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پستهای کانال
Shaykh al-Islām Badr al-Dīn al-ʿAynī al-Ḥanafī’s Dislike of Praying in al-Azhar
🔴 al-Imām Badr al-Dīn al-ʿAynī would openly state that praying in al-Azhar was disliked (makrūh) because its endower (wāqif) was a Rāfiḍī who insulted the Ṣaḥāba.🔴
📌 • Shams al-Dīn al-Sakhāwī, al-Ḍawʾ al-Lāmiʿ, 10:133.
| 2 | Guarding one's time is among the most important etiquettes and means of seeking knowledge, indeed, among the most important concerns of a person's whole life, since time once passed never returns, being part of one's lifespan, diminishing with every moment. Examining the conditions of the salaf, the scholars, kings, princes, and other great figures, we find them more jealous of their time than the miser is of his wealth!
al-Ḥasan al-Baṣrī 🇧🇳 said:
🔴I encountered people, each more covetous of his lifespan than of his dirhams and dinars.🔴
📌 • al-Zuhd by Ibn al-Mubārak (p. 4).
The imām of Arabic grammar, al-Khalīl ibn Aḥmad al-Farāhīdī 🇧🇳, divided time into three:
🔴A time that has passed and will never return; a time you are presently in, observe how it slips from you; and a time you await, which you may never reach!🔴
📌 • Ṭabaqāt al-Ḥanābila (1/288).
This division mirrors the tenses of the Arabic verb [azminat al-fiʿl]: past [māḍī], ongoing present [muḍāriʿ], and future imperative [amr mustaqbalī].
A wise man said:
🔴Whoever spends a day of his life without fulfilling a due right, discharging an obligation [farḍ], founding lasting glory (i.e., leaving it as a legacy), earning praiseworthy renown, establishing some good, or gleaning knowledge, has wronged his own day and wronged himself.🔴
📌 • Adab al-Dunyā wa-l-Dīn, by al-Māwardī (p. 57).
So if you are afflicted with squandering time, know you are in grave danger, your lifespan will be wasted in this world, your deeds in the Hereafter.
Reflect on the words of Sayf al-Yamānī:
🔴Among the signs of Allāh's turning away from a servant is that He occupies him with what does not benefit him🔴
📌 • Ṭabaqāt al-Muḥaddithīn by Abū al-Shaykh al-Aṣbahānī (3/292).
So rouse yourself, and gather what remains of your lifespan!
The great scholars, in their own years of study, were careful not even to let the pages rustle loudly as they turned them before their teachers, let alone raise their own voices!
On the authority of Ḥarmala ibn Yaḥyā: I heard al-Shāfiʿī 🇧🇳 say:
🔴I do not know that I ever acquired anything of ḥadīth, the Qurʾān, naḥw, Arabic, or anything else of benefit, except that I employed adab in it , this I did from early on; it was my nature. When I came to Medina and saw in Mālik ibn Anas such reverence and veneration for knowledge, I increased in this even further, until I would sometimes be in his gathering, wishing to turn a page, and would turn it ever so gently out of reverence for him, so he would not hear its rustle.🔴
📌 • Tārīkh Dimashq, (14/293).
From ʿAlī ibn Abī Ṭālib 🇧🇳:
🔴Among the scholar's due upon you: that you greet the group generally but single him out for salutation; sit facing him; never gesture with your hand in his presence, nor let your eye wander from him; never contradict what he has said by citing another; never backbite anyone before him; never whisper in his gathering; never pull at his garment; never press him when he shows reluctance; and never tire of prolonged companionship with him, for he is like a date-palm, and you wait for whatever may fall to you from it.🔴
📌 • al-Majmūʿ Sharḥ al-Muhadhdhab, (1/36).
Beneficial knowledge [al-ʿilm al-nāfiʿ] is true sustenance, the most rightful thing for a servant to ask be increased.
Allāh commanded His Prophet:
🤩And say: My Lord, increase me in knowledge.🤩(Qurʾan 20:114).
The Prophet ⚡️ used to supplicate:
🔴O Allāh, I ask You for beneficial knowledge.🔴 Ibn Mājah (925).
