One of the schools (madhabs) of fiqh (religious law) within Sunni Islam
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We praise Allah for allowing us to experience and complete another Ramadan. And now that we've emerged from it, there's a question worth sitting with: what comes next?Imam Ibn Rajab al-Hanbali mentions that the pious predecessors would spend six months after Ramadan asking Allah to accept their deeds — and the remaining months begging Him to let them witness another one. That's the rhythm. Gratitude, then longing. Never stagnation.But the Qur'an gives us something even more precise than that rhythm. It gives us a transition.In Surah al-Baqarah, the discussion of Ramadan begins at ayah 183 — *kutiba alaykum al-siyam* — and runs through to ayah 187. Then, immediately, in ayah 189, Allah says:**يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ***They ask you about the crescent moons.*The companions asked Rasulullah ﷺ about the significance of the moon's phases — crescent to full, waning and returning. Allah answered that the moon exists so that humanity can track time. So we know when a month begins and when it ends. (I understand this topic is sensitive in Perth. We'll leave that there.)But then, immediately, Allah connects this to Hajj. “Qul hiya mawaqitu li al-nas wa al-hajj.” The crescents are time-markers for people — and for Hajj.The transition is beautiful. One act of worship ends. The next one begins. No gap. No off-season. The life of a believer is simply moving from one ibadah to the next. The same Lord we worshipped in Ramadan is the same Lord who governs every moment outside of it. Ramadan ending doesn't mean the haram becomes negotiable again, or the wajib becomes optional. We have a new aim now.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.-----Now, not everyone can perform Hajj. It's a mathematical impossibility. Two billion Muslims, roughly two million pilgrimage spots per year — the number has been reduced since COVID. Do the maths. It would take something like 700 years before every Muslim alive today gets a turn. That's why Hajj is the only pillar where Allah specifies man istata'a ilayhi sabila — for those who are able. Ability is a condition.But the mindset still applies. The transition from one ibadah to the next is for everyone.-----There are so many dimensions to Hajj worth unpacking. But I want to focus on one moment — a snapshot — from the stoning at the Jamarat.The backstory is Sayyidina Ibrahim عليه السلام. He was commanded by Allah, through a dream, to sacrifice his only son at that time, Isma'il. And when he told his son — and Allah recorded this exchange in the Qur'an — Isma'il responded with full submission: *ifʿal mā tu'mar* — do as you have been commanded. You will find me among the patient.But Isma'il set conditions. He said: don't do it in Makkah, because if I scream, my mother will hear and it will break her heart. And make sure the blade is sharp so it's quick.(Side note to the sons in the room: if your father knocks on your door and says he saw a dream about slaughtering you — dial 000. These days, the worst our fathers do is say, “Son, wake up for Fajr.” And even that's a struggle.)Father and son walked about five or six kilometres from Makkah to Mina. And at each of the three stations along the way, Iblis appeared. He whispered. He cast doubt. He said: *You've done enough. You built the Ka'bah. You migrated from Iraq to Jerusalem to Makkah. You've sacrificed so much already. Why this? Just say no.*At each station, Ibrahim took seven pebbles, threw them in the direction of Iblis — *Allahu Akbar* — and moved on.After the third station, Iblis left and never came back.Falamma aslama wa tallahu li al-jabin. When both of them submitted fully — the father resolute, the son's forehead on the stone — Allah called out. The test was fulfilled. A great sacrifice was sent in Isma'il's place.-----Thousands of years later, during the Hajj of the Prophet ﷺ — Hajjat al-Wada' — as he was riding his camel towards the Jamarat, he told Sayyidina Abdullah ibn Abbas: get me some pebbles.Ibn Abbas picked up pebbles about the size you could flick between your thumb and index finger. Our scholars later said: about the size of a chickpea.Rasulullah ﷺ took them and said: yes, get more of this size.And then he addressed the community. He said:**يَا أَيُّهَا النَّاسُ، إِيَّاكُمْ وَالْغُلُوَّ فِي الدِّينِ***O people, beware of extremism in religion. For nations before you were destroyed because of extremism in religion.*Think about that. This is a moment about picking up a rock. A small, mundane, physical act. But Rasulullah ﷺ saw the teaching opportunity and seized it.Because it's easy to go overboard here. You're reliving what Ibrahim went through. You're stoning Iblis. A chickpea-sized pebble? That's not going to cut it. You want to find the nearest cricket club, practice your bowling, and make sure Iblis doesn't come back next year.But no. The Prophet ﷺ said: this is the size. Not too big — you're not hurling rocks. Not too small — you're not flicking grains of rice. Just right. The balance.