Bilal Ali’s Commonplace Book
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A channel for archiving and sharing a collection of notes, quotations, and observations I’ve gathered over time primarily in the field of the Sacred Sciences.
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Channel Posts
| 2 |  No text... | 105 |
| 3 | قال الحافظ الذهبي رحمه الله:
لعنَ اللهُ الذَّكَاءَ بِلَا إِيمَانٍ، وَرَضِيَ اللهُ عَنِ الْبَلَادَةِ مَعَ التَّقْوَى.
[سير أعلام النبلاء] | 390 |
| 4 | استاد_محترم_حضرت_مولانا_محمد_احسان_الحق_صاحب_نور_اللہ_مرقدہ_کی_حیات.pdf | 408 |
| 5 | تنبيه في التمييز بين ثلاثة من أعلام «خيرآباد»
قد يشتبه على بعض الباحثين أمر ثلاثة من الأعلام المنسوبين إلى خيرآباد، وهم جدٌّ وابنٌ وحفيد، فحسنٌ أن يُفرَّق بينهم:
١ ـ فضل إمام الخيرآبادي (ت ١٢٤٣هـ)
وهو الجد، العالم الفاضل، صاحب «المرقاة» في علم المنطق، وله تلخيص «الشفاء» للشيخ الرئيس ابن سينا.
٢ ـ فضل حق الخيرآبادي (ت ١٢٧٨هـ)
وهو ابن فضل إمام الخيرآبادي، وصاحب الكتاب المشهور في الحكمة «الهدية السعيدية»، وله حاشية شهيرة على «الأفق المبين» للمير باقر الداماد، وحاشية على شرح القاضي مبارك على «سلم العلوم» في المنطق، وهي المعروفة بـ «الحاشية الكبرى».
٣ ـ عبد الحق الخيرآبادي (ت ١٣١٦هـ)
وهو ابن فضل حق الخيرآبادي، وصاحب الشرح المشهور على «هداية الحكمة» للإمام أثير الدين الأبهري، وله حاشية على «مير زاهد»، وحاشية على شرح القاضي على «سلم العلوم»، المعروفة بـ «خاتم الحواشي».
فهؤلاء ثلاثة من أعلام أسرة خيرآباد العلمية، تعاقبوا في العلم جيلا بعد جيل: الجد، ثم الابن، ثم الحفيد.
رحم الله هذا النسل المجيد، من الجد إلى الحفيد، ونفعنا بعلومهم، وأفاض علينا من بركاتهم، آمين.
تنبيه:
للعبد الضعيف أسانيد متصلة إلى كل واحد من هؤلاء الأئمة الثلاثة، بحمد الله تعالى.
محمد حامد آبيارا
معهد الإمام الكشميري
١٧ ربيع الأول الشريف ١٤٤٨هـ | 408 |
| 6 | # Reasons to Write – A Brief History
al-salamu alaykum
This week I translated a few pieces related to writing, including issues about the reasons to write. The author of the pieces died in the 10th century AH. I knew he was repeating the same reasons I had seen in Ibn Ḥazm and Ibn Khaldūn, so I decided to do a bit of research on what past scholars had said about the reasons for writing, placing them in chronological order.
ʿUmar ibn ʿAbd al-ʿAzīz (d. 101 AH) gives the earliest dated answer, and it is a fear rather than an ambition. Writing to his governor to have the ḥadīth of the Prophet (may Allah bless him and give him peace) collected and written down, he says: “for I fear the effacing of knowledge and the passing away of the men who hold it.” The ḥadīth scholars made a literature of the question after him – al-Khaṭīb al-Baghdādī devoted a whole book to it, Taqyīd al-ʿilm, “binding knowledge in writing” – and their answer is custodial: one writes because the people who remember will die.[1]
al-Jāḥiẓ (d. 255 AH) puts it as a comparison, not a duty: “The pen leaves the more lasting mark,” he reports, “and the tongue is the more given to babble”; and “a book is read in every place and studied in every age, while the tongue does not pass beyond its hearer.” The claim is not that writing is nobler than speech – rather that writing travels, in space and in time, while speech does not.[2]
The circle of ʿAbd al-Ghanī ibn Saʿīd al-Azdī (d. 409 AH) reduces it to two: “A man who sets himself to compose should not turn aside from two aims: either he originates a meaning, or he originates an arrangement and a frame. Whatever falls outside these two is blackening paper and decking oneself in the ornament of waste.” Both aims are acts of making; neither is transmission.[3]
Ibn Ḥazm (d. 456 AH) gives the count that everyone after him uses: “the seven kinds outside which no sensible man writes” :
1. a thing nobody reached before, which he originates;
2. a thing left short, which he completes;
3. a thing closed up, which he explains;
4. a thing overlong, which he abridges, without losing any of its meanings;
5. a thing scattered, which he gathers;
6. a thing jumbled, which he puts in order; and
7. a thing its author got wrong, which he sets right.