He ⚡️ also told his Ṣaḥāba:
🔴Ask Allāh for beneficial knowledge, and seek refuge from knowledge that does not benefit.🔴 Ibn Abī Shayba (26712). | 268 |
| 3 |  On the Etiquette of Seeking Noble Knowledge — al-Dars al-Sādis fī Ādāb Ṭalab al-ʿIlm al-Sharīf
A father's counsel to his son on the etiquette of study, a piece belonging to the classical adab [proper conduct] literature written for students of the religious sciences.
🔴O my son: apply yourself to the pursuit of knowledge [ṭalab al-ʿilm] with diligence and energy, and guard your time so closely that none of it slips away without your having gained benefit from some point of learning.⁽¹⁾
🔴O my son: study your assigned lessons carefully before hearing them from the teacher in the lesson-circle, and if some point proves obscure to you, do not disdain⁽²⁾ to put it before one of your brothers so that you may work through its understanding together, and do not move from one point to the next before you have fully grasped the first.
If the teacher has seated you in the place he has assigned you, do not sit elsewhere; and if one of your brothers wrongfully takes that seat, do not dispute with him or revile him, but bring the matter to your teacher so that he may remove him⁽³⁾ and seat you in your designated place.
🔴O my son: when the teacher begins reciting the lesson, do not let yourself be diverted from him by talk or by discussion with your brothers, but listen to what he says with complete attentiveness.
Beware of occupying your mind with anything else, with passing mental preoccupations⁽⁴⁾, during the lesson; and if a point remains obscure to you after it has been established, ask the teacher, with courtesy and full propriety, to repeat it.
Beware of raising your voice at your teacher,⁽⁵⁾ or disputing with him if he turns away and does not attend to what you say.
🔴O my son: if a student oversteps the bounds of proper conduct [adab] before his teacher, his standing falls in the eyes of both his teacher and his brothers, and he deserves correction [taʾdīb] and rebuke [zajr] for his lack of adab.
O my son: if you do not hold your teacher in a respect greater even than your respect for your father, you will gain nothing from his learning or his lessons.
🔴O my son: the adornment of knowledge [zīnat al-ʿilm] is humility [tawāḍuʿ] and adab. Whoever humbles himself for Allāh's sake, Allāh raises him⁽⁶⁾ and instills love for him in His creation; and whoever grows arrogant and behaves badly falls from people's eyes, and Allāh instills hatred for him in their hearts, so that he can scarcely find anyone to honor him or show him compassion.⁽⁷⁾
🔴O my son: nothing is more harmful to the seeker of knowledge [ṭālib al-ʿilm] than the displeasure of teachers and scholars; so beware, O my son, of angering any teacher or behaving discourteously before him, for the very least that a teacher's displeasure produces is deprivation and estrangement.
So accept, O my son, this counsel [naṣīḥa] of mine, seek the pleasure of your teachers, and ask them to pray for you for spiritual opening [fatḥ], that Allāh may answer their supplication on your behalf.
And when you are alone with yourself, multiply your duʿāʾ and fervent entreaty to Allāh Taʿālā, that He grant you beneficial knowledge [al-ʿilm al-nāfiʿ]⁽⁸⁾ and the acting upon it [al-ʿamal bihi];⁽⁹⁾ truly your Rabb is the Hearer of duʿāʾ, vast in generosity and bounty. | 569 |
| 4 | Works Devoted to the Takhrīj of the Aḥādīth and Āthār Mentioned in al-Hidāyah fī Sharḥ Bidāyat al-Mubtadī
1. Al-Tanbīh ʿalā Aḥādīth al-Hidāyah wa al-Khulāṣah — ʿAlāʾ al-Dīn ʿAlī ibn ʿUthmān al-Māridīnī, Ibn al-Turkumānī — d. 750 AH.
2. Naṣb al-Rāyah li-Aḥādīth al-Hidāyah — ʿAbd Allāh ibn Yūsuf al-Zaylaʿī — d. 762 AH.
3. Al-ʿInāyah fī Maʿrifat Aḥādīth al-Hidāyah — Muḥyī al-Dīn ʿAbd al-Qādir ibn Muḥammad ibn Muḥammad ibn Naṣr Allāh al-Qurashī al-Ḥanafī — d. 775 AH.
