Massoud Vahedi

فائدة نفيسة في الفرق بين الشرح والحاشية (التعليق) قال الشيخ محمد بن أحمد بن عبدالباري الأهدل -رحمه الله- (ت: ١٢٤١ه) في كتابه "نشر الأعلام": 《الشرح لغة: الكشف، واصطلاحًا: ما يكشف معاني الألفاظ. ومن وظائف الشارح: ــ ذكر الدليل والتعليل ــ والقواعد المحتاج إليها ــ وذكر قيود المسألة وشروطها ــ وضم زيادات نفيسة ــ والإتيان بالصواب بدلا عن غيره ــ وتوضيح العبارة وقال بعضهم في الفرق بين الشرح والتعليق: إن الشرح من شأنه أن يكون متكفِّلًا برفع كل إبهام، ودفع كل إيهام. بخلاف التعليق فمن شأنه الاقتصار على بعض المهم، والعناية ببعض الملم》انتهى.

تنبيه مهم: قال في "الروض المربع" (١/ ٢٢٦): • (وله رد السلام إشارة. • والصّلاةُ عليه ﷺ عند قراءة ذكره في نفل). قوله: (وله رد السلام إشارة)، الحكم هنا: للإباحة. + قوله: (والصلاة عليه ﷺ...) إلخ الحكم فيه: للاستحباب، وليس للإباحة.. وعليه: فإن "الواو" في قوله: (والصلاة عليه..) استئنافية، وليست عاطفة، بل هي لابتداء مسألة أخرى لا تعلق لها بالمسألة التي قبلها في الحكم..

قال ابن هشام صاحب السيرة: "الشافعي كلامه لغة يحتج بها."

قال أحمد بن حنبل : لزمت هشيما أربع سنين ، أو خمسا ، ما سألته عن شيء ، إلا مرتين هيبة له ، وكان كثير التسبيح بين الحديث ، يقول بين ذلك : لا إله إلا الله ، يمد بها صوته .

Shaykh Muqbil ibn Hadi al-Wadi'i said: "I do not know of any scholar whose students loved him more than Hushaym ibn Bashir." Hushaym ibn Bashir al-Wasiti (d. 183 AH) was one of the most important hadith scholars of Iraq, and the teacher of Imam Ahmad ibn Hanbal and other prominent scholars. Due to his piety and love for the prophetic tradition, he was praised immensely by all his students, who would become great transmitters and scholars of Islam in their own right.

Shaykh Ahmad al-Qu'aymi's supercommentary (Hashiyah) of the important Hanbali work al-Rawd al-Murbi' has been published. This work is 7 volumes long. Considering the Shaykh's precision, thoroughness, and well-formulated taqrirat on intra-Hanbali differences of opinion, this will very likely be the best supercommentary on al-Rawd al-Murbi'.

"Muslims, too, had their scientists and methods, as indeed did the Chinese, the Indians, the Mayans, and the Egyptians. The terminology used by Muslim scientists is interesting. Istidal implied experimentation, measurement and observation; istiqra' is identical to the empirical, inductive method which was used five hundred years before Bacon; istinbat could be described as the analytical method. Muslim scientists contributed much to the advancement of the sciences which was then absorbed into the European tradition. Ibn Sina’s (Avicenna; d. 1037) textbook on medicine was a standard work in Eu- rope until the nineteenth century; al-Haytham (d. 1039) founded the science of optics; in the twelfth century al-Khazini recorded the specific gravity of fifty substances, which compares remarkably well with today’s results. There was no interest in this subject in Europe until Robert Boyle conducted his experiments five hundred years later." - Fazlun M. Khalid

"Among the Six Books, the works with the highest chains* are al-Bukhari, Ibn Majah, and al-Tirmidhi. They have thulathiyat (ثلاثيات) in their works, where between them and the Prophet 'alayhi al-Salam there are only three people. Bukhari has a large number of thulathiyat, whereas Ibn Majah has five, with all of them being weak. Al-Tirmidhi only has one, with its authenticity being debatable. As for Muslim, Abu Dawud, and al-Nasa'i, the highest that is found in them are ruba'iyyat (رباعيات), where there are four intermediaries." - Sh. Khalid al-Dhafiri * where there are a lower number of intermediaries between the collector and the Prophet 'alayhi al-Salam.