He does not present the seven as his own, and he is not writing about writing: he is cataloguing the books of al-Andalus, and the seven are his filter for which of them deserve naming. “As for writings that fall short of the rank of others,” he says, “we did not trouble to mention them – and of those, among our own countrymen, there are more than we could compass.”[4]
al-Khaṭīb al-Baghdādī (d. 463 AH) makes composing a method rather than a result. “Nobody masters ḥadīth,” he says, “or stands upon its difficulties, or makes out what is hidden of its uses, except a man who gathers what is scattered of it and joins one part to another.” On this account, a scholar does not write because he has finished learning. Writing is how the learning is done.[5]
Ibn al-Jawzī (d. 597 AH) gives the motive its least flattering name and defends it anyway: “Long hope is blameworthy in men, except in scholars – for were it not for their hope, they would neither compose nor write.” The vice that ruins everyone else is the one thing that gets books finished.[6]
[…]
Full post available here:
https://www.patreon.com/musafurber/posts/reasons-to-write-168058426 | 408 |
| 7 | [تلازم العلم و التَّصَوُّف]
قال الحافظ الذَّهَبي رحمه الله تعالى: (العالم إذا عري من التَّصَوُّف والتأله، فهو فارغ، كما أن الصُّوفِي إذا عري من علم السنة، زلَّ عن سواء السبيل).
المصدر: : «سير أعلام النبلاء» 15: 410. | 360 |
| 8 | حضرت مولانا محمد یونس جونپوری.pdf | 397 |
| 9 | طلبہ (تخصص فی الحدیث) کو نو (9) گھنٹہ مطالعہ میں وقت صرف کرنا چاہیے،صبح میں چار گھنٹے،ظہر کے بعد دو گھنٹے،اور رات میں تین گھنٹے۔ شیخ عبد الحلیم چشتی النعمانی صاحب رح
بینات خاص نمبر ص 484۔۔۔۔۔ | 575 |
| 10 |  Shaykh Ḥasan Bukhārīs findings in this particular chapter are quite interesting, as he demonstrates with istiqrāʾ of Sharḥ Mushkil al-Āthār that Ṭaḥāwīs understanding and application of takhṣīṣ al-ʿām in this work, was in line with the majority of Uṣūliyyūn rather than the Ḥanafī Uṣūliyyūn, who are much more restrictive in their definition and conditions for takhṣīṣ.
https://t.me/bahruloom | 547 |
| 11 | +1 صحيح_البخاري_مقاربة_تراثية_ورؤية_معاصرة_٢.pdf | 582 |
| 12 |  صحيح البخاري مقاربة تراثية و رؤية معاصرة ٢
تحرير: سردار دميرل، حمزة البكري، أحمد صنوبر
ناشر: جامعة ابن خلدون | 571 |
| 13 | Sent from WhatsApp
wa.me/+16307450116?source=exsh | 1 |
| 14 |  No text... | 641 |
| 15 |  No text... | 646 |
| 16 | From Anfās ‘Īsā pg. 427-428 | 607 |
| 17 |  +1No text... | 641 |
| 18 |  Mawlana Manazir Ahsan Gilani recalling the excellency of Shaykh al-Hind's gun shooting.
Also laments over the weakness of ulama in his era, contrasting them to the sufiyyah of previous eras who were masters of this sort of stuff.
منقول | 589 |
| 19 | «والبدر العيني أسنُّ من الحافظ ابن حجر، وقد سمع عليه ابن حجر حديثًا من مسلم، وحديثين من مسند أحمد»
— إمام العصر العلّامة أنور شاه الكشميري
— فيض الباري: ١/١٧٠
يقول العبد الفقير محمد حامد آبيارا : لعلَّ في العبارة تسامحًا قليلًا من الناسخ؛ فإنَّ البدر العيني كان أسنَّ من الحافظ ابن حجر باثنتي عشرة سنة، وقد سمع عليه ابن حجر حديثين من «صحيح مسلم» وحديثًا من «مسند أحمد»، كما ترجم له في جملة شيوخه في كتابيه: «المجمع المؤسس للمعجم المفهرس» و«رفع الإصر عن قضاة مصر».
هذا وقد ذكر السخاوي في «الضوء اللامع» أنه رأى العيني يسأل ابن حجر، حين جاء لعيادته في مرض موته، عن مسموعات زين الدين العراقي.
وهذا يدل على أنَّ ما كان بين الإمامين من منافسة علمية لم يقطع حبل الإفادة، ولم يحل دون الأخذ والاستفادة؛ بل ظلَّت مجالس العلم تجمعهما، ويأخذ أحدهما عن الآخر، مع بقاء ما بينهما من التنافس العلمي. | 594 |
| 20 | 003 Dr. Mehmood Ghazi.pdf | 1 087 |