4. Al-Dirāyah fī Takhrīj Aḥādīth al-Hidāyah — Aḥmad ibn ʿAlī ibn Ḥajar al-ʿAsqalānī — d. 852 AH.
5. Munyat al-Almaʿī fīmā Fāta min Takhrīj Aḥādīth al-Hidāyah — Abū al-ʿAdl Qāsim ibn Quṭlūbughā Zayn al-Dīn al-Ḥanafī — d. 879 AH. | 325 |
| 5 | Works Devoted to Commenting upon, Abridging, Annotating, and Explaining the Obscure Vocabulary of al-Hidāyah
1. Sulālat al-Hidāyah — Ibrāhīm ibn Aḥmad ibn Barakah al-Mawṣilī — d. 652 AH.
2. Al-Fawāʾid al-Fiqhiyyah — ʿAlī ibn Muḥammad ibn ʿAlī al-Ḍarīr al-Bukhārī al-Rāmishī — d. 667 AH.
3. Nihāyat al-Kifāyah fī Dirāyat al-Hidāyah — ʿUmar ibn ʿUbayd Allāh al-Maḥbūbī, Ṣadr al-Sharīʿah al-Awwal — d. 672 AH.
4. Al-Wiqāyah ilā Masāʾil al-Hidāyah — Maḥmūd ibn ʿUbayd Allāh al-Maḥbūbī — d. 673 AH.
5. Al-Kifāyah fī Sharḥ al-Hidāyah — Maḥmūd ibn ʿUbayd Allāh al-Maḥbūbī — d. 673 AH.
6. Al-Jalāliyyah fī Sharḥ al-Hidāyah — ʿUmar ibn Muḥammad al-Khabbāzī — d. 691 AH.
7. Takmilat al-Fawāʾid — Muḥammad ibn Aḥmad al-Qūnawī — d. 691 AH.
8. Al-Ghāyah fī Sharḥ al-Hidāyah — Aḥmad ibn Ibrāhīm al-Surūjī — d. 710 AH.
9. Al-Nihāyah Sharḥ al-Hidāyah — Ḥusām al-Dīn Ḥusayn ibn ʿAlī al-Sughnāqī — d. 710 AH.
10. Sharḥ al-Hidāyah — Isḥāq ibn ʿAlī ibn Yaḥyā al-Ḥanafī — d. 711 AH.
11. Sharḥ al-Hidāyah — ʿAlāʾ al-Dīn ʿAbd al-ʿAzīz ibn Aḥmad al-Bukhārī — d. 730 AH.
12. Sharḥ al-Hidāyah — Aḥmad ibn ʿUthmān al-Māridīnī, Ibn al-Turkumānī — d. 744 AH.
13. Miʿrāj al-Dirāyah ilā Sharḥ al-Hidāyah — Muḥammad ibn Muḥammad al-Kākī — d. 749 AH.
14. Al-Kifāyah fī Mukhtaṣar al-Hidāyah — ʿAlāʾ al-Dīn ʿAlī ibn ʿUthmān al-Māridīnī, Ibn al-Turkumānī — d. 750 AH.
15. Sharḥ al-Hidāyah — ʿAlāʾ al-Dīn ʿAlī ibn ʿUthmān al-Māridīnī, Ibn al-Turkumānī — d. 750 AH.
16. Ghāyat al-Bayān wa Nādirat al-Aqrān — Qiwām al-Dīn Amīr Kātib al-Itqānī — d. 758 AH.
17. Al-Kifāyah Sharḥ al-Hidāyah — Jalāl al-Dīn al-Khwārazmī al-Kurlānī — d. 767 AH.
18. Al-Tawshīḥ — ʿUmar ibn Isḥāq al-Ghaznawī al-Hindī — d. 773 AH.
19. Al-Riʿāyah fī Tajrīd Masāʾil al-Hidāyah — Muḥammad ibn ʿUthmān ibn Mūsā, Ibn al-Aqrab — d. 774 AH.
20. Al-Takmilah fī Fawāʾid al-Hidāyah — Maḥmūd ibn Aḥmad al-Qūnawī — d. 777 AH.
21. Al-ʿInāyah fī Sharḥ al-Hidāyah — Akmal al-Dīn Muḥammad ibn Maḥmūd al-Bābartī — d. 786 AH.
22. Al-Tanbīh ʿalā Mushkilāt al-Hidāyah — ʿAlī ibn ʿAlī ibn Muḥammad ibn Abī al-ʿIzz al-Dimashqī — d. 792 AH.
23. Al-Bināyah fī Sharḥ al-Hidāyah — Badr al-Dīn Maḥmūd ibn Aḥmad al-ʿAynī — d. 855 AH.
24. Fatḥ al-Qadīr lil-ʿĀjiz al-Faqīr — Kamāl al-Dīn Muḥammad ibn ʿAbd al-Wāḥid Ibn al-Humām — d. 861 AH.
25. Natāʾij al-Afkār fī Kashf al-Rumūz wa al-Asrār — Aḥmad ibn Qūrd, Qāḍī Zādah — d. 988 AH.
26. ʿUddat Aṣḥāb al-Bidāyah wa al-Nihāyah fī Tajrīd Masāʾil al-Hidāyah — Muḥammad ibn Aḥmad Ibn Ṭāsh Kubrā Zādah — d. 1030 AH.
