged in good because of his small effort. Perhaps a small deed is made great by sincerity, and perhaps a servant who is unknown among the people is great in the sight of Allāh. Recognize the virtues of your brothers, appreciate their efforts, and rejoice in the good that Allāh brings about through their hands. Beware of self-admiration and arrogance, for the hearts are between two fingers of the Most Merciful, and steadfastness is a blessing that no one can secure for himself. Translated by: Abū Zakariyyah SaadiQ https://t.me/DawahFromYemenEng1 https://t.me/mnamk

https://t.me/DawahFromYemenEng1 https://t.me/AlMaktabahassuniyyah101

Persist in Making Duʿāʾ During Trialling Times Shaykh Salīm Al-Hilāli—may Allāh preserve him—said: Persist in making duʿāʾ during trialling times, for during such times, action decreases and speech increases.  So upon you is to make duʿāʾ. Increase in making duʿāʾ for the people, for the rulers, and for the scholars to be guided and for the truth to emerge. The Prophet ﷺ said:  الْعِبَادَةُ فِي الْهَرْجِ كَهِجْرَةٍ إِلَىَّ “Worship during the period of widespread turmoil is like emigration towards me.” [Sahīh Muslim 2948] ——— Translated by: Bint Hāshim As-Sūdāniyyah Official English Telegram Channel: https://t.me/Dr_SaleemAlhilaly_Eng Official English WhatsApp Channel: https://whatsapp.com/channel/0029VbDX8z2D38CJv81MvL2h Official Arabic Source: https://t.me/Dr_SaleemAlhilaly/3693

💠💠💠 💠💠 💠 بسم الله الرحمن الرحيم 💎 Benefits from the Book 💎  .           حكم تصوير ذوات الأرواح 🎥 Ruling of Making Images of Things that Have a Soul 📷                                       ✒by Shaykh Muqbil bin Hadi al-Wadi (رحمه الله) أقوال السلف في الصور 🖼️ Statements of the Salaf on Pictures 🖼️ 🔹قال أبو بكر بن أبي شيبة حدثنا ابن علية، عن ايوب، عن نافع، عن أسلم، قال لما قدم عمر الشام أتاه رجل من الدهاقين،فقال: إني قد صنعت لك طعاما، فأحب أن تجيء فيرى أهل عملي كرامتي عليك، ومنزلتي عندك -أو كما قال- قال: فقال: إنا لا تدخل هذه الكنائس أو قال: هذه البيع - التي فيها الصور. هذا الأثر صحيح. 🔹 قال البيهقي أخبرنا أبو علي الروذباري، أنبا أبو محمد بن شوذب الواسطي ثنا أحمد بن سنان، ثنا وهب بن جرير ، ثنا شعبة، عن عدي بن ثابت، عن خالد بن سعد، عن أبي مسعود: أن رجلا صنع له طعاما فدعاه، فقال: أفي البيت صورة؟ قال : نعم ، فأبى أن يدخل، حتى كسر الصورة، ثم دخل. هذا أثر صحيح. أبو علي الروذباري إمام وقد ترجم له، وأبو محمد بن شوذب ترجمه الذهبي في "السير" فقال: المقرئ، المحدث أبو محمد عبدالله بن عمر بن أحمد بن علي بن شوذب الواسطي. وبقية السند ثقات معروفون. وقال الحفاظ في "الفتح" (ج٩ ص٢٤٩): سنده صحيح، فالحمد لله 🔹قال أبو بكر بن أبي شيبة في "المصنف" (ج٦ ص٧١): حدثنا وكيع، عن شعبة عن عدي، عن خالد بن سعد، قال: دعا أبو مسعود إلى طعام، فرأى في البيت صورة، فلم يدخل حتى كسرت. عدي هو: ابن ثابت، رمي بالتشيع. وخالد بن سعد مولى أبي مسعود ثقة. فعلى هذا فالأثر صحيح. 🔹Naafah reported on Aslam that he said when Umar came to Shaam a man came to him from Dahaaqeen (the leadership), so he said (to Umar) I have prepared for you some food so I would like for you to come so that my people can see how I have honored you, my house is yours, or how he said. So he (Umar) said, I do not enter these churches or places of worship as they contain pictures. This narration is authentic. 🔹Al-Bayhaqi reported that Abu Ali Al-Rudhbari informed him that Abu Muhammad bin Shawdhab al-Waasati informed him that Ahmad bin Sinaan informed him that Wa'hb bin Jarir informed him that Shurbah informed him that Adi bin Thaabit informed him that Khalid bin Sa'd narrated on Abi Masud that a man prepared some food for him and invited him to his house. So he said to him, "Are there pictures in your house?" So he said yes there are. So Abu Masud refused to enter his house until he destroyed the images then he entered. This narration is authentic. Abu Ali Al-Rudhbari is an imam and that has been documented for him, and Abu Muhammad bin Shawdhab, it was documented by Al-Dhahabi in “Al-Sir” and he said: "The reciter, the muhaddith, Abu Muhammad Abdullah bin Omar bin Ahmed bin Ali bin Shawdhab Al-Wasiti. The rest of the chain of narrators are trustworthy and well-known. Al-Hafiz said in “Al-Fath” (Vol. 9, p. 249): Its chain of transmission is authentic, so we praise Allah. 🔹Abu Bakr Ibn Abi Shaibah recorded in his Musanaf (Vol. 6, pg. 71) Waqeeh narrated to us from Shurbah from Adi on Khalid bin Sa'd who said Abu Masud was invited for food so he saw there were pictures in the house so he didn't enter until they were destroyed. Adi he is Ibn Thaabit, who was attributed to the methodology of the Shia. And Khalid bin Sa'd is the freed slave of Abi Masud and he is trustworthy. So upon that the narration is authentic. 🔸🔹🔸🔹🔸🔹🔸 🖋️Translated by: Abu Yusuf Bilal ibn Howard Robinson ✨"﴿وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ﴾"✨ ﴾And remind, for indeed, the reminder benefits the believers.﴿ https://t.me/Striv4Jannah https://whatsapp.com/channel/0029VbAOWg01XqubPk9tN645

