سيّد فهيم الدين
A student of the classical Islamic sciences.
These notes began as my own, pages kept while studying classical texts with teachers and mentors over many years. I owe them a great debt; whatever is useful here traces back to them, and the mistakes are mine.
They were never written to be authoritative. They are reading-aids: paragraphs that helped a passage become clearer, a chain of transmission stick, a question find its place in the tradition.
If you find something useful, take it and check it against the primary sources. If you find a mistake, please reach out via the contact page; corrections are gratefully received.
181 notes
An English study of Shaykh Ibrāhīm al-Ṣabīḥī's monograph on one of the most discussed isnāds in ḥadīth literature: the chain of ʿAmr ibn Shuʿayb from his father from his grandfather.
Three classical positions on whether reading ḥadīth to the shaykh (qirāʾah) is equal, superior, or inferior to hearing it directly (samāʿ).
Why classical muḥaddithīn distinguished between ḥaddathanā (direct samāʿ) and akhbaranā (qirāʾah on the shaykh), and how the convention varied by region.
Ibn Ḥajar's symbol system in Taqrīb al-Tahdhīb, indicating which of the six major ḥadīth collections (and related works) record each narrator.
How Ibn Ḥajar's Taqrīb al-Tahdhīb groups narrators of the six canonical ḥadīth collections into twelve generational classes (ṭabaqāt).
A bibliographical survey of the major classical works in al-jarḥ wa al-taʿdīl, from the earliest rijāl compilations to Ibn Ḥajar al-ʿAsqalānī.
Before Islam, 437 individuals were named ʿAbdullāh, all of whom embraced Islam and had the honour of being in the …
Full Arabic text of Ibn Ḥajar al-ʿAsqalānī's Nuzhat al-Naẓar paired with Ather Shahbaz Hussain's English translation from his doctoral thesis.
Name Abū ‘Abdullāh Muḥammad Ibn Ḥasan Ibn Farqad al-Shaybānī. The majority of scholars are of the view that Imām Muḥammad, …
The complete Arabic matn of Ibn al-Mulaqqin's al-Tadhkirah fī ʿulūm al-ḥadīth with English translation, covering 73 categories of ḥadīth terminology.
Aḥādīth narrated through different chains that cannot be reconciled or weighed against one another are termed muḍṭarib, with the iḍṭirāb usually occurring in the sanad.
When narrators share identical names through father and grandfather but are in fact distinct individuals, the case is termed muttafiq and muftariq.
A muʿallal ḥadīth contains a hidden defect that undermines its outward soundness, detected only by experienced muḥaddithīn through warning signs in sanad and matn.
Five positions on what to do when the teacher (_aṣl_) denies a narration that the student (_farʿ_) attributes to him.
How muḥaddithīn distinguish mutābaʿah tāmmah, mutābaʿah qāṣirah and shāhid when corroborating a doubtful narration through the process of iʿtibār.
An overview of the science of _jarḥ_ (criticism) and _taʿdīl_ (praise): the two grounds of evaluation, when criticism overrides praise, and who needs it.
Definitions of majhūl al-ḥāl, majhūl al-ʿayn and mastūr, with the Aḥnāf classification of narrators and the five rulings on aḥādīth from a majhūl narrator.
A maqlūb ḥadīth is one in which a narrator (or part of the matn) is replaced or transposed, with classical examples in both the sanad and the wording.
Maqṭūʿ are the sayings and actions of the tābiʿīn and those after them.
Marfūʿ is that which is attributed to the Prophet ﷺ.
An overview of elevated and demoted chains, the five types of ʿuluw, and the related categories of muwāfaqah, badl, musāwāh and muṣāfaḥah.
Mawqūf are sayings and actions of the ṣaḥābah, may Allāh ﷻ be pleased with them.
When an extra narrator is added at the end of an otherwise connected sanad, the addition is accepted only if the higher-level narrator clarifies direct hearing.
The eight recognised methods of narrating ḥadīth, from direct hearing through ijāzah, munāwalah, mukātabah, wijādah, waṣiyyah and iʿlām, with their rulings.
