al-Ḥanafiyyah | ٱلْمَذْهَب ٱلْحَنَفِيّ

Rejoicing Over the Prophet’s ﷺ Birthday: Is it Innovation? ✅ Not every bidʿah (innovation) is misguidance. If an act of worship already has a foundation in the sharīʿah, then designating a specific time or place for it is not an evil innovation, it may be permissible (mubāḥ) or even rewarded (ḥasan). After Mūsā (ʿalayhi al-salām) passed away, the Jews themselves began fasting annually on the day Allāh saved him from Pharaoh, an act of gratitude based on an existing form of worship, in this case: fasting. When the Prophet [ﷺ] learned this, he approved their action and even commanded Muslims to fast that day, saying: “We are closer to Mūsā than you.” This shows that spontaneous acts of gratitude for divine blessings, if based on legitimate forms of worship, can be a good innovation (bidʿah ḥasanah). Similarly, the Anṣār, before the Prophet’s [ﷺ] migration, designated a day to gather, rejoice, and thank Allāh for the blessing of his arrival. For centuries, Muslims have marked the Prophet’s birth (Mawlid) with Qurʾān recitation, ṣalawāt, fasting, and reading his sīrah, all of these acts are already established in Islām, as an expression of love and gratitude to Allāh for sending The Holy Prophet [ﷺ].

Thirty Thousand Companions Celebrated the Birth of the Prophet ﷺ. Abū al-ʿAbbās Muḥammad ibn Yaʿqūb reported to us, Abū al-Bakhtarī ʿAbd Allāh ibn Muḥammad ibn Shākir narrated to us, Zakariyyā ibn Yaḥyā al-Khazzāz narrated to us, the paternal uncle of Abū Zaḥr ibn Ḥusayn narrated from his grandfather Ḥumayd ibn Munhib, who said: I heard my grandfather Khuraym ibn Aws ibn Ḥārithah ibn Lām (may Allāh be pleased with him) say: ❝I migrated to the Messenger of Allāh ﷺ from his return from Tabūk, and I embraced Islām. I then heard al-ʿAbbās ibn ʿAbd al-Muṭṭalib say: ‘O Messenger of Allāh, I wish to praise you.’ The Messenger of Allāh ﷺ replied: Say: “May Allāh not silence your mouth.”❞ (and approximately 30,000 companions were present!) Then al-ʿAbbās recited: ❝Before you, I dwelt in shadows, in a place where leaves fall. Then you descended into the lands, neither man nor morsel nor clot existed. Rather, a drop of semen rode the ark, and it restrained the eagle and its people drowned. You were transferred from a branch to a womb; when passed, a universe appeared complete. Until your house contained the Sovereign, with the elevated encompassment beneath it, words following it. When you were born, the earth shone, and the horizon illuminated with your light. We, in that light, and in the pathways of guidance, traverse.❞ ————————————————————————— Sources: ➤ Talakhīs Mustadrak al-Ṣaḥīḥayn (according to the conditions of Bukhārī and Muslim), 3/369, Ḥadīth 5417; p. 327 in another edition of al-Ḥākim. ➤ Siyar Aʿlām al-Nubalāʾ by al-Dhahabī, 2/102. ➤ Majmaʿ al-Zawāʾid by al-Haythamī, 8/217. ➤ al-Muʿjam al-Kabīr by al-Ṭabarānī, 4/213, Ḥadīth 4167. ➤ Ḥilyat al-Awliyāʾ by Abū Naʿīm, 1/363. ➤ al-Istīʿāb by Ibn ʿAbd al-Barr, 2/447, Ḥadīth 664; 3/327. ➤ Kitāb al-Wafāʾ, 1/35. ➤ Ṣifat al-Ṣafwah by Ibn al-Jawzī, 1/53. ➤ al-Iṣābah by Ibn Ḥajar al-ʿAsqalānī, 2/273. ➤ al-Mughni by Ibn Qudāmah al-Maqdisī, 10/1776. ➤ al-Khaṣāʾiṣ al-Kubrā by Jalāl al-Dīn al-Suyūṭī, 1/66; p. 97 in another edition. ➤ Sharḥ al-Shifāʾ by Mullā ʿAlī al-Qārī, 1/364. ➤ Mawṭin al-Muṣṭafā by Ibn Kathīr, 29–30; al-Bidāyah wa al-Nihāyah, 2/258. ➤ Kitāb al-Milal wa al-Niḥal by al-Shahrastānī, 2/240. ➤ al-Anwār al-Muḥammadiyyah by Yūsuf ibn Ismāʿīl al-Nabhānī, 62–84. ➤ Jawāhir al-Biḥār, 40. ➤ Ḥujjat Allāh ʿalā al-ʿĀlamīn, 222. ➤ Insān al-ʿUyūn (al-Sīrah al-Ḥalabīyah) by al-Ḥalabī, 1/96. ➤ Sharḥ al-Mawāhib al-Ladunniyyah by Muḥammad al-Zarqānī, 23. ➤ Subul al-Hudā wa al-Rashād by Ibn Yūsuf al-Ṣāleḥī al-Shāmī, 5/469. ————————————————————————— Glory be to Allāh! The noble uncle organized the celebration of the Prophet’s ﷺ birth in the presence of thirty thousand prominent companions, and it was transmitted within families in their homes, reciting the blessed birth of the Prophet ﷺ. ————————————————————————— This report is grounded in authoritative scholarly attestations that confirm: [1] The mention of the Mawlid on the tongues of the noble companions. [2] The Prophet ﷺ approved it without objection, indicating permission. [3] The presence of the Prophet ﷺ witnessed its occurrence at the time. [4] The permissibility of reciting religious poetry in the mosque following their practice. [5] The event took place in the Prophet’s Mosque, indicating its legitimacy. [6] The participation of a large audience in witnessing it; the act was public. [7] The celebration of the Mawlid explicitly honored the high status of the Prophet ﷺ. [8] Transmission of the event by prominent scholars over the ages, following the practice of the salaf. —————————————————————————

