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доля реакций к просмотрам- 4 авг.One of the first things you learn when studying the religion (or introduction to fiqh) is the Maqasid al-Shariah (the objectives of Islamic law). They are the goals that Allah, the Legislator, has set. Allah, exalted is He, did not create this universe in vain nor leave it without purpose. He created mankind to worship Him alone, with no partner, and created this universe to facilitate and ease the performance of this. وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُون And I did not create the jinn and mankind except to worship Me. [51:56] وَسَخَّرَ لَكُم مَّا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ جَمِيعٗا مِّنۡهُۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ And He has subjected to you whatever is in the heavens and whatever is on the earth—all from Him. Indeed, in that are signs for a people who give thought. [45:13] Sh al-Islam Ibn Taymiyyah said, إن الشريعة الإسلامية جاءت بتحصيل المصالح وتكميلها وتعطيل المفاسد وتقليلها، وترجيح خير الخيرين إذا لم يمكن أن يجتمعا، ودفع شر الشرين إذا لم يمكن أن يندفعا. ومن مقاصد الشريعة الإسلامية المحافظة على الكليات الخمس التي تواترت رسل الله تعالى على وجوب المحافظة عليها، وهي الدين، والنفس، والعقل، والنسب، والمال، والعرض، ومنها اليسر ورفع الحرج والمشقة. [الاستقامة, ١ / ٢٨٨] "Indeed, the Islamic Shari'ah came to attain benefits and complete them, and to nullify harms and reduce them, and to prefer the better of two goods when they cannot both be achieved, and to repel the worse of two evils when they cannot both be trolled." So, among the objectives of the Shari’ah is the preservation of the five universals upon which the messengers of Allah have successively agreed on the obligation of protecting: religion, life, intellect, lineage, wealth, and honor, and among them also are ease, the lifting of hardship and difficulty.10,34%
- 7 авг.He was an imam of Ahl as-Sunnah, someone we speak of with such reverence and rightly. This is why reading the seerah and biographies of those who came before us matters greatly, beyond just historical interest. These weren’t distant, invincible figures. They were people who held firm when it would have been so much easier not to, and their example is still something we can reach for today. When our own tests are, alhamdulillah, almost never this severe, but still ask something difficult of us. May Allah have abundant mercy on Imam Ahmad, and may we be from those who benefit from his example rather than just admire it from a distance.9,80%
- 4 авг.A slight break from what I usually discuss on here and from the previous posts. This week I read an essay on Substack from a girl who wrote about her experience losing faith in Islam's regard for women, mainly using her lived experiences and witnessed abuses to the conclusion that no religion, including her own (Islam), genuinely cares about women, and grappling with the guilt and fear of admitting that. You can read my full response on Substack, but I wanted to discuss it here too. It's obviously very unfortunate that she feels that way, and I don't think it's any good to dismiss her points about harm and oppression. Unfortunately, many women have been deeply wounded by those who have weaponized religious texts. It's not helpful to dismiss that but instead to offer Islam as the solution to this oppression. As Muslims, it's important for us to think about issues like these, especially because they are coming up a lot in modern-day discussions. Too many Muslims today think that Islam is only a set of individual practices, that your prayer, fasting, and personal conduct are the only things Islam obligates or calls to. But that is a false understanding of the Shari'ah. It has individual and communal practices, as well as a systematic framework for ending oppression. That is embedded in the texts themselves.8,47%
- 4 авг.This has been lost amongst many, thinking that a) Islam allows for oppression to happen and is overlooked, and b) that they need to resort to other ideologies outside of Islam for justice. Islam is comprehensive, and the Shari’ah is sufficient for mankind. Justice, mercy, accountability, and the rights owed to women are already legislated in the texts and worked out across centuries of fiqh. The starting question for a wrong you witness should be "what does the Qur'an, Sunnah, and scholarship say about this," not "what does this other framework say, that I now need Islam to agree with or apologize to." Know that Allah is not a Lord of oppression or injustice. إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا "Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward." [4:40] No act of injustice against a woman (or anyone), whoever committed it and whatever justification was offered, escapes Him. People will misuse religious language to justify cruelty. The conduct of the worst of us is not a verdict on what Allah has commanded, and it does not require concluding that the religion itself is the source of the harm, or that the men causing it are its correct interpreters. It requires the opposite: holding them to the standard the religion sets, and not letting their conduct stand in for it.5,88%
- 4 авг.يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ "O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives." [4:135] Justice is an obligation, owed even when the one committing the wrong is close to us. And our beloved Prophet ﷺ was a perfect example of that. Islam doesn't need borrowed ideology to justify opposing oppression. Islam is a perfected religion, and it does not need anything else outside of it to aid Muslims, but it also shouldn’t be used as a tool for harming others when that was never intended. If you find yourself in this mindset, or come across those who feel this way, you should, of course, sit with someone knowledgeable who can answer such questions, but also don’t let it be a means for you to ignore what Allah has given us as a means for safeguarding. اللهم اهدنا جميعاً5,56%
