Imam Shafi'i was a prominent Islamic scholar and jurist who founded the Shafi'i school of thought, one of the major legal schools of Sunni Islam. Some key points:
- He was born in Gaza in 767 CE and died in Cairo in 820 CE. He studied under Imam Malik and others and developed his own legal methodology.
- He authored several influential works on Islamic jurisprudence including Al-Risalah and Al-Umm. His school of thought focuses on the Quran, hadith, consensus, and analogy.
- The Shafi'i madhhab is most prominent in East Africa, Yemen, Indonesia, Malaysia and other parts
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Explanation of Usool Ath Thalatha by Shaykh Ibnul 'UthaymeenNerd Of ...
Explanation of the Three Fundamental Principles of Islam. This book,by Shaykh ibnul ‘Uthaymeen, explains the treatise written by Muhammad ibnAbdul-Wahab.
Hazrat Anwaarullah Farooqui was born at Nanded during the month of Rabi Us Saani. Hazrat was named qazi Mohammed ShujaUddin by his father.
Hazrat anwaarUllah Farooqui served as a disciple and caliph to his father. Title names were fazeelath jung and khan bahadur.
One the most well-respected scholars
He learned the Quran by heart and was able to study the shorter works of the Quran with his teachers. He began with Shaykh Abd al-Halim al-Ansari al-Luknawi. Then he kept company of his son Shaykh Abd al-Hayy al Luknawi in Hyderabad.
He received a tafsir from Shaykh Abdullah al-Yamani, Tasawwuf, and spiritual wayfaring form his father. He was also described as having mastered a variety of Islamic sciences.
He made the pilgrimage in 1264 where he met Shaykh Haji Imdadullah Muhajir Makki who pledged allegiance to him and from whom he received ijazah.
Mahbub Ali Khan, sixth Nizam, selected him as his tutor. He transited in 1301 for his second pilgrimage, and in 1305, for a tertiary one, before taking up residence in Madinah the Illuminated, for three years.
In the year 1308, he returned to Hyderabad and was made a tutor by Osman Ali Khan. When the ruler of Deccan Mahbub Ali Khan died in 1329, Osman Ali Khan was the seventh Nizam. In 1332, he appointed Mawlana anwarullah, minister of Awqaf and gave him the title “Nawab Fazilat Jung.” ‘
He was cautious about wealth, posts, and positions. He was humble and stoic. He was a good friend and would attend funerals. He was a person who believed in goodness and righteousness. He did not accumulate assets or care for them. He spoke softly and was far from harsh language or boycotting other people.
He taught the Futuhat al-Makkiyyah from Maghrib to the middle of the evening and had great respect for Shaykh Muhyiddin Ibn Arabi.
Many works were written in Urdu and Arabic by him, including
Al-Ifham wrote in 2 volumes.
A-Aql fi al-Falsafah al-Qadimah wal-Jadidah
He has many other works.
He died in 1336 after Jumadi Al-Akhir and was buried at the Madrassa Al-Nizamia, he founded.
The Sheikh, Mujaddid , and the Muhaddith were among the most important and most elect ulemas produced by India’s subcontinent over the past century.
Hazrat Anwaarullah Farooqui’s lineage is traced back to Hazrat syedna omer Farooq Razi Allah hu annhu.
Hazrat, at the age of 11, completed the Holy Quran’s memorization (“Hafiz Quran”)
Hazrat then learned fiqh, hadees, and went for haj. Hazrat haji imdadullah met Hazrat and became a disciple. After coming from hajj Hazrat was made a teacher to six Nizam Mir Mahbub Ali Khan and other people.
Qazi ameeruddin founded Jamia nizamia. He also made Hazrat Ullah Farooqui head of the foundation and guardian.
Anwaarullah Farooqui, a well-known Sheikh, embodied love for the Messenger Allah alaihi. His knowledge was unsurpassed, along with his humility, perseverance and generosity earned him high respect from the people and the Sayyids, who were then the kings in Deccan.