Do the minds of those who frequently watch trivial or frivolous content on social media become diminished? al-Aḥnaf ibn Qays 🇧🇳 said: 🔴Indeed, I may sit with a fool for an hour, and I can perceive the effect of that in my own intellect.🔴 al-Jāḥiẓ 🇧🇳 said: 🔴Do not keep the company of fools, for the corruption that attaches itself to you from associating with them for a single day is greater than the soundness that attaches itself to you from associating with intelligent people for an entire lifetime. For corruption is more firmly ingrained in human dispositions.🔴

ʿAbd al-Ḥamīd Maḥmūd Ṭaḥmāz (may Allāh be pleased with him) narrates the position with regards to ibn ʿArabī in his book “al-Fiqh al-Ḥanafī” (Vol-3/pg-102). ↓

🔴It is not permissible, according to us, to act upon a weak [ḍaʿīf] position, even for oneself. The Ḥanafī school’s position is to prohibit acting upon the less-preponderant [marjūḥ] position, even for oneself, because the position that was abandoned [marjūʿ] has thereby become abrogated [mansūkh]. So let this be memorized.🔴 📌 • ḥāshiyah of Imām Ibn ʿĀbidīn (d. 1252 AH), vol. 1, p. 74.

Marital Rights in Islām 1️⃣ The Husband’s Rights Over His Wife. 2️⃣ The Wife’s Rights Over Her Husband. ⁉️ Marriages Are Not Working Out: What Is the Solution? 😡 Is it Permissible to Strike One's Wife as Claimed by the Critics of Islām? 🧕 Men’s Duty of…