4. Learning it to predict eclipses is hated (makruh), since this casts fear in the hearts of some people. Or it could alternatively cause people to prepare sightseeing the eclipse beforehand and taking it as a form of entertainment. 5. Learning it to understand the movement of the moon, its phases, and altitudes/latitudes, is permissible. - summarized from Dr. Ahmad Saad al-Azhari, "Introduction to 'Ilm al-Falak"

The study of astronomy can assume one of the five legal rulings (al-ahkam al-khamsah), depending on the purpose for which it is used. 1. If it is for ensuring our prayer is performed in the right time and direction, it can be either a collective obligation (if multiple people have the capacity to learn and make use of the field's teachings) or even an individual obligation (fard al-'ayn) if a person in a village or city is the only one proficient in it. 2. If it is used for ensuring safe navigation in the lands and seas, it is recommended, since it will help one to traverse the right path in their journey, or find the right path if one is lost. 3. Learning it to foretell events in the world due to the movement of planets is prohibited, since only Allah has knowledge of the unseen.

"If Allah wanted us to study with books alone and without the guidance of teachers, He would have revealed the Qur'an without any Prophet." - Dr. Ahmad Saad al-Azhari

قال الكيرانوي في فوائد في علوم الفقه ص ٦ : ( ينبغي أن يعلم أن ضعف أدلة المقلدين وأجوبتهم ليس دليلا على ضعف مذهب الإمام لأنه يمكن أن يكون ذلك لقصور أفهام المقلدين وعدم وصولهم إلى كنه قول الإمام ومأخذه فلا ينبغي أن يعتقد بضعف أدلة المقلدين وأجوبتهم ضعف مذهب الإمام بل ينبغي أن يطلب له دليل أو جواب آخر ولا يترك التقليد لمجرد توهم ضعف المذهب لأن حكم الضعف على مذهب المجتهد من شأن المجتهد دون المقلد)

I was asked the other day how I've memorised all the death dates of major scholarly figures in the past, as I often cite them in conversations. I'll start with the good news. I've never actually sat down to memorise death dates as a dedicated task, and neither should you. That would sound boring and not something I'd recommend. The best way to memorise the dates is to do so passively or by indirectly giving dates more importance in your studies. I'd recommend three ways you can do that: (1) Whenever you write a scholar's name in your notes, always accompany the name with their death date. E.g. "Abu Hanifah (d. 150)" Each time you write their name and date will serve as a reminder of the year they passed away. (2) When learning about a scholar, situate information about them according to an approximate timeline. E.g. if you identify a teacher-student relationship, like Ibn Taymiyyah (d. 728) and Ibn al-Qayyim (d. 751), then not only have you situated both figures in the same century which makes it easier to remember, but you can also assume the student died after the teacher. (3) Organise your digital library according to death dates. Whenever you name a document or folder, start with the death date. E.g. "(d. 660 AH) al-Izz ibn Abd al-Salam - al-Qawa'id al-Kubra" By doing this, you not only organise the list of documents chronologically, but everytime you look for the document or browse through your folder, you remind yourself of the year the scholar passed away. It also serves as a quick personal database for death dates which can be quite handy. So there you go, my friends! Sometimes it's not about having a good memory more than it is about study techniques. If you do this over a long enough time period, you'll have the database of death dates stamped in your head.

تميز هذا الكتاب بمؤلفه، وبالجهد المبذول من فضيلة المحقق؛ حيث حرر المذهب تحريراً جيداً. والكتاب يعتبر مدخلاً مهماً لفهم قواعد ابن رجب -رحمه الله-.

Share knowledge and any 'ilmi discoveries with your peers and fellow seekers. There is a barakah found in sharing new works/courses/quotations and being open with others. If you're safekeeping pathways of knowledge to yourself and depriving your friends of them, then you are very likely suffering from a hidden disease, where you want to always 'top' your peers. You will find yourself deprived at the time you least expect it.

Read about Abū Muslim al-Khurāsānī, an Abbasid commander and pioneer, and you will realize that this fabricated tradition literally seems to be describing him. - A heart of iron - Statesman - A career rife with backstabbing - Caller to the cause of Āl Muḥammad - Widely (and almost exclusively) known by his kunya - Surname is a region - Long hair - Systematically assassinated and executed various Abbasid founders