-----So where do we draw the line on extremism?I was speaking to some of the high school students at Qaswa about the practices of our predecessors in Ramadan. Imam al-Shafi'i would complete two full readings of the Qur'an every day during Ramadan — one in the day, one at night. That's sixty khatam in one month.The students said: that's extreme, isn't it?I said: well, how do you define extreme?Let's pull out our phones. Check the screen time. How many hours on TikTok? How many on Instagram? People are clocking seven, eight, ten hours a day staring at a screen.Now imagine we could transport Imam al-Shafi'i into 2026. We tell him: Muslims today stare at a glowing rectangle for ten hours a day, getting no benefit, and it's actually harming them.He would say: that's extremely stupid, isn't it?So who defines what's extreme? Rasulullah ﷺ does. Because he is the most balanced of humanity. The mark of this Ummah, as Allah describes it in the Qur'an: ummatan wasata — a balanced nation.When three companions each decided to push further — one would pray all night and never sleep, one would fast every day and never break it, one would worship and never marry — the Prophet ﷺ said: I am the one with the most taqwa among you. Yet I pray and I sleep. I fast and I break my fast. I worship and I marry. This is my sunnah. Whoever turns away from my sunnah is not from me.Everything has a right. Your body has a right — good nutrition, good rest. Your family has a right. Allah has a right over you in worship. Giving every aspect its due — that's balance.-----Let me sketch a few dimensions of this balance.Balance in belief. Islam respects both revelation and reason. We believe because Allah told us to believe — in Him, in the angels, in the books, in the prophets, in the Last Day, in qadar. These are revelatory matters.But our tradition also respects the intellect. Look at how Ibrahim عليه السلام argued with his people in Surah al-An'am. He didn't just say: stop worshipping your idols because Allah says so. He engaged their logic. Idols you carved with your own hands — you made them, and now you bow to them? They don't speak, don't benefit you, don't harm you. Why?And then the stars. He observed the kawkab — a beautiful star — and said sarcastically: this is my lord? But when it set, he said: I don't love things that disappear. God can't be present at some times and absent at others. I need God every moment.Then the moon appeared, full and bright. He said: this is my lord? But when it set, he said: *if my Lord had not guided me, I would certainly be among those who are astray.*Notice the shift. In the first argument, Ibrahim used pure logic — God can't appear and disappear. But in the second, he acknowledged that arriving at the worship of Allah requires revelation. Intellect can deny what is not God. But to know who God is, you need guidance.Imam al-Ghazali captured this beautifully. He said: revelation is like the sun, and reason is like eyesight. Without the sun, there's nothing to see. But without eyesight, you can't appreciate the light. Both together — that's how you see.If you rely only on revelation, your faith works fine within a Muslim bubble. The moment it's challenged from outside, it crumbles. If you rely only on reason, you can conclude that God must exist — but you'll never arrive at which God, or how to worship Him. Both, hand in hand. Ummatan wasata.Balance in practice. There are people so focused on the physicality of worship — how to raise the hands, where to place them, how to stand — that they forget the deeper purpose. Prayer isn't calisthenics. When Allah says aqim al-salah li dhikri — establish prayer to remember Me — He's pointing to something beyond movement.Every act of worship in Islam is meant to produce beautiful character. The Prophet ﷺ said: I was only sent to perfect noble character. If the more religious we become, the harsher our behaviour gets — something is broken. The balance is off.Allah tells us that prayer prevents shamelessness and evil. Yet we see people who pray, and in the same breath they double-park on someone without a care. The same tongue that recites Qur'an goes on to slander. The same hands that move in salah take what doesn't belong to them.How? Because the spiritual dimension was missing. If you truly stood before Allah in prayer — before the Creator of the heavens and the earth and everything in between — there has to be an after-effect. If you get called to the CEO's office and told off, you'll behave well for at least a few days. Now multiply that. You stood before the Lord of all worlds. You spoke to Him. Surely the effect lingers.And just as it starts to fade — Dhuhr arrives. Then before it fades again — Asr. Then Maghrib. Then Isha. Then sleep, then Fajr. The cycle continues. This is why prayer stops you from evil. You keep checking in with Allah. You keep reporting back.But strip away the spiritual dimension, focus only on the mechanics, and it loses its purpose.On the other hand, there are people who say: my heart is good, I don't need to pray. As long as I'm kind, the rituals are for other people. But then — who are you actually worshipping? If you abandon what Allah prescribed and follow only your own moral compass, you're worshipping your own nafs.