The Sheikh belonged to
Shaykh Muhammad ibn gaalih al-’Uthaymeen
Language: English | Format: PDF| Pages: 134 | Size: 1 MB
Before you is a complete translation of the great classical treatise “Thalaathat-ul-Usool” [The Three Fundamental Principles] of Imaam Muhammad bin ‘Abdil-Wahhaab. The source used for this translation was a booklet with the title “The Creed of the Saved Sect” printed by Maktab-ul-Islamee in 1993 [5th Edition] with checking by Zuhair Shawaish. This book is not to be confused with “al-Usool-uth-Thalaatha” which is another work written by Imaam Ibn ‘Abdul-Wahhaab. This treatise needs no introduction, as it is one of the Islamic works that is most studied and taught throughout the world. In fact, many of the scholars recommend the students of knowledge to begin their path of learning by studying and mastering this booklet. The reason for this is because it was written by the author in a simple manner and comprising of the basic fundamentals of this Religion in brief. The material contained in the treatise was designed to be easily memorized and understood. It is our intent, by producing this treatise, to provide the English audience with the source of this tremendous work so that they may study it in gatherings and use it as a reference. There are several explanations available for “The Three Fundamental Principles” that were written in recent times, such as that of Imaam Muhammad bin Saalih Al-‘Uthaimeen, Shaikh Zayd Al-Madkhalee and Shaikh Saalih Aali Shaikh.
Essay On The Heart By Ibn Taymiyyah (Commentary By Dr. Bilal Philips) || Aust...Muhammad Nabeel Musharraf
In this brief treatise, Ibn Taymiyyah, systematically dissects the primary role of the heart in the life of a true Muslim. After discussing the heart’s purpose and function, the author discusses the prominence given to the heart in all affairs by Allah and His Prophet (pbuh) in the various texts of the Qu’ran and Sunnah. He then goes on to identify the right of the heart in relationship to Allah; remembrance and consciousness of its Lord. Ibn Taymiyyah also categorized the various types of hearts that exist relative to their states and conditions and concluded his treatise with the worst state for the heart to be in, lost, along with advice on how to avoid it.
Al aqida al-tahawiyya, by imam abu jafar ahmed ibn muhammad ibn salama al-azd...docsforu
About this Book
This short treatise on ‘Aqida (Islamic theology) written by Imam
Tahawi though small in size, is a basic text for all times, listing
what a Muslim must know and believe.
The importance of this text lies in the fact that it corroborates
the views of Imam Abu Hanifa, the founder of the Hanafi school
of jurisprudence, that have come down to us from different
sources. Imam Tahawi summarizes the views of the great
Imam and shows that they were in conformity with the
traditional views of the orthodox school.
The doctrines enumerated in this work are entirely derived from
the undisputed primary sources of religion, the Qur’an and the
confirmed Hadith.
This text, representative of the viewpoint of Ahl al-Sunna wal-
Jam&a, has long been the most widely acclaimed, and indeed
indispensable, reference work on Muslim beliefs.
The blind-following-of-madhhabs
Shaykh Muhammad Sultan al-Khajnadee
Language: English | Format: PDF | Pages: 65 | Size: 1 MB
Anyone who comes across the discussions of the followers of the madhhabs will not doubt that the misfortune of blind-following of madhhabs is one of the causes of decline of the Muslims and their backwardness. It has transformed their minds so that they do not think except with the minds of other people. The Imaams and their first students – rahimahumullaah – did not blindly stick to their own opinions like these followers who have forgotten a large portion of the advice given by the Imaams. Thus Shaytaan has caused enmity and hatred between them so that they relit a fire which Allaah had extinguished and in reality, they turned away from the sayings of the Mujtahid Imaams and clung onto the hypothetical answers given by late-comers who did not leave anything of the madhhabs except their names. Many scholars throughout the ages have understood this fact and so they have written about it and done well. But the work of ‘Allaamah al-Ma’soomee – rahimahullaah – Hadiyyat us-Sultaan ilaa Muslimee Bilaad il-Yaabaan is, despite its small size, perhaps one of the most beneficial books written on the subject. This is this due to its excellent style and strength of proofs, to the point that it is a fatal blow to the misfortune of blind-following of madhhabs. This is a concise version of this book, edited by Shaykh Saleem al- Hilaalee. This book was translated into English by Daawood ibn Ronald Burbank. We ask Allaah, the Blessed and Most High, to make this work beneficial to the Muslims. Those who do not give precedence to anything before Allaah and His Messenger, so that they may unsheathe the sword of knowledge, which is: ‘Allaah says… His Messenger says…’ And ride upon the back of truth, which is acquiring knowledge along with its proof. Thus expelling from Islaam the alterations of those going beyond bounds, the false claims of the deceptive, the misinterpretations of the ignorant and the bigotry of the blind- followers: those who pick and choose from the Qur’aan and divide up their Deen into sects and become separate groups.
