KR
My Encounter with The Majlis (Mufti A.S. Desai) After performing Isha Salah at Masjid Al-Fuqara in Port Elizabeth, South Africa, I inquired about Mufti Desai, as I didn’t know what he looked like. A brother pointed to an elderly man with a hunchback who was…
As expected, ASDesai has exacted his revenge on Yasir al-Hanafi. How? By the only way he knows: Takfir!
KUFR BELEIFS OF YASAR AL-HANAFI
DUE TO HIS BELIEFS OF KUFR (YASAR AL-HANAFI), THE JUMUAH KHUTBAH AND SALAAT WERE NOT VALID (FRIDAY, 9 MAY 2025-MUSJID MANSOOR-PORT ELIZABETH, S.A). ALL THOSE WHO HAD FOLLOWED THIS IBLEES SHOULD MAKE QADHA OF ZUHR SALAAT.
Full: https://themajlis.co.za/questions-and-answers/yasar-al-hanafi-is-a-shaitaan-in-human-form/
KUFR BELEIFS OF YASAR AL-HANAFI
DUE TO HIS BELIEFS OF KUFR (YASAR AL-HANAFI), THE JUMUAH KHUTBAH AND SALAAT WERE NOT VALID (FRIDAY, 9 MAY 2025-MUSJID MANSOOR-PORT ELIZABETH, S.A). ALL THOSE WHO HAD FOLLOWED THIS IBLEES SHOULD MAKE QADHA OF ZUHR SALAAT.
Full: https://themajlis.co.za/questions-and-answers/yasar-al-hanafi-is-a-shaitaan-in-human-form/
I would highly recommend this to those who are interested. I was part of a ten-strong EC outreach team and delegation headed up by S. Mushfique to set up EC’s partnership with 29 Mayis University in Istanbul. Pictures are from October 2023, including one from the meeting with Dr Halalshah of Jordan who is the Arabic lead at 29.
https://ebrahimcollege.org.uk/aromer/
https://ebrahimcollege.org.uk/aromer/
Forwarded from Telegrams from Makkah
Muhammad Yasir Al-Hanafi on X: "The Failed Intimidation of Majlis’s “Religious”Thugs
https://x.com/YasirAlHanafi/status/1921302470787019011
https://x.com/YasirAlHanafi/status/1921302470787019011
Forwarded from Faisal Hassan (Faisal)
This is an excellent book by the senior hadith scholar Sh. Hatim al-Awni.
The book is about the purpose, goals and objectives of Fiqh (Maqasid), and their relationship with verifying hadiths, interpreting them, and actively deriving law. After all, law serves purpose and is not random.
The book also contains insightful case studies (like the famous hadith on plucking eyebrows, and initiating the greeting of salam with a non-Muslim), as well as a discussion on 'major' & 'minor' sins and what actually separates the two.
Since I'm already teaching Maqasid (Goals & Objectives of Law) as part of my Usul al-Fiqh program, I plan to deliver a public presentation of this book.
Therefore, I hope to host a live Zoom session where I summarise the book contents and offer my own thoughts. The goal is to make the content accessible in English.
God willing, I'll host this next Wednesday, 21st May at 8 PM (UK).
I'll share the Zoom link on this channel an hour before we start. It'll be a pleasure to have you all! 🙏
The book is about the purpose, goals and objectives of Fiqh (Maqasid), and their relationship with verifying hadiths, interpreting them, and actively deriving law. After all, law serves purpose and is not random.
The book also contains insightful case studies (like the famous hadith on plucking eyebrows, and initiating the greeting of salam with a non-Muslim), as well as a discussion on 'major' & 'minor' sins and what actually separates the two.
Since I'm already teaching Maqasid (Goals & Objectives of Law) as part of my Usul al-Fiqh program, I plan to deliver a public presentation of this book.
Therefore, I hope to host a live Zoom session where I summarise the book contents and offer my own thoughts. The goal is to make the content accessible in English.
God willing, I'll host this next Wednesday, 21st May at 8 PM (UK).
I'll share the Zoom link on this channel an hour before we start. It'll be a pleasure to have you all! 🙏
Forwarded from Avdullah
Every time some kind non-Muslim figure kicks the bucket, I’m once again reminded of the maniacal, casual perennialism gripping so many Muslims. Strange yet unsurprising.