A narration whose narrator is left unnamed (a man, a shaykh, a _thiqah_) is termed _mubham_; its name may be inferred from a parallel chain.
A _mubtadiʿ_ whose innovation entails outright disbelief is a disbeliever by agreement; for innovation rooted in misinterpretation, the imāms differ.
Mudabbaj is the narration of each peer from the other; al-ʿIrāqī and al-Dāraquṭnī did not stipulate that the two narrators be qarīn.
Mudraj is the insertion of the narrator's words into the wording of a ḥadīth without clarification, occurring in either the matn or the isnād.
A maqbūl narration safe from contradiction by another maqbūl narration is termed muḥkam; if it is contradicted, it is mukhtalaf al-ḥadīth.
When a narrator reports from someone whose name is shared by two people without specifying which is meant, the report is termed _muhmal_.
A musalsal ḥadīth is one in which all narrators agree in wording, action, or characteristic at every link in the chain.
Three opinions on the definition of musnad: same as muttaṣil (al-Khaṭīb), same as marfūʿ (Ibn ʿAbd al-Barr), or marfūʿ muttaṣil (al-Ḥākim).
Names of narrators written identically in Arabic script but distinguished by dots or vowel marks fall under the muʾtalif and mukhtalif category.
Where narrators share a personal name but differ in their fathers' names, or the reverse, the case is termed mutashābih and admits several sub-types.
Muttaṣil (also called mawṣūl) is a ḥadīth with a connected chain, where every narrator has heard it from the one above them.
When the narrator outranks the one he transmits from in age, generation, or ability, the chain is termed riwāyat al-akābir ʿan al-aṣāghir.
When two men of the same age study with one teacher they are qarīn; one peer's narration from the other is termed riwāyat al-aqrān.
Definitions of shādhdh and munkar across Imām al-Shāfiʿī, al-Khalīlī, al-Ḥākim and the Aḥnāf, with the causes of inqidāḥ and a comparative table.
Summarising or paraphrasing aḥādīth is permitted only for those who understand Arabic and the implications of varying wording; the Aḥnāf categorise by mushtarak, muḥkam and ẓāhir.
Four positions on whether _jarḥ_ and _taʿdīl_ follow the rules of _khabr_ or of testimony, with the additional requirement that the evaluator be ʿādil and unbiased.
Two orderings for reconciling contradictory ḥadīth: jamʿ, naskh, tarjīḥ, tawaqquf according to the three Imāms and some Aḥnāf; naskh, tarjīḥ, jamʿ according to Ibn al-Humām and the muta'akhirīn.
When the addition of a thiqah narrator is accepted: positions of Tirmidhī, Ibn Ḥibbān, Muslim, al-Ḥākim and the Aḥnāf, with the majlis distinction.
Editorial note on sources: this series follows al-Mulakhkhaṣ by ʿAbd al-ʿAẓīm al-Balyāwī, with notes on the translations used for Qurʾān and ḥadīth.
ʿAzīz is a ḥadīth narrated by at least two narrators at every level of the sanad.
The threefold division of ḥadīth study: ʿilm riwāyat al-ḥadīth, ʿilm dirāyat al-ḥadīth, and ʿilm uṣūl al-ḥadīth (muṣṭalaḥ al-ḥadīth).
Ṭaʿn (criticism) of a narrator falls under ten causes; the first five concern ʿadālah and the last five concern ḍabṭ.
A ḍaʿīf ḥadīth is one that fails to meet one or more of the criteria for ṣaḥīḥ li-dhātihi or ḥasan li-dhātihi.
How the muḥaddithīn, fuqahāʾ and uṣūliyyīn differ in their working definitions of ḥadīth, and why those differences track back to their respective objectives.
How the documentation, authentication and codification of ḥadīth unfolded from the first century onwards through the work of jarḥ-and-taʿdīl scholars.
The Aḥnāf recognise three categories of aḥādīth (mutawātir, mashhūr, khabr wāḥid), while the muḥaddithīn recognise only two.
If a narrator is dropped from the sanad with the intention of deceit the ḥadīth is mudallas; without that intent it is mursal.