🎙️Abdullah bin Umar (may Allah be pleased with him and his father) said: 📍"Every innovation is going astray, even if the people see it to be good." 📚Source: Ibn Battah recorded it in Al-Ibaaanah (pg. 205)

The Prophet ﷺ was born on the 8th Rabīʿ al-Awwal, not the 12th Shaykh Salīm al-Hilālī—may Allāh preserve him—states: “All the opinions regarding the date of birth of the Prophet ﷺ are suspended (Muʿallaq) without chains of narration. There is no need to consider them, except for the opinion of: the 8th of Rabīʿ al-Awwal, which Imām Mālik transmitted from the prominent Tābiʿī, Muḥammad ibn Jubayr ibn Muṭʿim, with an authentic chain of narration. For this reason, the historians have deemed this opinion reliable, just as Ibn Fāris did in Awjaz al-Siyar (p. 7) and al-Muḥibb al-Ṭabarī in Khulāṣat Siyar Sayyid al-Bashar (1/211). This opinion was recorded by Ibn ʿAbd al-Barr in Al-Istīʿāb (1/18) from Muḥammad ibn Mūsā al-Khwārizmī, and Ibn Kathīr cited it with certainty in Al-Bidāyah wa al-Nihāyah (2/242) on the authority of al-Khwārizmī. Al-Ḥāfiẓ Abū al-Khaṭṭāb Ibn Diḥyah graded this opinion as the most correct in his book Al-Tanwīr fī Mawlid al-Bashīr, and this is also the preferred view of our Shaykh, Imām al-Albānī (may Allah have mercy upon him).” End quote. [Footnote of the book: Al-Ṣaḥīḥ al-Muṣaffā (p. 27)] ——— Translated by: Abū Muḥammad Neẓām Official English Telegram Channel: https://t.me/Dr_SaleemAlhilaly_Eng Official English WhatsApp Channel: https://whatsapp.com/channel/0029VbDX8z2D38CJv81MvL2h