Forwarded from Avdullah
The reason Abu Talib’s goodness is emphasized in the Seerah despite the awful state of his passing is to pin down this point. Not even he made it to heaven with love and kindness alone, void of true faith. What makes you think anyone else can?
أَخْبَرَنَا أَبُو بَكْر أَحْمَد بْن سُلَيْمَان بْن عَلِي المقرئ, أَخْبَرَنَا عبيد اللَّه بْن مُحَمَّد البزاز, أَخْبَرَنَا جَعْفَر بْن مُحَمَّد بْن الْقَاسِمِ, أَخْبَرَنَا أَبُو الْعَبَّاس الطوسي, أَخْبَرَنَا مُحَمَّد بْن سَعْد, قَالَ: قُلْت لطفيلي مرة: ويلك! تأكل حرامًا؟! قَالَ: مَا أكلت قط إلا حلالًا. قُلْت: وكيف ذاك؟ قَالَ: لأني إِذَا دخلت دارًا لقوم قصدت بَاب النِّسَاء, فيقولون ههنا ههنا, فقولهم: ههنا هُوَ دعوة, فَمَا آكل إلا حلالًا
- التطفيل للخطيب البغدادي
- التطفيل للخطيب البغدادي
https://www.youtube.com/watch?v=kriX4ZR1Qus
This was a very poor video by Asrar Rashid.
I'm not one to relitigate the entire discussion on ikhtilat - the paper and counter by Muntasir Zaman and Zeeshan Chaudry is sufficient in this regard.
What I do want to point it here is a slew of factual errors, lack of knowledge, or expedient omission of other facts by Asrar, whose comments from the video are paraphrased here in italics and underlined:
1. Why don't you mention that the women has a separate entrance into al-Masjid al-Nabawi?
This is a common argument to prevent women coming to the mosque, as no separate door would have been been designated for them. This argument fails and falls apart on several of counts:
a. Many a time, even in new builds, a door isn't designated for them despite the capability of ity being installed.
b. Nowhere does it say that it is a condition for a woman's attendance in the mosque that they must enter from a separate door.
c. Ibn Umar is recorded to have never entered this door for the rest of his life. I mention his name for two reasons. One reason is that there are no records to my knowledge that this door was out of bounds for men when there were no women around. The second reason is to be mentioned later.
d. There are no records of the Prophet ever instructing the Makkans to do the same for al-Masjid al-Haram, or any other mosque. In fact, his precise words for his own mosque were not even a command; rather, he said: لو تركنا هذا الباب للنساء (If we were to leave this door for the women.)
e. Women entering the mosque building and the musalla area are two different things. Most mosque buildings nowadays are not the same as the Prophet's Mosque, where entry into the door would mean you would be standing in the musalla area. Therefore, Asrar's argument for most mosques in the West nowadays only works when in reference to the mosque building and not just the musalla area.
f. Besides, the purported prohibition on "ikhtilat" is a universal one and not restricted to mosque or a mosque complex. If a separate door is a stipulation for the permissibility of a woman entering a building external to her home, it should also apply to Muslim shops, marketplaces, and other establishments. Nobody in the history of Islam has ever made such a stipulation.
g. To the contrary, there are other fatawa that allow women to enter the mosque from the same door is men so long as the conditions of decency are upheld. The separate door for women was an ideal, not an obligation.
2. Why don't you mention that women would come with face veils?
This is not even the default Hanafi position. Had it been such a categorical Sunnah as Asrar is making out, he would be implicitly accusing the Hanafi School of having gone against the Sunnah on this matter, with no Hanafi scholar in the history of the Madhhab having corrected the Imams of the school. That is a grave accusation to make.
This was a very poor video by Asrar Rashid.
I'm not one to relitigate the entire discussion on ikhtilat - the paper and counter by Muntasir Zaman and Zeeshan Chaudry is sufficient in this regard.