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This presentation, created by Syed Faiz ul Hassan, explores the profound influence of media on public perception and behavior. It delves into the evolution of media from oral traditions to modern digital and social media platforms. Key topics include the role of media in information propagation, socialization, crisis awareness, globalization, and education. The presentation also examines media influence through agenda setting, propaganda, and manipulative techniques used by advertisers and marketers. Furthermore, it highlights the impact of surveillance enabled by media technologies on personal behavior and preferences. Through this comprehensive overview, the presentation aims to shed light on how media shapes collective consciousness and public opinion.
0x01 - Newton's Third Law: Static vs. Dynamic AbusersOWASP Beja
f you offer a service on the web, odds are that someone will abuse it. Be it an API, a SaaS, a PaaS, or even a static website, someone somewhere will try to figure out a way to use it to their own needs. In this talk we'll compare measures that are effective against static attackers and how to battle a dynamic attacker who adapts to your counter-measures.
About the Speaker
===============
Diogo Sousa, Engineering Manager @ Canonical
An opinionated individual with an interest in cryptography and its intersection with secure software development.
This presentation by Morris Kleiner (University of Minnesota), was made during the discussion “Competition and Regulation in Professions and Occupations” held at the Working Party No. 2 on Competition and Regulation on 10 June 2024. More papers and presentations on the topic can be found out at oe.cd/crps.
This presentation was uploaded with the author’s consent.
3. Biography
Abu Abdullah Muhammad Ibn Idris al-Shafi’I(
a prominent Imam who was a descendant from the Hashimi family of
Quraysh tribe
The only Imam related to Rasulullah(PBUH)
Born : 767 CE/150 AH, Gaza, Palestin
Died : 20 January, 820 CE/30 Rajab, 204 AH (aged 52-53)
4. Chain of Life
He completed memorizing all of the Quran at the age of 7 years old
At the age of 13, he memorized the Kitabul Muwatta’ of Imam Malik
➢ The muwatta’ is an early statement of Muslim law.
➢ The earliest extant source of hadith
He was a mufti (given authorization to issue fatwa) at the age of 15.
He spent most of his time among the Bedouins outside Makka, to acquire
a good knowledge of the Arabic language.
➢ The Bedouin are predominantly Muslim
➢ Desert-dwelling Arab nomad.
At the age of 20, he went to Madina and become a student of Imam Malik
5.
6. He also learned with, 81 sheikhs from all of whom he acquired the knowledge of the
Quran, hadith and Sunnah.
In 184 A.H./ 799 A.C., Imam Shafi’I was arrested and taken to Baghdad to appear before
Haroon Ar-Rasheed on trumped up charges of treason.
It was due to the recommendation of Imam Muhammad (the state Qazi and student of
Imam Abu Hanifa) that Imam Shafi’I was discharged.
o Qazi is a judge ruling in accordance with the sharia.
Imam Shafi’I remained in Bagdhad as a student of Imaan Muhammad for over 3 years to
add further to his knowledge of Islamic Law
In Baghdad, he developed his first madhab, influenced by the teachings of both Imam
Abu Hanifa(from Imam Muhammad) and Imam Malik
o Madhab or in Urdu Mazhab is an Islamic school of law or fiqh (religious jurisprudence)
His work there is known as “al Madhab al Qadim lil Imam as Shafi’i” or the Old School of
ash-Shafi’i
7.
8. He returned to Makkah where he stayed for 9
years delivering lectures on Islamic Law.