Gharīb is a ḥadīth narrated by a single narrator. The muḥaddithīn differ on whether the gharābah must obtain at every stage of the sanad.
A ḥadīth is classed as ḥasan li-dhātihi when it meets every condition of ṣaḥīḥ li-dhātihi except that the narrator's precision is not complete.
When the routes of a ḍaʿīf ḥadīth with only minor weaknesses multiply, the ḥadīth is upgraded to ḥasan li-ghayrihi.
Imām al-Shāfiʿī accepts mursal narrations under three conditions; some Shawāfiʿ later combined them into two.
Khabr al-wāḥid is any narration that does not meet the conditions of tawātur. It splits into three sub-categories: gharīb, ʿazīz and mashhūr.
Mashhūr is a ḥadīth narrated by a group of narrators; scholars differ over whether the minimum is three or four.
A matrūk ḥadīth, also called maṭrūḥ by al-Dhahabī, is below the level of ḍaʿīf, narrated by those who are matrūk and accused of lying.
A mawḍūʿ ḥadīth is one invented and forged by the narrator himself; it is identified by self-testimony, near-equivalents to it, biographical contradiction, or matn analysis.
A muʿallaq narration is one with a drop at the beginning of the sanad, regardless of how many narrators are missing.
A muḍal narration is one with a drop of two or more continuous narrators from anywhere in the sanad.
Scholars differ on the precise definition of munqaṭiʿ; the muḥaddithūn of the earlier generations treated it as identical to mursal.
If the dropping of the narrator is unclear, this is mursal khafī.
If the dropping of the narrator is clear, this is mursal wāḍiḥ.
A mursal narration is one with a drop at the end of the sanad, after the tābiʿī.
The Aḥnāf treat mashhūr as a third tier alongside mutawātir and khabr wāḥid, defined by what was āḥād in the first generation but tawātur thereafter.
A ḥadīth mutawātir is one narrated by so many at every link of the sanad that collusion on a lie is impossible; it gives self-evident knowledge.
A mursal ḥadīth was not rejected by anyone before Imām al-Shāfiʿī; the majority of fuqahāʾ accept it, and the Aḥnāf differ over its scope.
A ḥadīth is classed as ṣaḥīḥ li-dhātihi if it is a khabr wāḥid narrated by an upright, precise narrator with a connected chain, and is neither defective nor anomalous.
When the routes of a ḥasan li-dhātihi narration multiply, the ḥadīth is upgraded to ṣaḥīḥ li-ghayrihi. An illustrative example follows.
A visual summary of the five-grade classification of aḥādīth: ṣaḥīḥ li-dhātihi, ḥasan li-dhātihi, ṣaḥīḥ li-ghayrihi, ḥasan li-ghayrihi and ḍaʿīf.
Qurʾānic verses and prophetic narrations establishing ḥadīth as an integral, indispensable source of the sharīʿah alongside the Qurʾān.
Ṣaḥīḥ and ḥasan aḥādīth are accepted, though acceptance does not always entail acting upon them; ḍaʿīf aḥādīth are not accepted save in narrow cases.
Aḥādīth, when categorised according to the number of narrators, are of two types: mutawātir and khabr al-wāḥid.
Gharīb aḥādīth split into farḍ muṭlaq (a single narrator throughout) and farḍ al-nisbī (multiple narrators initially, narrowing to one later).
Khabr āḥād is graded by acceptance into ṣaḥīḥ (li-dhātihī or li-ghayrihī), ḥasan (li-dhātihī or li-ghayrihī), and ḍaʿīf.
A ḥadīth is mardūd (rejected) when there is a break in the isnād or a criticism levelled at one or more of its narrators.
A survey of the foundational treatises on ḥadīth terminology, from al-Rāmahurmuzī through Ibn al-Ṣalāḥ to Ibn Ḥajar's Nukhbat al-Fikr.
The classroom-tradition duʿāʾ a student recites at the opening of the first lesson of Mishkāt al-Maṣābīḥ.