💠💠💠 💠💠 💠         بـسـم اللـــه الرحمـــــن الرحـيـم   🔶 Series from the Lesson of the book Kanz-ul-Atfal (Treasures for the Children) in the Basics of Aqeedah, Tawheed, Fiqh and Seerah 🔶 🖌Written by: Tabeeb Faisal bin Masfar al-Wadi (حفظه الله)               📋 Lesson 80 📋 Book of Biography: A Small Portion of the Biography of the Prophet ﷺ 🔸 396. Who is the grandfather of the Prophet ﷺ ? 🔹 396. Abdul Muttalib ibn Hashim ibn Abdul Munaf 🔸 397. Which tribe was the Messenger of Allaah ﷺ from? 🔹 397. From the Quraish tribe. 💠And the evidence is the hadith of Wathila b. al-Asqa' who reported: I heard Allah's Messenger (ﷺ) as saying: Verily Allah granted eminence to Kinana from amongst the descendants of Isma'il, and he granted eminence to the Quraish amongst Kinana, and he granted eminence to Banu Hashim amongst the Quraish, and he granted me eminence from the tribe of Banu Hashim. [Muslim No. 2276] 🔸 398. Who was his mother? 🔹 398. Aminah bint Wahhab 🔸 399. Did Allaah سُبحانه وتعالى permit him to visit the grave of his mother? 🔹 399. Yes, but he was not permitted to supplicate for her because she died upon shirk. 💠 And the evidence is the hadith of Abu Huraira that he reported: The Messenger of Allah (ﷺ) visited the grave of his mother and he wept, and moved others around him to tears, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me so visit the graves, for that makes you mindful of death. [Muslim No. 976] 🔸 400. Mention some of the suckling mothers of the Messenger ﷺ. 🔹 400. Haleemah As-Sa'adiyyah and Thuwaybah the former slave of Abi Lahab. 💠 And the evidence is the hadith of Umm Habiba, the wife of Allah's Messenger (ﷺ), that she reported that she said to Allah's Messenger (ﷺ): Messenger of Allah, marry my sister 'Azza, whereupon Allah's Messenger (ﷺ) said: Do you like it? She said: Yes, Messenger of Allah, I am not the exclusive wife of yours, and I wish that the person who joins me in good should be my sister. Thereupon Allah's Messenger (ﷺ) said: That is not lawful for me. I said: Messenger of Allah, we discussed that You intend to marry Durrah bint Abu Salama. He (the Holy Prophet) said: You mean the daughter of Abu Salama? She said: Yes, whereupon Allah's Messenger (may. peace be upon him) said: Even if she were not the step-daughter of mine, brought up under my guardianship, she would not have been lawful for me, for she is the daughter of my foster-brother. Thuwaybah gave me suck and to Abu Salama (also), so do not offer to me your daughters and sisters. [Muslim No. 1449] 🔹As for Haleemah Al-Sa'adiyyah, her story is well-known among the people of Al-Sira (Biographies of the Prophet ﷺ) and Al-Maghazi (Battles of the Prophet ﷺ) in her breastfeeding the Prophet ﷺ, and in the incident of his chest cracking. And see that in Sahih Al-Sira by Al-Albani [p. 15] and beyond. ____ 🖋️ Compiled by: Abu Yusuf Bilal Ibn Howard Robinson ✨"﴿إِنَّ هَٰذِهِۦ تَذْكِرَةٌۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا﴾"✨ ﴾Indeed, this is a reminder, therefore whosoever wills, let him take a path to His Lord.﴿ https://t.me/Striv4Jannah https://whatsapp.com/channel/0029VbAOWg01XqubPk9tN645

