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Kanal postlari
FREE SABILILLAH PLEAS VS FEE SABILILLAH PLEASE
Sometimes people behave as if they are always entitled to religious assistance as and when they need it and at the drop of a hat, so to speak, and without any strings attached whatsoever. They like to appeal to the idea of free sabilillah, a concept which basically means that they should not be charged for accessing knowledge. I guess we have to remind them that it is FEE sabilillah! On a more serious note, we have to respect our scholars and community leaders who work night and day to serve without always being very adequately compensated, and sometimes living on very modest and meagre wages. People often don’t appreciate what they receive on a silver platter, and a lack of willingness to pay or even support religious efforts is really just a sign that a person does not respect religious knowledge and those who work to uphold the tradition. Scholars have every right to charge for almost anything but a basic verbal answer. Let’s strive to truly appreciate them.
| 2 | [مطلب في تعريف ماتريدي للفقه]
«قال الشيخ الإمام أبو منصور: الفقه: معرفة الشي بمعناه الدال على نظيره. أي: من عرف حكم الشيء عرف علته يستدل به على ثبوت مثل ذلك الحكم بمثل تلك العلة في محل آخر.» اهـ.
المصفى للنسفي (ت. ٧١٠ هـ)
https://t.me/madrasahanafiyya | 203 |
| 3 | WORLD CUP FEVER & PLAYER PROSTRATIONS
First things first, we are talking about entertainers, not people who should be followed in terms of their religious behaviour. The prostration of gratitude is famously expressed as being disliked or not legislated because gratitude is only properly expressed through a full prayer. At any rate, if we affirm the permissibility of the prostration then it must be undertaken with full veneration and with all of the conditions of the prayer, including facing the qibla, covering one’s nakedness, and whilst being in a state of ritual purity. In the (a) absence of some or all of the above, (b) in the direction of people, and (c) in the context of mere entertainment, the act is impermissible. Good things work in good settings, not any setting. The scholars affirmed that uttering the basmala in the context of drinking wine is unlawful. Just as we do not approve of them engaging in illicit relationships, we do not condone any behaviour that is not religiously sanctioned. | 474 |
| 4 | قال عبد الرحمن بن مهدي:
الرجل إلى العلم أحوج منه إلى الأكل والشرب.
#حلية_الأولياء [٤/٩] 📚 | 450 |
| 5 | WHEN BRO IS THE SHAYKH
One of the rare occasions where ʿUmar b. Nujaym (d. 1005) expresses that he asked his older brother and shaykh, Zayn al-Din b. Nujaym (d. 970), a question but he did not have an answer for him.
“I asked big bro. Bro said don’t know. So there you go.” | 606 |
| 6 | BRO, THAT KALAM IS JUST FIQHTION
Muḥammad b. Shujāʿ al-Balkhī said: I heard al-Ḥasan b. Ziyād al-Luʾluʾī. A man asked him about Zufar b. al-Hudhayl, “Did he engage in kalām?” He replied: “Glory be to God! How foolish you are! I never found our teachers—Zufar, Abū Yūsuf, Abū Ḥanīfa, and those from whom we learned—to be occupied with anything but fiqh and adherence to the way of their predecessors.” (AI) | 719 |
| 7 | والعلم كله صعب على من جهله، سهل على من علمه، والمعاني شواردُ تضل بالإغفال، والعلوم وحشية تنفر بالإرسال، فإذا حفظها بعد الفهم أَنِست، وإذا ذكرها بعد الأنس رسَت
المُناوي | 630 |
| 8 | THE DUTIES OF THE DAY OF ʿASHURAʾ
Once again, the great day of ʿAshuraʾ (10th Muharram) is upon us. There are three recommended duties on this day: (1) to fast, (2) to apply kohl to one’s eyes, and (3) to increase one’s giving to one’s family. The fasting of the day before or after the tenth was considered praiseworthy in order to distinguish our practice from that of the Jews. Fasting on the tenth alone is praiseworthy, but given that Passover no longer coincides with the day, it is not specifically recommended to fast any other day nor disliked to omit such fasting. As for applying kohl, [and all things being equal] it is praiseworthy on this day. And as for increasing one’s provision upon one’s family members, this can be through food, gifts, or any other means. Finally, the Ahl al-Sunna do not express sorrow on this day, nor do the jurists permit speaking specifically about the martyrdom of our master al-Husayn (may Allah be well-pleased with him) around this time of year. We are not an umma of mourning. | 711 |