Biography of Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī, his teachers, students, and major works including Fatḥ al-Bārī, Tahdhīb al-Tahdhīb, and Nuzhat al-Naẓar.
The Islamic world has been shaped by a succession of rulers spanning different dynasties throughout history. From the Khulafaa …
Al-Qudūrī opens Kitāb al-Buyūʿ with the linguistic and Sharʿī definitions of bayʿ, and proceeds through the pillars of ījāb and qabūl, the conditions of the majlis, and the rulings of measured and unmeasured exchanges.
From Mukhtaṣar al-Qudūrī: the ruling on _zakāh_ for free-grazing horses, the position of Imām Abū Ḥanīfah versus his two companions, and ancillary rulings on mules, donkeys, young livestock and the definition of _sāʾimah_.
From Mukhtaṣar al-Qudūrī: the chapter on the ṣadaqah of cattle, covering the niṣāb of thirty, the tabīʿ and musinnah thresholds, and the disagreement between Imām Abū Ḥanīfah and his two companions on the increment beyond forty.
From Mukhtaṣar al-Qudūrī: the chapter on zakāh of camels, beginning with the niṣāb of five and progressing through the thresholds of bint makhāḍ, bint labūn, ḥiqqah and jadhaʿah.
Rule for dropping the wāw in muʿtal verbs of the يَعِدُ pattern when the sign of muḍāriʿ is maftūḥ and the ʿayn kalimah is maksūr.
Three rules for the defective verb: dropping the ḥarakah of a final wāw or yāʾ, and elision when it meets a sākin sister letter.
When a wāw stands as the lām kalimah after a kasrah, it converts to a yāʾ, yielding forms like duʿiya and dāʿiyah.
Morphological rule: a ي in the lām position after a ḍammah converts to a و.
When a wāw sits as the ʿayn kalimah of a maṣdar after a kasrah, or in a plural, it converts to a yāʾ if its verb takes the rules of taʿlīl.
When wāw and yāʾ combine in one word under set conditions, the wāw becomes yāʾ and the two merge with tashdīd.
When two wāws meet at the end of the scale فُعُوْلٌ, both become a yāʾ with shaddah and the preceding ḍammah turns to a kasrah.
When a و or ي follows a ḍammah in the lām of an ism, the ḍammah shifts to a kasrah and the weak letter is dropped after the two sākins meet.
When a wāw or yāʾ falls in the ʿayn position of an active participle whose verb is muʿtal, it converts to hamzah.
On the scale of mafāʿil, a non-root ḥarf ʿillah after the alif converts to a hamzah.
When wāw or yāʾ falls at the end of a word after an alif zāʾidah, it is converted to a hamzah.
Rule for forming the maṣdar ʿidah from وَعْدٌ: drop the initial wāw, give the ʿayn al-kalimah a kasrah, and append tāʾ marbūṭah.
When wāw falls on the fourth letter or later and is not preceded by a ḍammah or wāw sākin, it is converted to yāʾ.
Rule for converting the final alif to yāʾ when an additional alif precedes the dual or sound feminine plural ending.
When a plural on the scale of فُعْلٌ or فُعْلى has yāʾ as its ʿayn kalimah, the preceding letter takes a kasrah.
When a maṣdar of the pattern faʿlūlah has a wāw as its ʿayn kalimah, the wāw is changed to a yāʾ.
Rule for nouns like jawārin on the scale of afāʿil, mafāʿil, or fāʿil with yāʾ as the lām kalimah, across the rafʿ, jarr, and naṣb states.
On the scale of fuʿlā with a wāw lām, the wāw turns to yāʾ; on faʿlā with a yāʾ lām, the yāʾ turns to wāw.
Morphological rule: a sākin wāw after a kasrah, a sākin yāʾ after a ḍammah, or an alif after a ḍammah or kasrah shifts to match the preceding vowel.
When the fāʾ of iftiʿāl is an original wāw or yāʾ, change it to tāʾ and assimilate with the tāʾ of iftiʿāl.
When a wāw carries ḍammah or kasrah at the start of a word, or ḍammah in the middle, it may be replaced by a hamzah.