🌑 The Ḥanafī Ruling on the Ṣalāt al-Kusūf — The Solar-Eclipse Prayer 🔴The Number of Rakaʿāt • Two rakaʿāt are minimum number for the solar-eclipse prayer. • If one wishes, one may pray four rakaʿāt or more, performing a salām after every two rakʿahs, or after every four rakaʿāt. • Four rakaʿāt are preferable. 🔴The Manner of the Prayer • It is in the manner of a voluntary (nafl) prayer. This means that the solar-eclipse prayer resembles the voluntary prayer in several respects: • There is no adhān or iqāmah for it. • It is not performed during the times in which voluntary prayers are disliked. • The standing (qiyām) may be prolonged with recitation and supplications, which are among the characteristics of voluntary prayers. • It has also been said that one may shorten the recitation if one wishes, because the sunnah is to occupy the entire duration of the eclipse with prayer and supplication. • Thus, if one shortens one of them, one should lengthen the other. • Another opinion states that one may recite whatever one wishes therein, just as in the prescribed prayers. • As for the rukūʿ and sujūd, one may either shorten them or prolong them. 🔴The Three Recommended Matters Three things are recommended for the solar-eclipse prayer: the Imām, the time, and the place. [1] The imam is, the sulṭān, the qāḍī, or whoever possesses authority over the Friday and Eid prayers. [2] The recommended time is any time during which voluntary prayer is permissible. [3] The recommended place is the place where the Eid prayer is performed, or the masjid jāmiʿ (congregational mosque). • If they perform the prayer somewhere other than the designated place, the prayer is nevertheless valid, although the first option is preferable. • Likewise, if they pray individually in their homes, that is permissible. • However, it is disliked to establish congregational prayers in every locality. The reason is that voluntary prayers are generally disliked when performed in congregation through prior mutual arrangement (al-tadāʿī), except for voluntary prayers for which specific evidence has established congregation. An exception applies when the imam gives permission for the people of each mosque to establish the prayer therein. 🔴The Prayer of Women • Likewise, women perform the eclipse prayer individually at their home. 📌 • Ḥāshiyat al-Ṭaḥṭāwī.

Paradise is Beneath The Feet of Mothers The Prophet ⚡️ said to al-ʿAbbās ibn Mirdās, when he wished to go forth for jihād: ‘Stay with your mother, for indeed Paradise is beneath your mother’s foot.’ Imām Ibn ʿĀbidīn 🇧🇬 comments: “The statement, ‘beneath…

Question: What is the ruling, according to the Ḥanafī Imāms, regarding sitting in iqʿāʾ between the two prostrations (sajda) in this manner? Answer: It is makrūh taḥrīman (prohibitively disliked). This is the interpretation of iqʿāʾ given by Imām al-Karkhī. Imām Ibn Nujaym mentioned this in al-Baḥr al-Rāʾiq, and Imām Ibn ʿĀbidīn commented upon it in Minḥat al-Khāliq. This is his exact wording: “Thus, according to al-Karkhī’s interpretation, iqʿāʾ is makrūh taḥrīman, regardless of whether it is what was intended by the ḥadīth of Abū Hurayrah or not, unless there is some indication (ṣārif) that diverts the prohibition from being understood as indicating taḥrīm to being understood as indicating recommendation (nadb).” 📕 Imām Ibn ʿĀbidīn from Minḥat al-Khāliq on al-Baḥr al-Rāʾiq, vol. 2, p. 23, Dār al-Kitāb al-Islāmī.

Paradise is Beneath The Feet of Mothers The Prophet ⚡️ said to al-ʿAbbās ibn Mirdās, when he wished to go forth for jihād: ‘Stay with your mother, for indeed Paradise is beneath your mother’s foot.’ Imām Ibn ʿĀbidīn 🇧🇬 comments: “The statement, ‘beneath your mother’s foot,’ carries the meaning of the ḥadīth: ‘Paradise is beneath the feet of mothers.’ Perhaps what is intended by it, and Allāh knows best, is kissing her foot.” 📌 • Ḥāshiyat Ibn ʿĀbidīn, vol. 4, p. 125.

The morning dawned from his ﷺ radiant face. 🎙️ Shaykh Dr. Abū-l-Naṣr ʿAṭṭār (ḥafiẓahullāh)

Is it permissible for women to leave the house for the Eid prayer in order to join the congregation? Answer: In our time, due to corruption and evil in society, according to our school of law it is not permitted makrūh taḥrīman for women to go out for the…