-----This is the lesson of the chickpea.One nation before us fell into extremism through legalism — everything became so complicated that they abandoned practice altogether. Another fell through spiritualism — everything was about love, no boundaries, no halal or haram, just accept and you're saved. The religion dissolved. Nothing was left.Islam sits in the middle. As Imam al-Ghazali said: khayru al-umur awsatuha — the best of affairs is the middle path.The Prophet ﷺ reminded us, standing at the Jamarat, pebbles in hand: don't fall into extremism. The size of a chickpea. Not too much. Not too little. Just right.May Allah protect us from extremism in religion. May He grant us the strength to live by the Sunnah — balanced in every dimension, following our Prophet ﷺ externally and internally. Thanks for reading Grounded! This post is public so feel free to share it. 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This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comNight 28. The last taraweeh is tomorrow. It went fast.A few housekeeping notes: Thursday night — the eve of Eid — we will have a potluck iftar at Qaswa House starting at 6pm, with iftar around 6:35. Bring a plate to share. The kids will have activities while the adults eat. After that we'll pray Isha together and do takbir to welcome Eid.Friday is Eid prayer at McDougall Park in Como. Takbir at 8, prayer at 8:30. And yes — since Eid falls on a Friday this year, the question of Jumu'ah comes up. The Shafi'i position is that Jumu'ah remains obligatory for those living in the city. The Hanbali reading gives the option to skip it for those who came from outside the city, but holds that the Imam must still lead it. Since we live in the city and the masjid is not far, I'll keep my khutbah to 10 minutes and the prayer short so everyone can go and celebrate.This tafseer series continues after Ramadan on Thursday nights at Qaswa — 7pm, finishing with Isha and dinner around 9 to 9:30. If you want to follow Surah Al-A'raf through to the end, come join us.Was the Flood Global or Local?We ended last night at the great flood. Today I want to address the question that comes up every single time I teach this story to kids in Australia.Were kangaroos on the ark?And before you smile — it is actually a serious theological question. The Bible says the flood was global and every species of animal was taken two by two. That immediately creates a problem: Australian animals are unique. Kangaroos, wombats, possums, platypuses — they exist nowhere else on earth. How did they get to Prophet Nuh to board the ark? And how did they get back to Australia afterwards without leaving any trace of themselves along the way?This level of specificity is precisely why many scientifically-minded people struggle with the biblical account. The Bible gives exact dimensions for the ark, an exact timeline, an exact animal count — and when those details collide with scientific and geographical reality, the whole thing becomes very difficult to hold.The Quran does not work that way. And that difference matters enormously.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Three ReadingsOur scholars hold two broad positions on the flood of Nuh, and I want to offer a third that I find most compelling.The first position: it was a global flood. The argument rests on the generality of certain Quranic ayat — particularly in Surah Hud — where the language is broad enough to suggest the entire earth. Allah saved Nuh and those with him and destroyed everyone else. “Everyone else” could mean all of humanity everywhere.The second position: it was a localised flood, specific to the qawm of Prophet Nuh. The theological argument is straightforward — Nuh was sent to his people. The punishment was for their rejection. Why would Allah destroy people in Australia, people in the Americas, people who had never received a messenger and had no idea any of this was happening? That is inconsistent with the divine justice we know from the Quran. Allah does not punish people who were never warned.The third reading — and this is where it gets interesting — is that the flood was localised geographically, but effectively encompassed all of humanity, because at that point in history, all of humanity lived in roughly the same place.Anthropological evidence suggests that when we trace humanity back 50,000 to 60,000 years, we find our ancestors concentrated in one region — having migrated out of Africa and settled in and around the Fertile Crescent. At the time of Prophet Nuh, the human race was still young. Its population was geographically concentrated. A great flood in that region could have destroyed virtually all of humanity that existed then — without covering the entire physical globe. And when the Quran says Allah took animals onto the ark, it was not every species on earth. It was the animals of that community. The sheep, the cattle, the camels — the practical animals you would need to rebuild your life after the waters receded. Not giraffes. Not hippos. Not kangaroos.The Story That Made Me StopWhat makes this third reading extraordinary is the evidence you find when you look at how widely the flood story appears across human cultures — especially cultures that had zero contact with each other.The Aztecs of Mesoamerica were completely isolated from the Old World until the 15th century. And yet they have a flood story. A man named Coxcox went before the Creator God, complained about the wickedness of his people, and the Creator sent a great flood to cleanse the earth. Coxcox survived on a raft. When the waters began to recede, he sent a bird out — and it returned with signs of land. Identical in structure to the story of Nuh. Same moral arc. Same divine response. Same bird.And then there is the story from the Kimberley.