When a word begins with two wāws, the first is replaced by hamzah.
The foundational rule for hollow (muʿtal-ʿayn) verbs: a fatḥah after a vocalised wāw or yāʾ converts the weak letter to alif.
When a wāw or yāʾ is preceded by a sākin, swap their ḥarakāt; transformations, exceptions, and the alif-drop rule for verbs like yaqūlu and yabīʿu.
Forming the passive past (_māḍī majhūl_) of hollow verbs whose middle radical is _wāw_ or _yāʾ_, with the optional _ishmām_ pronunciation.
Sub-rule of lesson 9 for the plural-feminine-absent and beyond in the _māḍī majhūl_ of hollow verbs like _qāla_, _ṭāla_, _khāfa_, and _bāʿa_.
A consolidated worksheet of all 25 ṣarf rules from the ilmus-sigha series, showing each transformation from underlying form to surface form.
According to the Aḥnāf, Ṣalāt al-Khusūf should be prayed individually at home, similar to a nafl ṣalāh, drawing on the ḥadīth that prayer in one's house is more virtuous except for the ordained ṣalāh.
Kusūf is the solar eclipse. Ṣalāt al-Kusūf is sunnah. It is two rakaʿāt with no adhān, no iqāmah, and no …
Surah 001 Al-Fatihah – The Opening Surah 002 Al-Baqarah – The Cow Surah 003 Al-Imran – The Family Of Imran …
1|1|In the name of Allāh ﷻ, the Entirely Merciful, the Especially Merciful. Connection between āyāt The first three āyāt of …
Sect Tasdeeq bi al-qalb Iqrar bi al-lisaan Amal bi al-jawari’ View Khawārij ✔ ✔ ✔ if you do a major …
A chronological reference table of Ḥanafī jurists from Imām Abū Ḥanīfah onward, listing each scholar's date of death (Hijrī) alongside their teachers and students.
The ḥadīth of Jibrīl, in which the angel questions the Prophet ﷺ about Islām, Īmān, Iḥsān, and the signs of the Hour, with phrase-by-phrase commentary.
Nawawī's third ḥadīth: Islam is built on five pillars, the shahādah, ṣalāh, zakāh, ḥajj, and the fast of Ramaḍān.
The opening ḥadīth of Imām al-Nawawī's Forty: actions are judged by their intentions, and a person has of an act only what they intended by it.
Muʿādh ibn Jabal asks the Prophet ﷺ for an act that grants Paradise; the answer covers the pillars, the gates of good, and the tongue.
Nawawī's thirtieth ḥadīth: Allāh has set obligations, limits, and prohibitions, and has remained silent about other matters out of mercy.
The opening chapter of Ṣaḥīḥ al-Bukhārī: why Imām al-Bukhārī begins with revelation, the meaning of waḥy, and the forms it takes.
The opening ḥadīth of Ṣaḥīḥ al-Bukhārī, narrated by ʿUmar b. al-Khaṭṭāb, on the principle that deeds are judged by their intentions, with notes on the Bukhārī isnād.
Why Imām al-Bukhārī opens his Ṣaḥīḥ with the tasmiyah alone, and how the ḥadīth of niyyah fulfils the rights of both tasmiyah and ḥamd.
How Imām al-Bukhārī came to compile his Ṣaḥīḥ: its name, scope, method of writing, places of authorship, and the principal commentaries upon it.
Ibn Ḥajar's nine views on the fate of the children of the mushrikīn who die before reaching the age of accountability.
Surah 001 Al-Fatihah – The Opening Surah 002 Al-Baqarah – The Cow Surah 003 Al-Imran – The Family Of Imran …
written by Ustādh Muḥammad Sharīf. Linguistic Definition: The word tajwīd (تجويد) is a maṣdar. It comes on the scale of جَوَّدَ يُجَوِّدُ …
He is Zayn al-Dīn b. Ibrāhīm b. Muḥammad b. Bakr, more famously known as Ibn Nujaym. He was born in …
There is no reward except through intention. According to ijmāʿ, this refers to reward in the hereafter and not reward in the life of this world.