What I do want to point it here is a slew of factual errors, lack of knowledge, or expedient omission of other facts by Asrar, whose comments from the video are paraphrased here in italics and underlined:
1. Why don't you mention that the women has a separate entrance into al-Masjid al-Nabawi?
This is a common argument to prevent women coming to the mosque, as no separate door would have been been designated for them. This argument fails and falls apart on several of counts:
a. Many a time, even in new builds, a door isn't designated for them despite the capability of ity being installed.
b. Nowhere does it say that it is a condition for a woman's attendance in the mosque that they must enter from a separate door.
c. Ibn Umar is recorded to have never entered this door for the rest of his life. I mention his name for two reasons. One reason is that there are no records to my knowledge that this door was out of bounds for men when there were no women around. The second reason is to be mentioned later.
d. There are no records of the Prophet ever instructing the Makkans to do the same for al-Masjid al-Haram, or any other mosque. In fact, his precise words for his own mosque were not even a command; rather, he said: لو تركنا هذا الباب للنساء (If we were to leave this door for the women.)
e. Women entering the mosque building and the musalla area are two different things. Most mosque buildings nowadays are not the same as the Prophet's Mosque, where entry into the door would mean you would be standing in the musalla area. Therefore, Asrar's argument for most mosques in the West nowadays only works when in reference to the mosque building and not just the musalla area.
f. Besides, the purported prohibition on "ikhtilat" is a universal one and not restricted to mosque or a mosque complex. If a separate door is a stipulation for the permissibility of a woman entering a building external to her home, it should also apply to Muslim shops, marketplaces, and other establishments. Nobody in the history of Islam has ever made such a stipulation.
g. To the contrary, there are other fatawa that allow women to enter the mosque from the same door is men so long as the conditions of decency are upheld. The separate door for women was an ideal, not an obligation.
2. Why don't you mention that women would come with face veils?
This is not even the default Hanafi position. Had it been such a categorical Sunnah as Asrar is making out, he would be implicitly accusing the Hanafi School of having gone against the Sunnah on this matter, with no Hanafi scholar in the history of the Madhhab having corrected the Imams of the school. That is a grave accusation to make.
YouTube
Muslim Men & Women STOP Free Mixing | Shaykh Asrar Rashid
Drop your comments, questions or queries for Shaykh Asrar Rashid in the comments section below ⬇️
3. Why don't you mention that the worst rows for the men are the back rows?
a. This is when it is does with the explicit intention of wanting to be close to the opposite gender. It does not mean men who come later, or who happen to have joined the salah and are in the last row.
b. To the contrary, Imam Nawawi in his commentary on Sahih Muslim said the the 'reverse' for women (i.e., that their last row being the best and the first row being the worst) is only applicable when they are together with men and are not cut off from them. If they are completely separate, then their first row would be the best for them as well, just like the first row of the men:
أما صفوف النساء فالمراد بالحديث صفوف النساء اللواتي يصلين مع الرجال ، وأما إذا صلين متميزات لا مع الرجال فهن كالرجال خير صفوفهن أولها وشرها آخرها
c. We know for a fact that there were even men in the time of the Prophet صلى الله عليه وسلم who attended the congregation who could not even cover their privates properly, due to poverty. There was no prohibition on them attending Salah, nor was there a prohibition on the women behind them from attending. In fact, the Prophet did not even erect a barrier. Instead, he told the women to arise from prostration a few seconds later than the men, as Imam Muslim and others record:
حدثنا أبو بكر بن أبي شيبة حدثنا وكيع عن سفيان عن أبي حازم عن سهل بن سعد قال لقد رأيت الرجال عاقدي أزرهم في أعناقهم مثل الصبيان من ضيق الأزر خلف النبي صلى الله عليه وسلم فقال قائل يا معشر النساء لا ترفعن رءوسكن حتى يرفع الرجال
This was conveniently missed by Asrar, just as it is missed by those who insist on a physical barrier. You can have your barrier - just don't make it the be-all end-all of mosque best practice.
4. Why did you not mention that Prophet encouraged the women to pray at home, that they get the reward of the congregation at home, but when they attend the mosque they only get one reward?
a. I have no idea what the source of the specific items he mentioned here is.
b. I would have raised the question here on whether he recommends women to attend the mosques in Makkah and Madinah, but then I realised he himself does not perform Salah behind the Imams there and only pretends to do so: "I do NOT pray behind Wahabis or any deviants. One sentence in the lecture was quoted where I say 'and they will see me praying behind the imam...' by which I meant that when I go Makkah and Madinah, ostensibly I do stand behind the imam as to not cause fitnah. This is clear from the context of my lecture where I mention that rather than sitting in the hotel lobby during jamat time it is better to attend the masjid. I alaways pray after with my own jamat in the haramayn sharifayn." (Sunniport)
a. This is when it is does with the explicit intention of wanting to be close to the opposite gender. It does not mean men who come later, or who happen to have joined the salah and are in the last row.