Thus, whoever wishes to know history correctly should not rely upon reading some dubious books, especially books that have become known for cheap interpolation and for distortion. Perhaps they are among those books that have been handled by the hands of the Jews and Nasaaras, whether closely or from a distance, such as Al-Aghaani by Al-Asfahaani and A Thousand and One Nights. Likewise are the books of the Orientalists who write about Islamic history or write about Arab history, such as The Encyclopaedia of Islam, by a group of Orientalists; History of the Islamic Peoples, by one of the leading German Orientalists, Carl Brockelmann; The Preaching of Islam: A History of the Propagation of the Muslim Faith, by the Christian Orientalist Arnold; and Muslim Studies, by the malicious Orientalist Goldziher. Many of these people present themselves as being characterized by impartiality, academic integrity, and sound criticism, and as though they do not show bias towards any group. Yet they are liars and great fabricators who daub honey with poison. Were it not for the fear of making the discussion too lengthy and departing from the main subject, I would have mentioned some of the misdeeds of these people that they set down in their aforementioned books. (1) ⸻ (1) I have mentioned some of that in my book Ibraaz Al-Haqaaiq, when discussing the disbelievers’ campaign against our Islamic history, on page 476 and the pages following it. Refer to it if you wish.

The objective is simply to derive some lessons and some admonitions from those great and momentous events. Speaking about the Crusader wars which the Nasaaraa — the cross-worshippers (1) — waged against the Ummah of Islaam is a part of our history. This matter necessitates that we pause to examine it and become acquainted with its details, for history repeats itself. It is a school — whoever excels in reading its chapters emerges with tremendous benefits and profound lessons through which, by the permission of Allaah, he attains success, in addition to the other means, the greatest of which is the taqwaa of Allaah, the Exalted. This is because, through his study of history, he will come to know the causes of empowerment and superiority, and so he will follow them. Likewise, through his study of history, he will come to know the causes of defeat and setbacks, and so he will avoid them. For this reason, it is essential that the Muslims possess knowledge of this matter and of this aspect — namely, the history that has been neglected by many Muslims. Many of them know very little about it, nor about what befell their forefathers at the hands of the enemies of Islaam. Even if some Muslims know something of it, they only know a fragmented, brief, and limited account, and in most cases it is distorted. For this reason, we say: History should neither be taken nor learned from sources that are themselves dubious. Rather, sound knowledge of history can only be acquired from its reliable and authoritative sources. Therefore, history should not be taken from actors, television series, or fictional stories, whose directors and producers are not concerned with precision, trustworthiness, and accurate transmission as much as they are concerned with influencing the viewing audience — even through falsehood, which is, in most cases, their prevailing practice. ————— (1) The Nasaaraa became known by this name due to their worship and veneration of the cross, as well as because of their wars, which they called the Crusades, during which they raised the cross and fought in its defense and under its banner. With the numerous Crusader campaigns, the name “Crusaders” became widespread among them.

The Importance of Knowing the Crusader Wars (1) بِسْمِ اللّٰهِ وَالْحَمْدُ لِلّٰهِ وَصَلَّى اللّٰهُ عَلَى نَبِيِّنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ. أَمَّا بَعْدُ: I will speak with you at this same time every day of this blessed month — the month of Ramadhaan of the year (1444 H), in Shaa Allaah — about “Selections from the Crusader Wars against the Muslim Ummah.” (2) And we say “selections” because speaking about the Crusader wars against the Muslim Ummah is vast and extensive, and it requires long times, and a number of works have been authored about it. (3) —————————————————- (1) The English name Crusade is derived from the Spanish word Cruzada, meaning “marked with the sign of the cross.” (Story of Civilization, 11/15). (2) Thus was the name of this series; then I titled it: “Tuhfah Al-Akhyaar bi Dhikr Aham Ma‘aarik Al-Muslimeen ma‘a ‘Ibaad As-Saleeb Al-Ashraar” — “A Gift to the Noble Ones in Mentioning the Most Important Battles of the Muslims with the Evil Cross-Worshippers.” (3) And from them, by way of example: 1. The Crusader Campaign against the Islamic World and the World — (Yuusuf Al-‘Aasi). 2. The Crusader Wars — Dr. Sayyid ‘AbdulFattaah ‘Aashuur. 3. Documents of the Crusader Wars and the Mongol Invasion of the Islamic World — Muhammad Maahir Hamaadah. 4. The Nature of the Crusader Wars — Qaasim ‘Abduh Qaasim.