ولا يقتضي التكرار و لا يحتمله: and the amr does not demand repetition, nor does it encompass it. The difference between mūjib and muḥtamil, and how the Aḥnāf account for the repetition of acts of worship through their asbāb.
ʿAllāmah al-Nasafī establishes that the requirement of _amr_ (command) is _wujūb_, not _nadb_, _ibāḥah_, or suspension; he then surveys the sixteen senses in which a command may be used.
ʿAllāmah al-Nasafī opens Manār al-Anwār with a doxology and a statement of the four sources of the sharīʿah: the Qurʾān, the Sunnah, ijmāʿ, and qiyās.
وكذا اسم الفاعل يدل على المصدر ولا يحتمل العدد حتى لا يراد بآية السرقة إلا سرقة واحدة وبالفعلالواحد لا تقطع إلا يد واحدة …
ʿAllāmah al-Nasafī defines _khāṣṣ_ as any utterance fixed for a single known meaning, whether of a genus, a species, or an individual, and lays out its ruling and seven subsidiary applications.
ʿAllāmah al-Nasafī establishes that the requirement of _amr_ (command) is _wujūb_, not _nadb_, _ibāḥah_, or suspension; he then surveys the sixteen senses in which a command may be used.
والأداء أنواع كامل و قاصر و ما هو شبيه بالقضاء. Adāʾ is of three types: kāmil, qāṣir, and that which resembles qaḍāʾ.
وحكم الأمر نوعان أداء و هو تسليم عين الواجب بالأمر و قضاء و هو تسليم مثل الواجب به The ruling of …
From the Prophet's prohibition on writing to the formal codification under ʿUmar bin ʿAbd al-ʿAzīz: how the ḥadīth corpus was preserved.
An introduction to the six universally accepted books of Sunni ḥadīth and the criteria each compiler used for inclusion.
A condensed reference for the principal categories of ḥadīth, their conditions of acceptance, and the technical vocabulary used to grade narrators and chains.
ʿAllāmah al-Shurunbulālī's preface to Nūr al-Īḍāḥ: a doxology, a statement of intent for a beginner-friendly manual on the acts of worship, and the work's title.
1. Nāfiʿ al-Madanī (70–169 AH). Qālūn (120–220 AH) Narrates directly. Warsh (110–197 AH) Narrates directly. 2. Ibn Kathīr al-Makkī (45–120 AH), Tābiʿī. Al-Bazzī (170–250 AH) → ʿIkrimah ibn Sulaymān → Shibl → Ibn Kathīr (2 wāsiṭah). …
A short biography of Imām al-Nawawī (631–676h), the Shāfiʿī jurist and ḥadīth scholar of Damascus, covering his name, birth, life, works, character, and death.
Consolation for bereaved parents from the Sunnah: a survey of ḥadīth narrations on the resting place of children in Jannah, the protection their loss affords parents from the Fire, and the intercession promised to those who endure with patience.
Extract from Badāʾiʿ al-Ṣanāʾiʿ by ʿAllāmah al-Kāsānī and Tuḥfat al-Fuqahāʾ by ʿAllāmah ʿAlāʾ al-Dīn al-Samarqandī. Ḥayḍ, the period of ḥayḍ …
Extract from Badāʾiʿ al-Ṣanāʾiʿ by ʿAllāmah al-Kāsānī and Tuḥfat al-Fuqahāʾ by ʿAllāmah ʿAlāʾ al-Dīn al-Samarqandī summarising the key points on the topic of masḥ upon bandages.
Extract from Badāʾiʿ al-Ṣanāʾiʿ by ʿAllāmah al-Kāsānī and Tuḥfat al-Fuqahāʾ by ʿAllāmah ʿAlāʾ al-Dīn al-Samarqandī summarising the key points on the topic of masḥ ʿalā al-khuffayn.
Ikhlaas Memorising the Qurʾān Learning and mastering Arabic Having the best of manners Respect for Allah and his noble creation …
They are the best of people The Qurʾān will intercede for them The Qurʾān is a proof for them They …
A short reference to the principal ḥadīth-collection genres: ṣaḥīḥ, jāmiʿ, sunan, musnad, mustakhraj, muṣannaf, mustadrak, aṭrāf, juzʾ, muʿjam and tajrīd.