b. To the contrary, Imam Nawawi in his commentary on Sahih Muslim said the the 'reverse' for women (i.e., that their last row being the best and the first row being the worst) is only applicable when they are together with men and are not cut off from them. If they are completely separate, then their first row would be the best for them as well, just like the first row of the men:
أما صفوف النساء فالمراد بالحديث صفوف النساء اللواتي يصلين مع الرجال ، وأما إذا صلين متميزات لا مع الرجال فهن كالرجال خير صفوفهن أولها وشرها آخرها
c. We know for a fact that there were even men in the time of the Prophet صلى الله عليه وسلم who attended the congregation who could not even cover their privates properly, due to poverty. There was no prohibition on them attending Salah, nor was there a prohibition on the women behind them from attending. In fact, the Prophet did not even erect a barrier. Instead, he told the women to arise from prostration a few seconds later than the men, as Imam Muslim and others record:
حدثنا أبو بكر بن أبي شيبة حدثنا وكيع عن سفيان عن أبي حازم عن سهل بن سعد قال لقد رأيت الرجال عاقدي أزرهم في أعناقهم مثل الصبيان من ضيق الأزر خلف النبي صلى الله عليه وسلم فقال قائل يا معشر النساء لا ترفعن رءوسكن حتى يرفع الرجال
This was conveniently missed by Asrar, just as it is missed by those who insist on a physical barrier. You can have your barrier - just don't make it the be-all end-all of mosque best practice.
4. Why did you not mention that Prophet encouraged the women to pray at home, that they get the reward of the congregation at home, but when they attend the mosque they only get one reward?
a. I have no idea what the source of the specific items he mentioned here is.
b. I would have raised the question here on whether he recommends women to attend the mosques in Makkah and Madinah, but then I realised he himself does not perform Salah behind the Imams there and only pretends to do so: "I do NOT pray behind Wahabis or any deviants. One sentence in the lecture was quoted where I say 'and they will see me praying behind the imam...' by which I meant that when I go Makkah and Madinah, ostensibly I do stand behind the imam as to not cause fitnah. This is clear from the context of my lecture where I mention that rather than sitting in the hotel lobby during jamat time it is better to attend the masjid. I alaways pray after with my own jamat in the haramayn sharifayn." (Sunniport)
5. Why do you not mention that A'ishah رضي الله عنها said...?
Anyone who cites this - as most from that camp do, whether Barelwi or Deobandi - while ignoring what Abdullah ibn Umar said and the fact that he refused to speak to his own son for preventing women from attending the mosque, is being seriously disingenuous. Also, those who want to cite Ibn Umar never entering the mosque in Madinah through Bab 'l-Nisa should also be cognizant of his position on the absolute permissibility of women attending the mosque.
6. Women are prohibited from visiting the graves - this is the fatwa in the Hanafi School.
Both Haskafi and Ibn Abidin said to the contrary:
وَلَا بَأْسَ... بِزِيَارَةِ الْقُبُورِ وَلَوْ لِلنِّسَاءِ
وَالْأَصَحُّ أَنَّ الرُّخْصَةَ ثَابِتَةٌ لَهُنَّ
Ibn Abidin weakened the other view as well. Shurunbulali and Tahtawi preferred the same view as Haskafi and Ibn Abidin. Asrar should not project his cultural preferences onto the Hanafi School. I am not denying the existence of other views in the school. What I do object to is this "my way or highway" approach exhibited by Asrar.