The bibliographical sources confirm that the literature on Al-Hidāyah extends considerably beyond this list, with numerous additional shurūḥ, ḥawāshī, mukhtaṣarāt, and related works. | 310 |
| 6 |  al-Hidāyah fī Sharḥ Bidāyat al-Mubtadī — Its Shurūḥ and Works on the Takhrīj of Its Aḥādīth
The book al-Hidāyah fī Sharḥ Bidāyat al-Mubtadī by Imām al-Marghīnānī 🇧🇳, was one of the most eminent compilations and important commentaries produced by the Ḥanafīs for the exposition of the madhhab. In it, he brought together the positions of the leading scholars of the madhhab, both among the aṣḥāb and their followers, concerning Ḥanafī fiqh.
This book represented an advanced stage in the scholarly writings of Imām al-Marghīnānī, who is regarded as one of the scholars who established and systematized the principles of the Ḥanafī madhhab. Despite the works he had authored before it, this was the book he was most satisfied with. It received acceptance among the scholars during the author’s lifetime because he adopted in it an approach characterized by critical verification and clarification in dealing with legal questions.
Imām al-Marghīnānī’s al-Hidāyah is an abridgement of his work Kifāyat al-Muntahī fī Sharḥ Bidāyat al-Mubtadī. al-Marghīnānī first composed Bidāyat al-Mubtadī, then wrote an extensive commentary upon it entitled Kifāyat al-Muntahī fī Sharḥ Bidāyat al-Mubtadī. After completing the commentary, he realized the enormous size of the work, so he subsequently abridged it and named the abridgement al-Hidāyah fī Sharḥ al-Bidāyah. It is distinguished by its combination of aḥādīth, āthār, and the aqwāl of the aʾimmah, both from within and outside the madhhab.
In composing it, Imām al-Marghīnānī followed the methodological pattern of Muḥammad ibn al-Ḥasan al-Shaybānī’s al-Jāmiʿ al-Ṣaghīr, who died in 189 AH 🇧🇳, and Aḥmad ibn Muḥammad ibn Aḥmad Abū al-Ḥusayn al-Qudūrī’s Mukhtaṣar al-Qudūrī, who died in 428 AH 🇧🇳. Both are regarded as among the most important works of the madhhab for presenting legal questions and among the most beneficial books of the maddhab. | 308 |
| 7 | https://t.me/boost/hanafi_school
Please boost our channel, as it allows us to have more features to improve the channel. | 357 |
| 8 |  Luqmān al-Ḥakīm on Sound Intellect
Luqmān al-Ḥakīm said to his son:
🔴My son, the ultimate attainment of honor and nobility in this World and the Hereafter lies in sound intellect (ḥusn al-ʿaql).
For when a servant possesses sound intellect, it conceals his faults, rectifies his shortcomings, earns the approval of his Creator, and suffices a person in intellect that people remain safe from his harm.🔴
📌 • al-Tadhkirah al-Ḥamdūniyyah, Ibn Ḥamdūn, 3/232. | 367 |
| 9 | Luqmān al-Ḥakīm on Sound Intellect
Luqmān al-Ḥakīm said to his son:
🔴My son, the ultimate attainment of honor and nobility in this World and the Hereafter lies in sound intellect (ḥusn al-ʿaql).