ʿUmar al-Bayqūnī's thirty-four-verse manẓūmah on muṣṭalaḥ al-ḥadīth, with a verse-by-verse English rendering.
This is a Madani surah, giving the Prophet ﷺ glad tidings of the conquest of Makkah. The victory which strengthened the …
The Quraysh made an offer to the Prophet ﷺ, that they will worship Allah for one year, and in return he ﷺshould …
This surah was revealed as a consolation to the Prophet ﷺ informing him of the glad tidings which have been …
An overview of the definition, etymology, classification, and virtue of ḥadīth, with the distinction between ḥadīth qudsī and the Qurʾān.
Seven worked parsings of the same three Arabic words, each with different case endings, showing how _iʿrāb_ alone transforms the meaning of a sentence.
How muḥaddithīn distinguish between ḥadīths that share narrators across the Ṣaḥīḥayn and those that share only matn.
Why the science of Arabic syntax matters: it guards speech against error, unlocks the meanings of the Qurʾān and Sunnah, and beautifies expression.
ʿAbdullāh ibn ʿUthmān b. ʿĀmir b. ʿAmr b. Kaʿb b. Saʿd b. Taym[1], more commonly known as Abū Bakr al-Ṣiddīq. …
Ruling on types of water one may do _wuḍūʾ_ with, and which mixtures or used waters are excluded.
He is Abū al-Ḥusayn Aḥmad b. Muḥammad b. Aḥmad al-Baghdādī al-Qudūrī, the Ḥanafī jurist (d. 428 AH) whose Mukhtaṣar al-Qudūrī became one of the most widely studied primers in the madhhab.
How the sharʿī distance defines a musāfir: measured from locality boundaries, route-based not as the crow flies, with intention to travel and to stay under fifteen nights.
According to the Aḥnāf, Jamhūr Mutakallimūn, Imām al-Ḥaramayn al-Shāfiʿī Īmān does not increase or decrease. On the other hand, Imam …
The importance of actions with regards to Iman? From the Mutakallimūn / Aḥnāf point of view, Īmān is tasdeeq bi …
Islām is a way of life. Another definition of Islām is inqiyād ẓāhirī, which is the manifestation of taṣdīq through …
A concise treatment of how the classical scholars of Ahl al-Sunnah defined faith — and the relationship between belief, profession, and action.
The Linguistic Meaning of Īmān (إيمان) The word īmān (إيمان) is derived from the root a-m-n (أمن), which denotes safety …
The first ḥadīth mentioned in Ṣaḥīḥ al-Bukhārī under the chapter of prostration during recital of the Qurʾān, narrated by ʿAbdullāh ibn Masʿūd.
A simplified version of the recitation read by a student concluding the final ḥadīth of Ṣaḥīḥ al-Bukhārī.
The Qurʾān is the word of Allah. A guidance for mankind. There are numerous virtues for those who memorise the …
Verses of sajdat al-tilāwah. There are fifteen possible verses of sujūd in the Qurʾān. The scholars unanimously agree on ten…
The farāʾiḍ, sunan, mustaḥabbāt, and nullifiers of wuḍūʾ, drawn from Qurʾān 5:6 and the standard Ḥanafī summaries.
A biographical sketch of Imām al-Bukhārī: his lineage, character, scholarly competence, teachers, students, madhhab, writings, and death.
A biographical sketch of Muḥammad ibn Ismāʿīl al-Bukhārī (194–256 AH), compiler of the Ṣaḥīḥ, the most authenticated collection of ḥadīth in the Sunni tradition.
It is often the case that thoughts come to our mind, some of which are bad. Will we be asked …
The final sermon of the Umayyad caliph ʿUmar b. ʿAbd al-ʿAzīz, delivered from the pulpit of the grand mosque in Damascus, in seven Arabic-English pairs.
Ṣalāh is the second pillar of Islām. We thank Allāh for giving us the ability to pray to Him.
