When we use the term Fiqh al-Shafi`i, we are associating the verbal noun to its doer and omitting mention of the done-to. In other words, Shafi`i is the one who is doing the action of understanding, and the object of his understanding is the Sunna, but this is not mentioned for reasons of brevity and obviousness (what else would Shafi`i be trying to understand?).Those who use the term Fiqh al-Sunna are associating the verbal noun to its done-to and omitting mention of the doer. In other words, the thing that is being understood is the Sunna, but the one who is doing the understanding has not been mentioned. Why has the doer not been mentioned?
The reason why the doer has not been mentioned is to give the misleading impression that someone who is following Fiqh al-Sunna is following the understanding of the Prophet (Allah bless him and give him peace) himself, whereas someone who is following Fiqh al-Shafi`i is merely following the understanding of a fallible human being. In other words, we are being made to believe that in the idafa, Fiqh al-Sunna, the verbal noun has been associated to its doer instead of its done-to.
Fiqh al-Sunna August 27, 2007
Dhikr August 19, 2007
One of the blessed dhikrs the Prophet (may peace and blessings be upon him) taught his wife Juwairiya was to say each of the following three times:
subhan’Allah ‘adada khalqihi (praising Allah the number of His creation)
subhan’Allah rida nafsihi (praising Allah until He is pleased)
subhan’Allah zinata ‘arshihi (praising Allah to the level of the beauty of His throne)
subhan’Allah midada kalimatihi (praising Allah to the extent of His words).
If someone can help me transcribe the Arabic, that would be much appreciated (I’m terrible at typing in Arabic!).
A great post from Shaykh Hamza on the SP Blog:
Ibn Wahb said, “Had Allah not rescued me through Malik and Layth, I would have gone astray.” He was asked, “How come?” to which he replied, “I heard many, many hadiths (akthartu min al-hadith) and that confused me. I then presented [the hadiths that confused me] to Malik and Layth, and they would tell me, “Accept this one and ignore that one.”” (Athar al-Hadith al-Sharif, 3rd ed., p. 58, quoted from Qadi `Iyad’s Tartib al-Madarik)
The Malik mentioned in this quote is the famous Medinan faqih and muhaddith, Imam Malik b. Anas (eponymn of of the Maliki school), and the Layth is the famous Egyptian faqih and muhaddith, Layth b. Sa`d (a mujtahid imam in his own right whose knowledge was lost because of lack of students).
Hadith literature is a double-edged sword. For top-notch scholars who are steeped in both hadith and fiqh, it is a goldmine of guidance from the Messenger of Allah (Allah bless him and give him peace); for non-scholars who “go it alone”, it is a minefield waiting to lead them astray.
Proof isn’t hard to come by: just do a survey of the websites that talk about Islam and you will find a confusing array of conflicting opinions, all clinging to hadiths as their justification. A single hadith is a snippet, a snapshot, a moment out of the 23-year period of divine revelation. Putting this snapshot into its proper context is not an easy task, especially when there are thousands and thousands of snapshots, some real, some forged; some clear, some fuzzy.
Shaykh Muhammad `Awwamah’s book shows the complexity of interpreting hadith, and that the reason why the great jurists differed in their conclusions are more complex than simply, “he wasn’t aware of the hadith,” or, (worse still) “he ignored this hadith and decided to invent his own opinion instead.”
For the full article visit here
No one besides Allah can look into a person’s heart. No one can understand a person’s intentions or actions besides Allah, The All-Knowing. In Ustadha Noura’s class we learned about the close family of the Prophet . One of the people he loved dearly was his adopted grandson. However, being a part of his family did not mean that one was less accountable for one’s actions. One of the hadiths that shows that even family members were corrected in their manners as follows:
Usama ibn Zayd (the Prophet’s adopted grandson) killed an idolater in battle after the the idolater had said: “There is no god but Allah” (la ilaha illallah).
When news of this reached Allah’s Messenger, he condemned Usama in the strongest terms and he said to him: “How can you kill him after he said La ilaha illallah?”
He replied: “But he said it with the sword hanging over his head-”
The Prophet said again: “How can you kill him after he said La ilaha illallah?”