7. Shurunbulali says in Maraqi al-Falah that the voice of a woman is awrah.
This is one interpretation of the ahadith that speak of a woman not delivering the Adhan, not raising her voice in Talbiyah, or those that instruct her to clap the back of her hand when pointing out an error of the Imam in Salah (which is ironic given the ban these lot place on women attending the mosque). The other interpretation to these ahadith is that this is due to fitnah, not that the voice is awrah. Ibn Abidin alludes to this view in the school - an issue that the early Imams are ostensibly silent on hence the dispute:
وَفِي شَرْحِ الْمُنْيَةِ الْأَشْبَهُ أَنَّ صَوْتَهَا لَيْسَ بِعَوْرَةٍ، وَإِنَّمَا يُؤَدِّي إلَى الْفِتْنَةِ كَمَا عَلَّلَ بِهِ صَاحِبُ الْهِدَايَةِ وَغَيْرُهُ فِي مَسْأَلَةِ التَّلْبِيَةِ وَلَعَلَّهُنَّ إنَّمَا مُنِعْنَ مِنْ رَفْعِ الصَّوْتِ بِالتَّسْبِيحِ فِي الصَّلَاةِ لِهَذَا الْمَعْنَى وَلَا يَلْزَمُ مِنْ حُرْمَةِ رَفْعِ صَوْتِهَا بِحَضْرَةِ الْأَجَانِبِ أَنْ يَكُونَ عَوْرَةً كَمَا قَدَّمْنَاهُ
Personally, this does seem to be the better and more plausible view and women speaking to men is replete in the Hadith corpus and the Sirah, not to mention the Quran itself and the biographies of the Imams of the Madhhab. In Majma' 'l-Anhur, Damad Efendi also had reservations of the voice of a woman beign awrah in the Hanafi School:
أَقُولُ: وَفِيهِ كَلَامٌ؛ لِأَنَّ صَوْتَهَا مُطْلَقًا لَيْسَ بِعَوْرَةٍ، وَإِلَّا يَسْتَلْزِمُ أَنْ يُكْرَهَ تَكَلُّمُهَا مَعَ الْأَجْنَبِيِّ وَلَيْسَ كَذَلِكَ، بَلْ يُكْرَهُ رَفْعُ صَوْتِهَا تَدَبَّرْ
Ibn Amir Haj offered the same view, as recorded by Siraj Ibn Nujaym:
الأشبه أنه ليس بعورة وإنما يؤدي إلى الفتنة وهو الذي ينبغي اعتماده
Commentating on Tumurtashi's ولا تلبي جهرا, Haskafi offered the same view - it is not awrah:
بل تسمع نفسها دفعا للفتنة، وما قيل إن صوتها عورة ضعيف
Conclusion: While he is trying to educate his audience towards good, Asrar should try not to misrepresent the school or dismiss other scholarly views.
Anyone who cites this - as most from that camp do, whether Barelwi or Deobandi - while ignoring what Abdullah ibn Umar said and the fact that he refused to speak to his own son for preventing women from attending the mosque, is being seriously disingenuous. Also, those who want to cite Ibn Umar never entering the mosque in Madinah through Bab 'l-Nisa should also be cognizant of his position on the absolute permissibility of women attending the mosque.
6. Women are prohibited from visiting the graves - this is the fatwa in the Hanafi School.
Both Haskafi and Ibn Abidin said to the contrary:
وَلَا بَأْسَ... بِزِيَارَةِ الْقُبُورِ وَلَوْ لِلنِّسَاءِ
وَالْأَصَحُّ أَنَّ الرُّخْصَةَ ثَابِتَةٌ لَهُنَّ
Ibn Abidin weakened the other view as well. Shurunbulali and Tahtawi preferred the same view as Haskafi and Ibn Abidin. Asrar should not project his cultural preferences onto the Hanafi School. I am not denying the existence of other views in the school. What I do object to is this "my way or highway" approach exhibited by Asrar.