بسم الله الرحمن الرحيم 💰Spending on a Student of Knowledge Is a Cause of Blessing in One’s Provision💰 🎙️Anas ibn Mālik - may Allaah be pleased with him - said: عَنْ أَنَسِ بْنِ مَالِكٍ - رَضِيَ اللَّهُ عَنْهُ - قَالَ: كَانَ إِخْوَانٌ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ، فَكَانَ أَحَدُهُمَا يَأْتِي النَّبِيَّ ﷺ ـ أَيْ: لِطَلَبِ الْعِلْمِ ـ وَالْآخَرُ يَحْتَرِفُ ـ أَيْ: يَكْتَسِبُ أَسْبَابَ الْمَعِيشَةِ ـ فَشَكَا الْمُحْتَرِفُ أَخَاهُ إِلَى النَّبِيِّ ﷺ، فَقَالَ: «لَعَلَّكَ تُرْزَقُ بِهِ» ـ أَيْ: بِسَبَبِهِ ـ. There were two brothers during the time of the Messenger of Allaah ﷺ. One of them would come to the Prophet ﷺ—that is, to seek knowledge—while the other would work and earn the means of livelihood. So the working brother complained about his brother to the Prophet ﷺ, and he said: “Perhaps you are provided for because of him”—that is, because of him. [Sunan al-Tirmidhī, Hadith No. 2345]: graded as ṣaḥīḥ by Shaykh al-Albānī in as-Silsilah as-Ṣaḥīḥah, Hadith No. 2769. Shaykh al-Wādiʿī said in as-Ṣaḥīḥ al-Musnad (12/1): “This is a ṣaḥīḥ hadith according to the conditions of Muslim.” Explanation of the Hadith 🎙️Al-Qārī - May Allaah have mercy upon him - said: “As for his statement, ‘So the working brother complained,’ it means that he complained about his brother not assisting him in his work. As for his statement, ‘Perhaps you are provided for because of him,’ it means: I hope—or fear—that you are being provided for through the blessing of his righteousness, and not that he is being provided for through your work. Therefore, do not remind him of your craft and hold it over him. The hadith contains evidence for the permissibility of a person leaving worldly occupation and devoting himself to knowledge, righteous action, and preparing provisions for the Hereafter.” Mirqāt al-Mafātīḥ, 8/3328. 🎙️Fayṣal ibn al-Mubārak - may Allaah have mercy upon him - said: “In the hadith there is an indication that whoever devotes himself to Allaah, He will suffice him in his affairs, and that a servant may be provided for on account of another.” Taṭrīz Riyāḍ aṣ-Ṣāliḥīn, p. 78. I (Shaykh Fayṣal) say: The hadith indicates the recommendation of spending on a student of knowledge, sponsoring him, or leaving one’s family in his care with goodness, upon the condition of Ihtisaab [seeking the reward from Allaah], and that the student of knowledge is among those who seek knowledge of the Book and the Sunnah according to the understanding of the Salaf of the Ummah, studying under those known for sound methodology and correct creed. And Allaah knows best. 🖋️Shaykh Fayṣal al-Haashidi Translated by Abu Juwayriyah Nūruddīn Al-Idi An-Nījīrīy t.me/AwfIbnMaalikIsaamicLibrary/977 whatsapp.com/channel/0029VaAjKSJ4dTnLj4gaxv3V Source: t.me/nnnnaan/501 https://t.me/Striv4Jannah