It was during this period that Imam Ahmad ibn
Hambal came into contact with Imam Shafi’I
It appears that all of his surviving writings were
done in retirement in Egypt during the last 5
years of his life.
He died in Fustat, Cairo, Egypt
On Friday evening after Maghrib, 29th Rajab, 204
A.H. (20th Jan; 820 A.C) after a short illness. Age
of 54 years.
11. Books
Al-Risalah (Usul al-Fiqh) : The best known book by al-Shafi'i in which he
examined usul al-fiqh (sources of jurisprudence ) : the Qur’an, the Sunnah,
qiyas (analogy), and ijma’ (scholarly consensus)
Al-Umm (Fiqh) : his main surviving text on Shafi’I Fiqh
Musnad ash-Shafi'i (on hadith) : it is available with arrangement, Arabic
'Tartib', by Ahmad ibn Abd ar-Rahman al-Banna
He authored more than 100 books.
12.
13. Madhhab Syafi’i
One of the four scholars - besides Maliki, Hanbali, and Hanafi
Most predominantly in regions such as;
Africa: Djibouti, Somalia, Ethiopia, Eritrea, eastern Egypt, and the Swahili Coast.
Middle East: Yemen, Kurdish regions of the Middle East, Israel, Lebanon, minor parts of
Jordan, Palestine and Saudi Arabia
Caucasus: parts of Azerbaijan
Asia: Indonesia, Malaysia, Maldives, Sri Lanka, western coast of Indian peninsula,
Singapore, Myanmar, Thailand, Brunei, and the southern islands of the Philippines.
14.
15. Intriguing Characteristics/Achievements
● He memorized the Qur’an at a very young age.
● On anonymous accounts, he was a very handsome man and his beard does not exceed
the length of his fist.
● He also learnt archery and became very skilful; he could hit the target 10 times out of 10.
● Al-Shafi'i was an eloquent poet, who composed many short poems aimed at addressing
morals and behaviour
● Imam Al-Shafi’i never got furious while debating with anyone, because he was not
interested in scoring points or winning people’s admiration, but rather in reaching the truth.
And if his opponent were right, he would not find any difficulty accepting his view.
● He had an eidetic memory.
16. Famous Quotes
He was quoted as saying:
‘I wish people would learn what I have to give, without it being attributed to me.
In this way, I will receive the reward for it from Allah, without having people’s
praise.’
He who seeks pearls immerses himself in the sea.
He said to the effect that no knowledge of Islam can be gained from books of
Kalam, as kalam "is not from knowledge" and that "It is better for a man to
spend his whole life doing whatever Allah has prohibited - besides shirk with
Allah - rather than spending his whole life involved in kalam."
17. Differences in madhab
for example, in the mughalazah filth category, there is no clear explanantion
in Quran and Hadith- all of Imam sect 4 (except Imam Shafi'i) says pig
feces belong in mid(muthawasitah) related to its bodyparts and droppings,
while Shafi’i described it as mughalazah. In this case the scholars based
on their knowledge that had to endeavor to formulate a legal basis (takhrij,
instinbat,qiyas). But they respect the views of other imams. Imam sect 4 is
among the four mujtahid scholars mutlaq (this should be another
explanation about ijtihad).
18. 1. Shafi'i school of thought: rake head is self-sufficient with a few levels in
which the act is said to be a broom. (For example, just sweep the ubun2
and about 3 strands of hair would suffice).
2. Hanafi opinion: shall apply only ¼ (one fourth) of the head (eg a sweep
rate with the palm of the hand to the head)
3. Hanbali also believes: it is swept by leveling air to all parts of the head.
(For example, by washing hands and sweep both of the ubun2 and pulled
up to the back of the head).
19. Scholars differ on the law touching the skin AJNABI women (lawful marriage), would
nullify ablution?
According to Shafi, the legal void in absolute terms (without conditions). This
includes a wife of his own.
Maliki: Touching the skin of women ajanabi cancel the ablution if the purpose of
`talazzuz '(best-delicious), or get a taste when touching.
Hanafi: Touching the skin of women AJNABI absolutely not cancel, either with a
view talazzuz or feel it when touched.