7. Shurunbulali says in Maraqi al-Falah that the voice of a woman is awrah.
This is one interpretation of the ahadith that speak of a woman not delivering the Adhan, not raising her voice in Talbiyah, or those that instruct her to clap the back of her hand when pointing out an error of the Imam in Salah (which is ironic given the ban these lot place on women attending the mosque). The other interpretation to these ahadith is that this is due to fitnah, not that the voice is awrah. Ibn Abidin alludes to this view in the school - an issue that the early Imams are ostensibly silent on hence the dispute:
وَفِي شَرْحِ الْمُنْيَةِ الْأَشْبَهُ أَنَّ صَوْتَهَا لَيْسَ بِعَوْرَةٍ، وَإِنَّمَا يُؤَدِّي إلَى الْفِتْنَةِ كَمَا عَلَّلَ بِهِ صَاحِبُ الْهِدَايَةِ وَغَيْرُهُ فِي مَسْأَلَةِ التَّلْبِيَةِ وَلَعَلَّهُنَّ إنَّمَا مُنِعْنَ مِنْ رَفْعِ الصَّوْتِ بِالتَّسْبِيحِ فِي الصَّلَاةِ لِهَذَا الْمَعْنَى وَلَا يَلْزَمُ مِنْ حُرْمَةِ رَفْعِ صَوْتِهَا بِحَضْرَةِ الْأَجَانِبِ أَنْ يَكُونَ عَوْرَةً كَمَا قَدَّمْنَاهُ
Personally, this does seem to be the better and more plausible view and women speaking to men is replete in the Hadith corpus and the Sirah, not to mention the Quran itself and the biographies of the Imams of the Madhhab. In Majma' 'l-Anhur, Damad Efendi also had reservations of the voice of a woman beign awrah in the Hanafi School:
أَقُولُ: وَفِيهِ كَلَامٌ؛ لِأَنَّ صَوْتَهَا مُطْلَقًا لَيْسَ بِعَوْرَةٍ، وَإِلَّا يَسْتَلْزِمُ أَنْ يُكْرَهَ تَكَلُّمُهَا مَعَ الْأَجْنَبِيِّ وَلَيْسَ كَذَلِكَ، بَلْ يُكْرَهُ رَفْعُ صَوْتِهَا تَدَبَّرْ
Ibn Amir Haj offered the same view, as recorded by Siraj Ibn Nujaym:
الأشبه أنه ليس بعورة وإنما يؤدي إلى الفتنة وهو الذي ينبغي اعتماده
Commentating on Tumurtashi's ولا تلبي جهرا, Haskafi offered the same view - it is not awrah:
بل تسمع نفسها دفعا للفتنة، وما قيل إن صوتها عورة ضعيف
Conclusion: While he is trying to educate his audience towards good, Asrar should try not to misrepresent the school or dismiss other scholarly views.
Forwarded from Ibrahim Farooqui (Fawa'id)
Free Introductory Webinar: Discover the Depths of Nahj al-Burda
With Ustadh Mustafa al-Qabbani
Join us for a free online webinar introducing our upcoming course on Ahmed Shawqi’s Nahj al-Burda — a modern classic in praise of the Prophet Muhammad (peace be upon him), rich with eloquent vocabulary, complex grammar, and stunning rhetorical beauty (balāgha).
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Date: 14th of May
Time: 8:00 PM Makkah Time
Join Zoom Meeting
https://us06web.zoom.us/j/89645115608?pwd=7brDs8tP3DmpjRrgPMGrfbAEhwg0Us.1
Meeting ID: 896 4511 5608
Passcode: 782706
With Ustadh Mustafa al-Qabbani
Join us for a free online webinar introducing our upcoming course on Ahmed Shawqi’s Nahj al-Burda — a modern classic in praise of the Prophet Muhammad (peace be upon him), rich with eloquent vocabulary, complex grammar, and stunning rhetorical beauty (balāgha).
Led by Ustadh Mustafa al-Qabbani, this webinar will explore the poem’s significance as a decolonial literary revival.
In this webinar, you’ll learn:
• Why Nahj al-Burda matters in modern Arabic and Islamic thought
• How this course will help deepen your command of Arabic
• What to expect from the full course in terms of content and approach
Whether you’re a student of Arabic or simply curious, this is the perfect opportunity to learn more — and ask your questions directly.
Date: 14th of May
Time: 8:00 PM Makkah Time
Join Zoom Meeting
https://us06web.zoom.us/j/89645115608?pwd=7brDs8tP3DmpjRrgPMGrfbAEhwg0Us.1
Meeting ID: 896 4511 5608
Passcode: 782706
Forwarded from Zeeshan Chaudri
A 3-Part Online Course with Moulana Dr Zeeshan Chaudri
Dates: Sundays – 22nd June, 29th June & 6th July 2025
Time: 11:00 AM – 12:30 PM (UK Time)
Audience: Alimiyyah students & graduates 🎓
Course Fee: £20
This focused online course is designed to enhance the research capabilities of students and graduates of the Alimiyyah programme, empowering them to engage critically with Islamic texts and academic discourse.k
Led by Moulana Dr Zeeshan Chaudri, who brings both traditional scholarship and academic expertise, this course will provide a deeper understanding of research frameworks, methodologies, and the tools necessary for advanced Islamic studies.
What You’ll Learn:
-The role and purpose of research in Islamic scholarship
Classical vs. contemporary methodologies
-How to engage critically and analytically with texts
Academic writing, structuring arguments, and referencing
-Practical insights into academic publishing and further studies.