| 9 | THE PURSUIT OF TRUTH
Throughout the corpus of fiqh, we see numerous examples [Bazdawi/Ibn al-Humam/Shurunbulali] where the fuqaha retracted a certain position and took another one instead. We see this explicitly in their later writings where they express something different to before and sometimes when they are very forthcoming about their new answer. This should not worry us but give us confidence that they were truly sincere in their pursuit of truth, and that they spoke with conviction. It is reported that Imam Abu Hanifa similarly remarked that his answers should not be written down (before the matter had been settled) because he might “say one thing one day, and then another the next.” Knowledge is truly from the cradle to the grave, and as long as an individual is alive he can change his mind, and what you find written somewhere might not be representative of his current or final position. May Allah Most High grant us sincere knowledge, amin! | 654 |
| 10 | فإنَّ منزلتك عند آخر آية:
"قال شيخ شيوخنا سيدي عبد الرَّحمن الفاسي بعد ذكر الحديثين في فضل حامل القرآن: وهذا مقيد بالعمل، أي: فإنَّ منزلتك عند آخر آية مما عملتَ، لا مما تلوت بلسانك وخالفتَ بعملك لأنه لو كان كذلك لا نخرقت أصول الدين، ويؤدي إلى أن مَن حفظ سرد القرآن اليوم، يكون أفضل من كثير من الصحابة الأخيار والصالحين الأبرار فإن كثيراً من خيارهم مات قبل حفظ جميعه".
البحر المديد في تفسير القرآن المجيد 4/ 541 | 634 |
| 11 | MEMORISING ʿILM & FIQH
Memorisation is such an essential part of seeking sacred knowledge. Without memorisation, what one has of knowledge can easily be lost because the various points will not be connected to anything in one’s memory. This is also why Qadikhan (d. 582) recommends memorising [at least] one book of fiqh. However, as the years pass, memorisation can seem much more challenging. As Badr al-Din al-ʿAyni (d. 855) remarked, “Memorisation during childhood is like inscribing in stone, and during adulthood like writing in mud!” (Ouch!) Where rote memorisation is perhaps a distant dream, one could do worse than learning the precise meanings of the texts of the scholars and reviewing said texts regularly. One example of serious memorisation is that of Ibn al-Bazzazi (d. 841), author of the al-Fatawa al-Bazzaziyya, who had committed Mukhtasar al-Quduri, Kanz al-Daqaʾiq, al-Kafi, and al-Hidaya to memory! May Allah Most High expand our hearts and minds, and grant us blessings and facilitation, amin! | 772 |
| 12 | زهّدت التسجيلات والمرفوعات الناسَ في حضور المجالس المباركة، فمن شاء حضر، ومن شاء غاب دون قلق الفوات!
على أنه ليس من حفّته الملائكة كمن حضر أشباح الصور، وصدى الأصوات!
#منهجيات
#أهل_العلم | 635 |
| 13 | MORE WICKED & WACKY TALES OF WIVES OF FUQAHA
Sometimes the details and stories show up in unexpected places! First I was reading about Shaykh ʿUmar b. Nujaym’s (d. 1005) [author of the al-Nahr al-faʾiq] description of one of his non-Arab teachers [I assume he was from Central Asia or further east] and the woes he was having with his kufr-prone missus. She would utter statements and then deny that she did, and then refuse to renew her marriage with her shaykh-husband. And then I find that Ibn Nujaym himself married frequently [the reason is unclear] and he died because he was apparently poisoned by his own missus! Not a good for the fuqaha, folks. | 795 |
| 14 | «انشُروا العلمَ يوم الجُمعة، فإنَّ غائلة العلمِ النِّسيان، وأكثِروا الصلاةَ علي النبي ﷺ يومَ الجُمعة».
عمر بن عبد العزيز رضي الله عنه. | 724 |
| 15 | PARTYING SALIHIN?