💠💠💠 💠💠 💠        بسم الله الرحمن الرحيم       🚧🚧 New Lesson 🚧🚧 📚The Book of Salaah Chapter : Threats of Leaving off 'Asr Prayer 🔊Lesson 8 🎙️Taught by: Abu Harun Muhammad Taweel (may Allaah preserve him ) 🗓️ 19 Jumada al-Ula 1446 -21/11/24 https://t.me/coreIslamiccourse https://t.me/Striv4Jannah https://whatsapp.com/channel/0029VbAOWg01XqubPk9tN645

More Than Academic Study Studying in a markaz is not merely an academic experience. The purpose is not simply to collect information or complete books. The student seeks knowledge in order to worship Allāh upon clarity, rectify himself, protect his family and benefit others. His prayer, manners, patience, speech and conduct should improve alongside his knowledge. He learns humility by sitting before the scholars and accepting correction. He learns patience when progress is slow. He learns sincerity when no one praises his efforts. He learns discipline by attending, memorising and revising even when he does not feel motivated. The markaz gives a person the opportunity to rebuild his life around the Qurʾān, Sunnah and worship of Allāh. An Open Door for the Serious Student The marākiz of Ahl al-Sunnah in Yemen represent an extraordinary opportunity. A person may arrive without an academic qualification, sit in the lessons of the scholars, learn Arabic, memorise the Qurʾān, study the books of the Salaf and gradually build a firm foundation in the Islamic sciences—all without being charged tuition. The scholars are teaching. The lessons are continuing. The books are being read. The Qurʾān is being memorised. Students are arriving from different countries, beginning from different levels and progressing according to their sincerity, patience and effort. No university qualification stands between the sincere student and the lesson. No expensive tuition fee stands between him and the books of the scholars. No lack of previous study prevents him from beginning with the foundations. The opportunity is present. Travelling to Yemen will not automatically make a person a student of knowledge. The markaz will not memorise his books for him, force him to revise or prevent him from wasting his time. But it will give him something invaluable: An opportunity to live among knowledge, study under the people of knowledge and build his life around the Qurʾān and Sunnah. If he comes merely dreaming while wasting his days, he may remain unchanged. But if he comes with sincerity, discipline, humility and patience—attending, memorising, revising, asking and acting—then he has entered an environment containing immense good. The door is open. The scholars and teachers are present. The path has been established. What remains is for the student to be truthful with Allāh, take the necessary steps and make full use of the opportunity placed before him. ——— Compiled by: Abū Rifq Ādam Source: https://t.me/StudyingInYemen/1132