For when a servant possesses sound intellect, it conceals his faults, rectifies his shortcomings, earns the approval of his Creator, and suffices a person in intellect that people remain safe from his harm.🔴
📌 • al-Tadhkirah al-Ḥamdūniyyah, Ibn Ḥamdūn, 3/232. | 1 |
| 10 |  The Apparent Meanings of the Qurʾān & Sunnah
Among the principles is that the texts of the Qurʾān and Sunnah are to be understood according to their apparent meanings (ẓawāhir), unless they belong to the category of mutashābihāt.
There is a well-known disagreement between the Salaf and the Khalaf concerning the prohibition and permissibility of taʾwīl (allegorical interpretation).
As for departing from the apparent meanings of the texts in favor of interpretations asserted by the Malāḥidah and the Bāṭiniyyah, then this constitutes zandaqah.
This is distinct from the position held by some of the Ṣūfiyyah, may Allāh Taʿālā have mercy upon them, that the texts are affirmed upon the apparent meanings of their expressions, while also containing certain subtle spiritual indications (ishārāt).
Such an approach is a manifestation of the perfection of faith (kamāl al-īmān) and the beauty of spiritual gnosis (jamāl al-ʿirfān).
It has been transmitted from Imām Ḥujjat al-Islām al-Ghazālī 🇧🇳 that in the statement of the Prophet ⚡️:
🔴The angels do not enter a house in which there is a dog.🔴
there is an ishārah (subtle indication) that the mercy of Allāh does not enter a heart in which predatory / bestial qualities (ṣifāt sabuʿiyyah) have become firmly rooted.
What Is Tafsīr Ishārī?
Tafsīr ishārī refers to interpreting the verses of the Noble Qurʾān in a manner that goes beyond their immediately apparent meaning, on the basis of subtle indications that become disclosed to the people of spiritual wayfaring (arbāb al-sulūk).
A crucial condition is that such an interpretation must have a legitimate sharʿī corroboration supporting it.
Thus, ishārī interpretation does not necessarily entail rejecting the ẓāhir of the text. Rather, the apparent meaning remains affirmed while an additional ishārah is derived from the text, provided that it does not contradict the principles of the sharīʿah.
━━━━━━━━━━━━━━━━━━━━━━━━━━━━
📌 • Sharḥ Fiqh al-Akbar, p. 352-353. | 402 |
| 11 |  Wahhābī Hypocrisy
ʿAbd al-ʿAzīz Āl al-Shaykh:
“Celebrating the Mawlid is an act of shirk; it has no basis.”
vs.
ʿAbd al-ʿAzīz Āl al-Shaykh:
“Celebrating national holidays is an expression of gratitude to Allāh.” | 436 |
| 12 |  THE ADVICE OF IMĀM AL-AʿẒAM ABŪ ḤANĪFAH 🇧🇳 TO IMĀM ABŪ YŪSUF 🇧🇳
🔴Do not engage in excessive conversation with your wife in your home while in bed, except when you have need of her, and then only to the extent of that need.
🔴Do not frequently touch or caress her, and do not approach her except with the remembrance of Allāh Taʿālā.
🔴Do not speak in her presence about other women or about female slaves, for she may become emboldened with you in her speech. And perhaps, if you speak about other women, she may then speak about unrelated men.
━━━━━━━━━━━━━━━━━━━━━━━━━━━━
📌 • al-Ashbāh wa al-Naẓāʾir of Imām Ibn Nujaym al-Ḥanafī, 1/367. | 478 |
| 13 | Furthermore:
Dr Yaasir Burhaami as Salafī:
Answer:
Praise be to Allah, and may peace and blessings be upon the Messenger of Allah. To proceed:
The discussion of this matter, with extensive transmitted reports and evidences, can be found in the book al-Radd ʿalaa Dhaahirat al-Irjaaʾ, a critical reading of the book Dhaahirat al-Irjaaʾ. These quotations attributed to Shaykh Ibn Baaz and Ibn ʿUthaymiin are incorrect—as far as I know—and likewise those attributed to Shaykh al-Islaam Ibn Taymiyyah.