One of the cool proprieties mentioned in the Nahj al-taʿallum is upon completing the study of a text, or the teaching of it, or the writing of something, to thank Allah Most High by feeding others out of joy and happiness. The author connects this to our master ʿUmar (may Allah be well-pleased with him) slaughtering a camel upon completing Surat al-Baqara, and he also adds that hosting is also something to do upon embarking on a new text. As an aside, Shaykh ʿAbd al-Wahhab al-Shaʿrani (d. 973) once hosted a student and he remarked that our food is lighter and simpler than the food of your shaykh, and the student [despite having been
his student for a long time] responded by stating that he had never had a bite of his food so he did not know. Shaʿrani explains how students should be invited to a meal upon completion of a reading, even if only something small. All of this reminds me of a humble private group I had made long ago with some friends colourfully named, “Partying Salihin.” | 858 |
| 16 | LAST CHANCE TO REGISTER FOR THE UK HANAFI INTENSIVE
For those interested in joining us, registration for this year’s intensive will close at the end of the week. We are offering a 25% discount for anybody who requires financial aid [QFD4TU48]; if you have a need greater than that, you can reach out and we will try to facilitate something for you.
Please note that this intensive is not for beginners, but all content will be translated into English. Men and women are welcome, as well as national and international attendees.
Over three full days [Fri 24th July – Sun 26th July], we’ll be studying multiple Hanafi texts, including: Nawʿi Effendi’s (d. 1007) treatise on the differences between the Ashʿaris and Maturidis, ongoing selections from Razi’s (d. 666) Tuhfat al-Muluk, Pirizade’s (d. 1099) treatise on prayers during travel, Khalili’s (d. 1239) Najat al-Arwah fi Ahkam al-Nikah, and Imam Abu Hanifa’s (d. 150) Wasiyya to Yusuf al-Samti.
REGISTER: https://courses.irshad.org.uk/product/the-hanafi-intensive/ | 867 |
| 17 | .
الاستقامة أعظم كرامة
ومما منَّ الله تبارك وتعالى به علي: كثرة اعتقادي في أهل عصري من العلماء والصوفية، ولا أطالبهم قط بكرامة؛ إذ لا يطلب الكرامة إلا الشاك فيهم، وأنا بحمد الله تبارك وتعالي ليس عندي شك في علمهم ولا صلاحهم.
ومعلوم أنه لا يطالب بالكرامة إلا من قال لنا: (أنا صالح فاعتقدوني)! وأنا ما سمعتُ أحدًا منهم قط يقول لأحد: تعال اعتقدني! ولا أنا صالح! ...
وقد عرضتُ هؤلاء -العلماء العاملين- على بعض المُنکِرين فقال: (لا أعتقدُ في واحدٍ من هؤلاء إلا إن رأيتُ له كرامة!).
فقلت له: وأيُّ كرامة أعظم من العلم والعمل؟!"
الشيخ عبد الوهاب الشعراني رحمه الله
تأمل: "وأيُّ كرامة أعظم من العلم والعمل؟!"
رابط
. | 757 |
| 18 | WELCOMING THE NEW YEAR [MUHARRAM 1448]
The new year grants us a new opportunity for reflection and a new opportunity for change. It is from the Sunna to review one’s acts and life trajectory, to repent from the bad, to seek an increase in the good, and to ultimately live in accordance with the Sunna. As the years pass, one should find an increase in knowledge, understanding, and devotion. The people of the Sunna are the people of sacred knowledge; the more you increase in knowledge the more you increase in Sunna. As we enter into a new Islamic year, we ask Allah Most High to forgive us for what has passed and to increase us in every good, and we ask ask that He grants relief and healing to the oppressed and those in difficult circumstances, amin! | 708 |
| 19 | وظيفة العالم الرباني هي تصحيح الأفهام والأفكار لا تحريف مناهج الأئمة.
الشيخ محمد عوامة حفظه الله | 682 |
| 20 | RAISE YOUR SPIRITUAL GAZE: SHAYK-HY SLIPS
Shaykh ʿUmar al-Zuhri al-Azhari (d. 1079) was a co-student with Shaykh Hasan al-Shurunbulali (d. 1069), and he authored a short primer titled, al-Durrat al-munifa. He was a righteous scholar and he taught his text with its commentary numerous times in al-Azhar. In his work, he records a short story at the end where Imam Abu Hanifa said something and his student, Nuh b. Darraj (d. 182), corrected him. The Imam welcomed the correction and immediately uttered a line of poetry to praise him. The moral of the story is that genuine and true prophetic inheritors are quick to recognise faults or problems, particularly as it relates to sacred knowledge. As for refusing to accept correction, or worse, continuing to act in ways which are mistaken, then such a person is a wolf in sheep’s clothing, and in the words of the scholars of tasawwuf, a devil. Following in or supporting the mistaken footsteps of one’s teacher is a sign of one’s own lack of inward and outward perspicacity | 1 401 |
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