Over time, words become recognisable, sentences become clearer and lessons that once seemed inaccessible begin to open. Eventually, the student is no longer dependent upon translations for every benefit. He begins to access the books and speech of the scholars directly. This opens a vast world of knowledge. The Student’s Personal Programme The marākiz provide the scholars, teachers, lessons and environment, but the student must still take responsibility for his own progress. A successful student does not merely attend every public lesson without revision or direction. He should have a clear programme suited to his level. This may include: • A daily portion of Qurʾān • A set amount of memorisation • Revision of previous lessons • Foundational books in the essential sciences • Regular Arabic study • Writing and organising benefits • Asking teachers about matters he does not understand • Reviewing lessons with other serious students A beginner should avoid scattering himself across too many books and sciences. It is better to study a small number of foundational texts properly than to begin many books and complete none of them. He should ask the teachers which books are suitable for his level and remain patient upon a structured path. The marākiz contain a wealth of lessons, but the student must learn to benefit from them with order, consistency and purpose. Companionship With Students of Knowledge One of the greatest advantages of the marākiz is the companionship of other students. The company a person keeps has a powerful effect upon his seriousness. In the marākiz, a student may live among brothers who have left their countries for the same purpose. They attend lessons, memorise texts, revise books and encourage one another. A beginner may benefit from students who arrived before him. He can learn how to organise his studies, which books to begin with, how to revise a lesson and how to avoid common mistakes. This companionship can save a student years of confusion. He is no longer attempting to discover the path alone. He sees those who are already walking it. A sincere student may find brothers who encourage him when he becomes weak, correct him when he becomes distracted and remind him why he travelled. Differences Between the Marākiz The marākiz of Ahl al-Sunnah are united upon the Qurʾān, Sunnah and methodology of the Salaf, but they are not identical in every practical detail. They may differ in: • The scholar or Shaykh overseeing the markaz • The number of teachers • The number of students • The books being taught • The number and level of classes • The strength of the Arabic programme • The availability of Qurʾān teachers • The general pace and atmosphere of study Some marākiz are larger and contain a greater number of students and teachers. Others are smaller, quieter and allow the student to remain within a more intimate environment of study. Some may be particularly suitable for a complete beginner, while others may offer greater benefit to a student who already possesses a foundation. A person should therefore consider the scholar, the teaching available, his own level and the environment in which he is most likely to remain consistent. The best markaz for a person is not necessarily the largest or most widely mentioned. It is the one in which he can benefit most, remain disciplined and progress upon a sound programme.

The essential point is that lack of tuition fees and the simplicity of life in the marākiz have opened the door of knowledge to people who may never have been able to afford formal Islamic education elsewhere. The Daily Lessons The precise timetable differs from one markaz to another, but the student’s day is generally organised around the five daily prayers. The senior Mashāyikh commonly deliver public lessons after al-Ẓuhr, after al-ʿAṣr and between al-Maghrib and al-ʿIshāʾ. These lessons may cover: • ʿAqīdah • Tafsīr • Ḥadīth • Fiqh • Manhaj • Sīrah • Arabic language • The books of the Salaf • Other Islamic sciences These public lessons are the main gatherings in which large numbers of students benefit directly from the scholars. The student is able to sit regularly in the lessons of the people of knowledge, listen to their explanations and observe how they connect the evidences, clarify principles and correct misunderstandings. This continued connection is very different from listening to isolated recordings or short clips online. Knowledge is taken gradually. A principle may be repeated in several lessons until it becomes firmly rooted. A student may hear how it is applied to different issues and ask about matters that remain unclear. Over time, he begins to understand not only individual rulings and answers, but the principles and methodology through which the scholars arrive at them. The Durūs Khāṣṣah (Private Lessons) Between the public lessons, the marākiz also have ongoing durūs khāṣṣah: smaller and more focused lessons in which students study according to their level and chosen programme. These lessons may include: • Qurʾān recitation and memorisation • Arabic reading and writing • Naḥw • Ṣarf • Vocabulary and conversation • Tawḥīd and ʿaqīdah • Fiqh • Uṣūl al-fiqh • Ḥadīth • ʿAqīdah • Muṣṭalaḥ al-ḥadīth • Tafsīr • Uṣūl al-tafsīr Sīrah • Farāʾiḍ • Memorisation of Islamic texts Some lessons are taught by the main Shaykh of the markaz, while others are taught by capable teachers and advanced students who have studied under him. Durūs khāṣṣah does not necessarily mean that each student receives an individual teacher. It generally refers to smaller, structured classes outside the main public lessons. Students may be divided according to their level, the book they are studying or the particular science upon which they are focusing. One student may concentrate primarily upon Arabic. Another may memorise the Qurʾān while studying foundational books of ʿaqīdah and fiqh. Another may read more advanced works of ḥadīth, tafsīr or uṣūl. This allows every student to follow a programme appropriate for his present level while continuing to benefit from the larger lessons of the scholars. Beginning as a New Student A beginner should not believe that he must already speak fluent Arabic before coming. Many students arrive with limited Arabic and begin from the foundations. A new student may begin by focusing upon: • Correct Qurʾān recitation • Reading Arabic without difficulty • Essential vocabulary • Basic conversation • Naḥw and Ṣarf • Understanding the speech of the teachers At the same time, he may attend the general lessons from the beginning, even if he initially understands only a small amount. He hears the language of the scholars, becomes familiar with commonly repeated expressions and gradually connects what he studies in Arabic to what he hears in the lessons. Arabic must not be treated as optional. The Qurʾān, Sunnah and books of the scholars are in Arabic. The public lessons are delivered in Arabic, and the student’s ability to benefit directly will increase according to his understanding of the language. However, living in Yemen allows Arabic to move beyond the pages of a textbook. The student hears it in the Masjid, in the lessons, in the shops and throughout his daily dealings. He is continually required to listen, speak, read and understand. At first, progress may appear slow.