- 2 авг.He had many teachers throughout his life, those being Qadi Imam Abu Yusuf, Imam as-Shafi’i, Hushaim Bin Basheer, Ibrahim Ibn Sa’ad, Sufyan Ibn ‘Uyayna, ‘Abbad Ibn ‘Abbad, and Yahya Ibn Abi Zaidah were some of the other scholars from whom Imam Ahmad learned hadith, and many other scholars in different parts of the world. Imam Ahmad was a master of fiqh and hadith, and he achieved mastery in other branches of knowledge. But his most enduring written work is the Musnad, a vast collection of hadith organized by companion rather than by legal topic. When his son Abdullah asked why he'd resisted writing books his whole life yet compiled this one, Imam Ahmad said he built it as a reference point: so that when people disagreed about what the Prophet ﷺ actually said, they would have somewhere reliable to return to. Despite his extraordinary memory, Imam Ahmad refused to teach from memory alone. He insisted on narrating hadith only from written text, and held his students to the same standard, warning them that memory leaves too much room for error. His son Abdullah said he rarely, if ever, saw his father narrate anything without a book in front of him.4,35%
- 5 авг.🔖 Imam Ahmad Was an Imam in Every Field Imam as-Shafi’i said that Imam Ahmad was an imam in eight distinct fields: the Qur’an, the Sunnah, hadith, fiqh, asceticism, poverty, cautious piety, and the Arabic language. Imam Ahmad had numerous writings other than Musnad Ahmad. These include: كتاب فضائل الصحابة كتاب الأشربة كتاب الورع الرد على الزنادقة و الجهمية أصول السنة كتاب الزهد علل الحديث ومعرفة الرجال كتاب الصلاة أحكام النساء رسالة أحمد إلى مسَدَّد بن مُسَرْهَد المقدم والمؤخر في كتاب الله Everything that he is an imam in came together before and after the years that followed one of the most defining parts of his life, which was the Mihna. This was when the state tried to force scholars to publicly affirm that the Qur’an was created, and Imam Ahmad refused. He was among the only scholars who defended the religion against the caliph at the time, al-Ma’mun.3,45%
- 2 авг.However, he trusted his written collections. Once, while staying in Mecca, he was robbed of his belongings. When his host broke the news, Imam Ahmad’s first question was about his papers. Everything else could be replaced, but what he’d written down from the Messenger of Allah ﷺ could not. This is why it is fitting that Imam Ahmad held those who devoted themselves to this same work in the highest regard.3,17%
- 2 авг.Al-Marwadhī al-Ḥanbalī (d. 275 AH) said: Ahmad ibn Hanbal was not one who responded to ignorance with harshness (he was not rough or severe). If someone treated him ignorantly, he would endure it, show forbearance, and say: “Allah is sufficient for me.” He was not spiteful, nor was he hasty. A dispute once occurred between his uncle and his neighbours. They would come to Abū ʿAbd Allāh [Imām Aḥmad], yet he would not show them any inclination toward his uncle, nor would he become angry on his uncle’s behalf. Rather, he would meet them with the honour and respect they were accustomed to receiving from him. Abū ʿAbd Allāh was extremely humble and loved the poor. I never saw a poor person honoured in anyone’s gathering more than in his gathering. He would incline toward them, while keeping himself distant from the people of the dunya. He was characterised by sakinah (tranquility) and dignity. When he sat in his gathering after ʿAṣr, he would not speak until he was asked. When he entered a gathering, he would not seek the place of prominence; he would sit wherever the gathering ended (i.e., wherever there was space). I accompanied him during travel and while at home, and he was of excellent character: always cheerful, gentle in manner, neither harsh nor coarse. He loved for the sake of Allah and hated for the sake of Allah. When he loved someone, he loved for him what he loved for himself and disliked for him what he disliked for himself. Yet his love for a person did not prevent him from restraining him and stopping him from committing oppression, sin, or something disliked if he saw him doing so. When he heard of a person’s righteousness, zuhd, or adherence to the athar, he would ask about him and wished to establish a relationship with him. He was a gentle and mild person. When he heard something he disapproved of, he would be deeply affected by it, and the change in his face would become apparent out of anger for Allah. He did not become angry for his own sake, nor did he defend himself. But when something related to the religion of Allah occurred, his anger would become intense. Abū ʿAbd Allāh was also a good neighbour. He would be harmed by his neighbours, yet he would remain patient and endure their harm. [ 📕 Source: Ādāb al-Sharʿiyyah by Ibn Mufliḥ al-Ḥanbalī ]1,61%
- 3 авг.New article up 🌟 https://open.substack.com/pub/fikriyya/p/imam-ahmad-ibn-hanbal-a-life-in-service?r=fu3u5&utm_medium=ios1,41%
- 2 авг.Imām Aḥmad ibn Ḥanbal رحمه الله (164–241 AH) said: إذا كان في المسألة حديث عن النبي - صلى الله عليه وسلم - لا يؤخذ بقول أحد من الصحابة، ولا من بعده خلافه، وإذا كان قول عن أحد من الصحابة مختلف تخير من أقوالهم إلى قول، وإذا كان لم يكن فيها عن النبي - صلى الله عليه وسلم - ولا عن أصحابه قول، تخير من أقاويل التابعين. "If there is a ḥadīth from the Prophet ﷺ regarding an issue (mas'ala), then the statement (qawl) of none of the Sahabah, or of those who came after them, is accepted if it contradicts it. If there are differing statements among the Sahabah, then one chooses from among their views the one that is strongest. And if there is neither a ḥadīth from the Prophet ﷺ nor a statement from his Sahabah regarding the matter, then one chooses from among the statements of the Tābiʿūn." [ 📗 Source: تسهيل السابلة لمريد معرفة الحنابلة ويليه فائت التسهيل ١/٤٤ ]1,33%
- 7 авг.Before moving on to how the madhab developed, it’s worth mentioning that writing pieces like this and reading about the trial that Imam Ahmad went through is difficult. There’s a difference between knowing, abstractly, that Imam Ahmad رحمه الله went through the Mihna, and actually going through the details of it.0,00%