And what prevents you from saying: The branches of a tree are part of it, yet the tree does not cease to exist merely by cutting off its branches while leaving only its root?
Thus, action is part of iman, and nothing is a condition for its validity except the action of the heart, for this is a matter of consensus. Ibn al-Qayyim transmitted this in his book al-Salaah wa Hukm Taarik-ihaa.
And accusing the scholars of Alexandria of agreeing with the Murjiʾah is false.
https://anasalafy.com/ar/104780-%D8%A7%D9%84%D8%B9%D9%85%D9%84-%D8%B4%D8%B1%D8%B7-%D8%B5%D8%AD%D8%A9-%D8%A3%D9%85-%D8%B4%D8%B1%D8%B7-%D9%83%D9%85%D8%A7%D9%84
مستفاد من:
Sheikh Azarī al-Mālikī Hafidhahullāh | 147 |
| 14 | Recontextualizing the Salaf on Imaan:
Over the years, Salafis have claimed that, according to the Salaf, ʿamal is from the maahiyyah of iman and is a condition for its validity. But what if this were a crude misunderstanding of their position?
We have explicit aathaar indicating that some of the Salaf understood iman in terms of iqraar and tasdiiq. Imam Ahmad, for example, was reported as saying:
“Along with this affirmation, it is necessary that he be affirming as true, that he be knowing, and that he be affirming as true what he has known.”
Likewise, the well-known imam Muhammad ibn Nasr al-Marwazi says in his Taʿziim Qadr al-Salaah, while reporting the position of a group from Ahl al-Hadith:
ولكنّا نقول: للإيمان أصل وفرع، وضد الإيمان الكفر في كل معنى، فأصل الإيمان: الإقرار والتصديق، وفرعه إكمال العمل بالقلب والبدن، فضد الإقرار والتصديق الذي هو أصل الإيمان: الكفر بالله وبما قال وترك التصديق به وله.
“We say: Iman has an asl and a farʿ. The opposite of iman is kufr in every sense. The asl of iman is iqraar and tasdiiq, while its farʿ is the completion of action with the heart and body. Thus, the opposite of iqraar and tasdiiq—which are the asl of iman—is kufr in Allah and in what He has said, and abandoning tasdiiq of Him and of what He has said.”
Likewise, the great imam and hafiz Ibn Hajar says:
“The Salaf said: It is belief (iʿtiqaad) with the heart, utterance (nutq) with the tongue, and action (ʿamal) with the limbs (arkaan). By this they intended that actions are a condition (shart) for its perfection (kamaal), and from here their position concerning increase (ziyaadah) and decrease (nuqsaan) arose.”
Nukat ʿalaa Sahih al-Bukhaarii, vol. 1, p. 219.
Likewise, Abu ʿUbayd says in al-Imaan (p. 89):
“What we hold concerning this entire subject is that sins (maʿaasi) do not remove faith (iimaan) nor necessitate unbelief (kufr). Rather, they only negate from faith its reality (haqiiqah) and sincerity (ikhlaas), with which Allah described its people and which He made a condition (shart) upon them in various places in His Book.”
Therefore, it becomes clear contrary to the way the Salafi position, rather the understanding of aʿmaal as shart kamaal has a basis in the statements attributed to the Salaf and major imams.
*Composed by: Sheikh Azarī al-Mālikī Hafidhahullāh* | 177 |
| 15 |  The ijāzah of Shaykh Saʿīd al-Ḥalabī granted to the eminent Imām Ibn ʿĀbidīn, in the Shaykh’s own handwriting. He wrote it for him after Ibn ʿĀbidīn had completed studying al-Durr al-Mukhtār with him. | 521 |
| 16 | Thus, it serves as a substitute for minor ritual purification (al-ṭahārah al-ṣughrā) in the case of minor ritual impurity (al-ḥadath al-aṣghar), and as a substitute for major ritual purification (al-ṭahārah al-kubrā) in the case of major ritual impurity (al-ḥadath al-akbar).
Therefore, intention and specification (taʿyīn) are necessary, because the outward form of the act is one, while the particular purification for which the tayammum is performed differs.
Accordingly, the person performing tayammum must specify what his tayammum is intended to substitute for:
«Is he performing tayammum as a substitute for wuḍūʾ, or as a substitute for ghusl?»