He replied: “O Messenger of Allah, he said it in dissimulation (taqiyyatan).”
The Prophet said: “Did you split his heart open (to see)?” and he did not cease to reprove him until Usama wished that he had not entered Islam until after he had killed that man so that he might have been forgiven all his past sins through belief.
Another story from the Seerah that emphasizes how we should not be quick to judge one another because we are not fit to judge. Only Allah can judge our actions and intentions, he is al-Hakam and al-’Adl.
Nature’s Order August 14, 2007
I am in Colorado enjoying the beautiful scenery here. As I went hiking last morning a bit after Fajr, I couldn’t help but realize the beauty of Allah’s creation. A friend (Haseena) told me that she was listening to a lecture once and the shaykh mentioned that many converts are nature people because Allah’s order is completely noticeable there. We climbed somewhere from 9,000 feet to 10,000 feet and walked until our trail dead ended at a waterfall. A waterfall is one of the most beautiful things in a forest, in my opinion and it was beautiful how much Allah protected it. It wasn’t clearly accessible, you had to earn your way in to get there. But the climb and walk was completely worth it.
We were also walking on inclines, but it was amazing to see that the trees around up were so tall and stood perfectly straight up. I was trying to explain to my siblings that if something is on an incline and determined not to lean towards any side, one side of the object must be longer than the other. So if the incline is sloped downward, the back side of a tree must be shorter in comparison to the front. Amazing, how that happens isn’t it? SubhanAllah.
There was even a part of the path that cleared open to where you could see plains. So we were hiking in a forest with different vegetation and looking across out of the forest was a hill with plains and different trees and colors.
We even got to look at the mountain in front of up where the subalpine level hits the alpine level and there is little to no vegetation on top due to oxygen content.
SubhanAllah though- “And it is He who spread out the earth, and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs, two and two: He draws the night as a veil over the day. Behold, verily in these things there are signs for those who consider!” (13:3)
…His very closeness to you. August 12, 2007
A great gem taken from the Sunnipath Blog. JazakAllahu khairun to Sr. Hafsa for sharing it.
The only thing that veils Him from you is His very closeness to you. (Ibn Ata’illah rah)
Source: Miracle – Part 2
“Indeed, the balagah, rhetoric, of the Qur’an is an important part of what makes the Qur’an a miracle. It is important for Muslims in non-Arab lands to gain a mastery of Arabic in our order to taste the sweet quenching nature of the Quranic expression. Come take my hand as we walk through this lush garden and find the fruit, which will cure, inshallah our sorrows.
One of the most common phrases found in the Qur’an is, “My lord” or “Our Lord.” However, if you pay attention you will notice that there is something missing in these phrases? What’s missing is what is known has, harf nida, a word which signifies a call. Usually, but not always, it is done with the letter ya. For example, Allah calls on the believers:
The Scarcity of Traditional Ulema August 4, 2007
Taken from Words of Guidance
“Perhaps the biggest challenge in learning Islam correctly today is the scarcity of traditional ‘ulema. In this meaning, Bukhari relates the sahih or ‘rigorously authenticated’ hadith that the Prophet (Allah bless him and give him peace) said,
‘Truly, Allah does not remove Sacred Knowledge by taking it out of servants, but rather by taking back the souls of Islamic scholars [in death], until, when He has not left a single scholar, the people take the ignorant as leaders, who are asked for and who give Islamic legal opinion without knowledge, misguided and misguiding’ (Bukhari, 1.36: 100. S).
The process described by the hadith is not yet completed, but has certainly begun, and in our times, the lack of traditional scholars—whether in Islamic law, in hadith, in tafsir or ‘Qur’anic exegesis’—has given rise to an understanding of the religion that is far from scholarly, and sometimes far from the truth. For example, in the course of our own studies in Islamic law, our first impression from Orientalist and Muslim-reformer literature was that the Imams of the madhhabs or ‘schools of jurisprudence’ had brought a set of rules from completely outside the Islamic tradition and somehow imposed them upon the Muslims. But when we sat with traditional scholars in the Middle East and asked them about the details, we came away with a different point of view, having been taught something about the bases for deriving the law from the Qur’an and sunna.”