An Environment of Knowledge Many people struggle to progress because their surroundings constantly pull them away from knowledge. Their days are consumed by work, commuting, social obligations, entertainment and endless distractions. Knowledge is left for whatever small amount of time remains. In the marākiz, the opposite is possible. The five prayers organise the day. The lessons of the scholars are regular. Smaller classes continue between the public lessons. Students memorise, revise and read together. Instead of attempting to force knowledge into the margins of his life, the student is able to make it his central occupation. He lives among people who discuss books, lessons, memorisation and matters of the religion. He sees students who have travelled from different countries, each progressing according to his ability and level. This environment does not remove the need for discipline, but it gives discipline somewhere to grow. For the sincere student, it can transform seeking knowledge from a distant dream into a daily reality. No Previous Qualification Is Required A person does not need a university degree, school certificate, formal recommendation or previous academic qualification to begin studying in these marākiz. A complete beginner may begin with the foundations, while an advanced student may study the Islamic sciences in greater depth. The marākiz of Yemen cater to students at every level and have long produced scholars and strong students of knowledge. A beginner may begin with Qurʾān recitation, Arabic reading, foundational ʿaqīdah and basic fiqh. An intermediate student may strengthen his Arabic, memorise texts and study books in several sciences. An advanced student may continue into larger works of ḥadīth, tafsīr, fiqh, uṣūl and other disciplines. Each person can focus on his own level and progresses gradually. There is generally no complicated admissions process, competitive examination or fixed academic year that a student must wait for. The lessons continue throughout the year, and a person may begin according to the arrangements of the particular markaz. The absence of academic entry requirements, however, does not mean that there are no standards. The true requirements are sincerity, seriousness, patience, good manners and consistency. A person should come intending to learn, act upon what he learns and remain patient upon the path of seeking knowledge. Yemen will not memorise a student’s lessons for him or force him to attend. Merely living near a markaz will not benefit the person who wastes his days. But for the sincere and disciplined student, the marākiz provide continuous opportunities to learn, memorise and progress. How Much Does It Cost to Study? All praise belongs to Allāh عزوجل, tuition is not charged for attending the lessons in the marākiz of Ahl al-Sunnah. The scholars and teachers teach the Qurʾān, Sunnah, Arabic language and the various Islamic sciences without requiring students to pay tuition fees. There is no yearly university fee and no price attached to sitting in the lessons of the scholars. Knowledge of the Qurʾān and Sunnah is a light and a favour from Allāh سبحانه وتعالى. Allāh عزوجل says: {ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ} “That is the bounty of Allāh, which He gives to whom He wills.” Among the great blessings of the marākiz is that an unmarried student may live simply within the Masjid and, according to the arrangements of the markaz, be provided with basic accommodation and food. A person may therefore arrive with very little—or even no money—and still find an opportunity to live and seek knowledge. A married student may live with his family outside the markaz while continuing to attend the lessons and follow his programme of study. The lives and practical arrangements of unmarried and married students differ considerably, and each will be discussed separately in dedicated articles.