This is also connected to specifying what he intends to make permissible (istibāḥah) through that tayammum, such as ṣalāh or other acts of worship for which ritual purification is a prerequisite.
If a person performs tayammum without specifying the purpose for which he is performing it, he may not perform ṣalāh with that tayammum, because he must intend through the tayammum the particular istibāḥah for which he performed it.
Therefore, the Ḥanafī requirement of niyyah in tayammum encompasses several considerations:
1. Tayammum is a form of purification whose purifying quality is established through al-jʿal al-sharʿī.
2. The linguistic meaning of tayammum itself indicates qaṣd (solidified intention).
3. Tayammum serves as a substitute for either wuḍūʾ or ghusl, despite having the same outward form.
4. The particular istibāḥah resulting from the tayammum differs according to what it is intended to substitute for and what act of ʿibādah it is intended to permit.
Thus, the Ḥanafī distinction between wuḍūʾ and tayammum with respect to niyyah is not without a basis; rather, it can be understood through the nature of the purifying medium, the linguistic indication of tayammum, and its function as a substitute for different forms of ritual purification. | 531 |
| 17 |  The Wisdom Behind Requiring Niyyah in Tayammum but Not Wuḍū
It is stated:
🔴Perform tayammum with the niyyah, by two strikes, covering your entire face and your hands up to the elbows.🔴
Thus, niyyah (intention) is a condition for the validity of tayammum, unlike wuḍūʾ, in which intention is sunnah according to the Ḥanafīs.
The reason behind this may be given from several perspectives:
🔴[1] The Difference Between Water and Earth in Their Being Purifying
The water with which wuḍūʾ is performed is purifying by its very nature (bi-l-ṭabʿ).
Allāh taʿālā says:
🤩وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا🤩
“And We sent down from the heaven pure, purifying water.”
The term ṭahūr, refers to that which is ṭāhir fī nafsihi (pure in itself) and muṭahhir li-ghayrihi (purifying of something else).
As for earth, it is not inherently purifying (muṭahhir bi-l-ṭabʿ). Rather, its purifying quality was established through al-jʿal al-sharʿī (the legislative designation established by the sharīʿah).
The Prophet ⚡️ said:
«جعلت لي الأرض مسجدا وطهورا»
“The earth has been made for me a place of prostration and a means of purification.”
Therefore, water is ṭahūr by its inherent nature, whereas the purifying quality of earth is established through legislative designation.
Had the sharīʿah not informed us that water is purifying, we would nevertheless recognize its purifying nature insofar as it is water possessing the natural quality of purification. But had the sharīʿah not informed us that earth is purifying, we would not know it to be purifying, because earth is not inherently purifying; rather, the sharīʿah has designated it as such.
Hence, niyyah is required in tayammum, because the quality of ṭahūriyyah (purifyingness) is inherent in water, whereas the purifying quality of earth is established through al-jʿal al-sharʿī.
Here, the distinction between describing something as ṭahūr and legislatively designating it as ṭahūr becomes apparent. al-jʿal means to transform or designate something from one state into another, for example, designating something that is not inherently purifying as something through which purification is legally valid.
🔴[2] The Indication of the Word Tayammum
Allāh taʿālā says:
🤩فَتَيَمَّمُوا صَعِيدًا طَيِّبًا🤩
“Then seek pure earth.”
The term ṣaʿīd refers to that which is upon the surface of the earth, such as soil or dust, while ṭayyib here means pure.
As for Allāh's statement:
🤩فَتَيَمَّمُوا🤩
the word tayammum in the Arabic language means qaṣd (to intend, aim for, or deliberately seek).
Similarly, Allāh says:
🤩وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ🤩
“And do not deliberately seek out that which is vile from it to spend.”
That is, do not intend or deliberately select what is vile from it for the purpose of spending it.
Thus, tayammum linguistically denotes qaṣd, and niyyah likewise entails intending and deliberately directing oneself toward something.
Accordingly, requiring intention in tayammum has a basis in both the indication of the revealed text and the linguistic meaning of the term, rather than being an arbitrary distinction between wuḍūʾ and tayammum.