Dates: Sundays – 22nd June, 29th June & 6th July 2025
Time: 11:00 AM – 12:30 PM (UK Time)
Audience: Alimiyyah students & graduates 🎓
Course Fee: £20
This focused online course is designed to enhance the research capabilities of students and graduates of the Alimiyyah programme, empowering them to engage critically with Islamic texts and academic discourse.k
Led by Moulana Dr Zeeshan Chaudri, who brings both traditional scholarship and academic expertise, this course will provide a deeper understanding of research frameworks, methodologies, and the tools necessary for advanced Islamic studies.
What You’ll Learn:
-The role and purpose of research in Islamic scholarship
Classical vs. contemporary methodologies
-How to engage critically and analytically with texts
Academic writing, structuring arguments, and referencing
-Practical insights into academic publishing and further studies.
Honey, can you take me for a holiday to the Emirates? It is such an Islamic country!
https://x.com/jimNjue_/status/1923033536811987157
https://x.com/jimNjue_/status/1923033536811987157
Protip for English speaking Arabic learners:
Don’t expect everything to be translatable word for word across the two languages.
This is particularly the case when it comes to حروف الجر
Some basic examples:
EXHIBIT I
- In English, you can say “I entered the house”, and you can say “I entered in the house”
- In Arabic, you can say دخلتُ الدارَ and دخلتُ في الدارِ
- In English, you can say “I exited the house”, and you can say “I exited from the house”
- In Arabic, you can say خرجتُ من الدارِ, but you cannot say خرجتُ الدارَ
EXHIBIT II
- In English, you say “I was angry with him”
- In Arabic, you say غضبتُ عليه
EXHIBIT III
In English, you can forgive the sin and the person. But Arabic, for the word غفر، the sin is maf’ul whereas the person must have lam, like غفر اللهُ الذنبَ لزيد. You cannot say غفر الله زيدا
EXHIBIT IV
In Arabic, similar words in terms of meaning might be used different. You say غفر الله لك, but then you would say عفا الله عنك - you cannot say غفر الله عنك or عفا الله لك. Then for a word like سامح, the person can be maf’ul, so سامحك الله
This is called صِلَة, ie agents that are attached to the verb are the only way the verb in question is used.
Furthermore, some صِلَات assign the verb to a specific meaning. For example:
ذهب بـ = أذهب
رغب عن = أعرض
دخل على = زار
ضرب في = سار
To learn these variations, you just need extensive lessons on Arabic Adab. Learning sarf and nahw isn’t enough, though these are important as well. Importantly, differentiate between حروف الجر used in a regular form and used as صِلَة for a verb.
Don’t expect everything to be translatable word for word across the two languages.
This is particularly the case when it comes to حروف الجر
Some basic examples:
EXHIBIT I
- In English, you can say “I entered the house”, and you can say “I entered in the house”
- In Arabic, you can say دخلتُ الدارَ and دخلتُ في الدارِ
- In English, you can say “I exited the house”, and you can say “I exited from the house”
- In Arabic, you can say خرجتُ من الدارِ, but you cannot say خرجتُ الدارَ
EXHIBIT II
- In English, you say “I was angry with him”
- In Arabic, you say غضبتُ عليه
EXHIBIT III
In English, you can forgive the sin and the person. But Arabic, for the word غفر، the sin is maf’ul whereas the person must have lam, like غفر اللهُ الذنبَ لزيد. You cannot say غفر الله زيدا
EXHIBIT IV
In Arabic, similar words in terms of meaning might be used different. You say غفر الله لك, but then you would say عفا الله عنك - you cannot say غفر الله عنك or عفا الله لك. Then for a word like سامح, the person can be maf’ul, so سامحك الله
This is called صِلَة, ie agents that are attached to the verb are the only way the verb in question is used.
Furthermore, some صِلَات assign the verb to a specific meaning. For example:
ذهب بـ = أذهب
رغب عن = أعرض
دخل على = زار
ضرب في = سار
To learn these variations, you just need extensive lessons on Arabic Adab. Learning sarf and nahw isn’t enough, though these are important as well. Importantly, differentiate between حروف الجر used in a regular form and used as صِلَة for a verb.
Forwarded from Mehdi Sheikh