The Etiquette of Sincere Advice 🌿 Masʿar ibn Kidām 🇧🇳 said: 🔴May Allāh have mercy upon the one who points out my faults to me privately, between him and me. Indeed, offering advice publicly is a form of reprimand.🔴¹ The Advice of Imām al-Shāfiʿī 🇧🇳: 🔴Advise me when I am alone, and spare me advice before a gathering. For giving advice among people is a kind of rebuke whose hearing I do not accept. If you oppose me and disobey my command, then do not be distressed when you are not obeyed.🔴 Imām al-Shāfiʿī also said:. 🔴Whoever admonishes his brother privately has indeed admonished him and adorned him; but whoever admonishes him publicly has exposed him and disgraced him.🔴² Whoever undertakes the responsibility of advising people must also cultivate patience. Most people do not respond to sincere advice immediately. Some may hear advice today and only act upon it years later. Therefore, the one who advises others should know with certainty that his responsibility is only to convey the advice. As for guidance, that belongs solely to Allah سبحانه وتعالى. Allāh said to His beloved Messenger ⚡️: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ﴾ “Indeed, you cannot guide whom you love, but Allāh guides whom He wills, and He knows best those who are rightly guided.” — Qurʾān 28:56. We know from the Sunnah that when the nations were presented to the Prophet ⚡️, he saw a prophet accompanied by a small group; another prophet accompanied by one or two people; and another prophet with no one accompanying him.³ This means that some prophets were not followed by a single person from their respective peoples. Yet they continued to call their people to Allāh. And we know how the Prophet Muḥammad ⚡️ endured immense harm from the polytheists of Quraysh and others. They plotted repeatedly to kill him, yet he responded with mercy: 🔴O Allāh, forgive my people, for they do not know.🔴⁴ When Makkah was conquered, the Prophet ⚡️ did not take revenge upon its people. He did not order them to be executed or publicly humiliated. Rather, he addressed them with words of mercy: 🔴Go, for you are free.🔴⁵ This is the character of sincere daʿwah: • Advise privately. • Be patient with people. • Do not demand immediate results. • Convey the truth, but leave guidance to Allāh. • When given the opportunity to retaliate, remember mercy. اللهم ارزقنا الحكمة في الدعوة، والإخلاص في النصيحة، والصبر على الخلق، وحسن الاقتداء بنبيك ⚡️. References: [1] al-Ādāb al-Sharʿiyyah of Ibn Mufliḥ, 1/290. [2] Muqaddimah al-Majmūʿ Sharḥ al-Muhadhdhab, 1/31. [3] Agreed upon (muttafaqun ʿalayh): narrated by al-Bukhārī (5752), Kitāb al-Ṭibb, and Muslim (220), Kitāb al-Īmān, from Ibn ʿAbbās. [4] Agreed upon (muttafaqun ʿalayh): narrated by al-Bukhārī (3477), Kitāb Aḥādīth al-Anbiyāʾ, and Muslim (1792), Kitāb al-Jihād wa-l-Siyar, from ʿAbd Allāh ibn Masʿūd. [5] Narrated by al-Bayhaqī in al-Sunan al-Kubrā, 9/118.

A quantity of severe impurity (najāsah mughallaẓah) equal to a dirham is excused, meaning the prayer performed with it is valid. But is it disliked (makrūh)? Matn al-Qudūrī: “Whoever is affected by severe impurity, such as blood, feces, or urine, equal to…

A quantity of severe impurity (najāsah mughallaẓah) equal to a dirham is excused, meaning the prayer performed with it is valid. But is it disliked (makrūh)? Matn al-Qudūrī: “Whoever is affected by severe impurity, such as blood, feces, or urine, equal to the amount of a dirham, the prayer with it is permissible.” al-Jawharah al-Nayyirah: “His statement: ‘the prayer with it is permissible’, but is it disliked if it is the size of a dirham? It is disliked by consensus. And if it is less (than a dirham), and one has already entered the prayer while there is ample time, then it is better to break the prayer, wash his garment, and begin the prayer anew. If missing the congregation is feared: if he can find water and also find another congregation in another place, then likewise (he should leave and repeat). But if it is at the end of the time, or he cannot find another congregation elsewhere, he continues his prayer and does not break it.” 📌 • al-Jawharah al-Nayyirah by Imām al-Ḥaddādī al-Zabīdī (d. 800 AH), 1/38.

al-ḥamdu liLlāhi waḥdah Indeed, the most noble of sciences are those expressed by al-Nuʿmān, the possessor of beneficence and grace. I have adhered to his madhhab, spoken according to his view, and I am content with him as my Imām among all people. خاتمة مخطوط OR.803 مكتبة ليدن