🔴[3] Tayammum Being a Substitute for Wuḍūʾ or Ghusl
Tayammum has a single outward form, yet it functions as a substitute for wuḍūʾ in some circumstances and as a substitute for ghusl in others. | 494 |
| 18 |  Delusion of Grandeur | Shaykh Muḥammad ʿAwwāmah حفظه الله | 482 |
| 19 | One of them composed the following concerning the appointment of someone unfit to teach:
🔴Every foolish ignoramus has put himself forward to teach, while being called the faqīh and mudarris.
So it is fitting for the people of knowledge to quote an old verse that became proverbial in every gathering:
“She became so emaciated from her wasting away that even her private parts became visible, until every impoverished man began to desire her.”🔴
The imagery is deliberately satirical. The poet compares the degradation of knowledge and scholarly authority to something that has become so diminished and disgraced through neglect that it is coveted even by those who ordinarily could never attain it.
The underlying principle is that knowledge has its own ahliyyah, adab, and manāhij. A person does not become a faqīh merely by occupying a chair, conducting a ḥalaqah, or being given the title of mudarris.
The dignity of ʿilm requires the dignity of those entrusted with transmitting it.
📌 • Adab al-ʿĀlim wa-l-Mutaʿallim, (p. 46-47). | 528 |
| 20 |  The Qualifications of a Teacher and the Dignity of Knowledge
One should not put himself forward for teaching if he is not qualified for it, nor should he undertake to teach a lesson in a discipline he does not know, whether or not the wāqif (endower of a charitable endowment) stipulated such a qualification in the waqf (endowment).
For this is a form of playing with the religion and an act of bringing oneself into contempt among people.
The Prophet ⚡️ said:
«المتشبع بما لم يعط كلابس ثوبي زور»
“Whoever pretends to possess what he has not been given is like one who wears two garments of falsehood.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
It is related from al-Shiblī 🇧🇳:
🔴Whoever assumes a position of prominence before its proper time has exposed himself to humiliation.🔴
It is related from Imām Abū Ḥanīfah 🇧🇳:
🔴Whoever seeks scholarly leadership before its proper time will remain in humiliation for as long as he lives.🔴
The labīb (person of sound judgment) is the one who protects himself from putting himself forward for something in which he would be regarded as deficient, from undertaking something through which he would be acting unjustly, and from persisting in it such that he becomes fāsiq (morally transgressive).
Whenever a person is not qualified for what the wāqif stipulated in his waqf, or for what the ʿurf (customary practice) of those occupying such a position requires, then his persistence in taking upon himself something to which he is not entitled makes him a fāsiq.
If the wāqif stipulates that the mudarris (teacher) should be an ʿāmmī (non-specialist lacking formal scholarly training) or a jāhil (ignorant person), then such a stipulation is not legally valid.
And if he stipulates that a particular deficient person should be made mudarris, then the legal designation of fisq (transgression) and the associated danger of sin are removed from the individual by virtue of the stipulation itself.
Nevertheless, the degradation and humiliation inherent in such an appointment remain.
No person possessing ʿaql (sound reason) would be pleased with such a position for himself, nor would a labīb undertake it when there is no genuine need for him to do so.
Nor can it reasonably be understood that an endower who makes such a stipulation intended genuine intifāʿ (beneficial utilization) from it. The ultimate consequence of such a waqf is nothing but its deterioration and loss.
At the very least, one of its harms is that those attending the lessons lose the ability to exercise inṣāf (impartial judgment), because they have no qualified authority to whom they can refer when disagreement (ikhtilāf) arises.
The person occupying the position of authority does not know which of them is correct so that he may support him, nor which is mistaken so that he may restrain him.
Thus, the mere existence of a teaching position does not establish genuine scholarly authority. What matters is the presence of the requisite ahliyyah (qualification and competence).
It is related that Abū Ḥanīfah 🇧🇳 was told: “There is a study circle (ḥalaqah) in the mosque in which they are examining fiqh.”
He asked: “Do they have a scholarly leader?”
They replied: “No.”
He said:
🔴These people will never attain genuine understanding of fiqh.🔴
The point is not merely the existence of a teacher or the physical gathering of students. Rather, sound tafaqquh (deep understanding of fiqh) requires qualified scholarly direction, methodological discipline, and someone capable of distinguishing the ṣawāb (correct position) from khaṭaʾ (error). | 520 |