When does sincere advice turn into public humiliation? The Prophet ﷺ called the religion Naseehah. Yet today, that same principle is being misused. Some tear into others under the banner of "advice," while others stay silent about mistakes, afraid to speak up. In this lecture, Sheikh Ahmad Yare explains Ibn Rajab al-Hanbali's treatise Al-Farq Bayna An-Naseehah wa At-Ta'yeer, a work that feels more relevant than ever. There is a line. A razor-thin line between sincere concern for the Deen and ego disguised as righteousness. Between protecting people from error and quietly feeding pride, resentment, or the desire to shame. Ibn Rajab identified the difference with striking clarity. He exposed not only the outward signs, but the hidden intentions beneath them. Some people truly believe they're defending Islam. They quote the right scholars, use the right language, and sound sincere. Yet without realising it, they may be serving Shaytan. The uncomfortable question is this: How do you know you're not one of them? Watch to uncover what Ibn Rajab understood, and what every Muslim needs to reflect on today. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #Islam #Dawah #islamicknowledge #islamiclectures
The Salaf were placed at the forefront of this Ummah - not only in time, but in depth of understanding, precision of speech, and clarity of method. Their knowledge was not scattered, their words were not excessive, and their approach to the religion was guarded from speculation and unnecessary complexity. Ustadh Muhammad Tim Humble begins explaining the book Faḍl ʿIlm as-Salaf ʿalā ʿIlm al-Khalaf by Ibn Rajab al-Ḥanbal, laying the groundwork for why the Salaf were recognised as more knowledgeable than those who came after them - and by what measures that superiority is understood. This explanation introduces the central themes of the book: the Salaf's distance from Kalām, their comprehensive yet restrained speech, their exacting relationship with the Arabic language, and the standards by which sound knowledge was historically weighed. If you want to understand the foundations of why the Salaf were treated as the benchmark in matters of understanding - this is the book for you. AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #Islam #Dawah
The Salaf were placed at the forefront of this Ummah - not only in time, but in depth of understanding, precision of speech, and clarity of method. Their knowledge was not scattered, their words were not excessive, and their approach to the religion was guarded from speculation and unnecessary complexity. Ustadh Muhammad Tim Humble begins explaining the book Faḍl ʿIlm as-Salaf ʿalā ʿIlm al-Khalaf by Ibn Rajab al-Ḥanbal, laying the groundwork for why the Salaf were recognised as more knowledgeable than those who came after them - and by what measures that superiority is understood. This explanation introduces the central themes of the book: the Salaf's distance from Kalām, their comprehensive yet restrained speech, their exacting relationship with the Arabic language, and the standards by which sound knowledge was historically weighed. If you want to understand the foundations of why the Salaf were treated as the benchmark in matters of understanding - this is the book for you. AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #Islam #Dawah
This week on the Podcast, we are joined by Dr Amr Hanbali.During Blood Cancer Awareness Month, Guy Martin, news editor at The Pharma Letter, sat down with Dr Hanbali to discuss his experiences treating patients with CAR T-cell therapy in the Middle East.With extensive experience in hematology and the treatment of blood disorders such as leukemia and myeloma, Dr Hanbali has been closely involved in expanding access to advanced therapies across the region.Dr Hanbali discussed the evolution of blood cancer treatment in the Middle East, the unique challenges patients face in accessing cutting-edge therapies, and how CAR T-cell treatments are offering renewed hope for long-term remission.He also shared his personal reflections on the impact of this therapy on patients and families, what needs to happen to improve regional access, and his vision for the future of blood cancer care in the next decade.
Every day, Muslims chase something. A better job, a higher position, a name that people recognise. We tell ourselves it's just “for financial stability” or “to give my family a good life”. But somewhere along the way, that chase stops being a means and becomes the purpose. The Prophet ﷺ warned us about this chase in one terrifying image: two hungry wolves let loose upon a flock of sheep. Ibn Rajab al-Hanbali, one of the great scholars of Islam, unpacked this hadith in his timeless work Dhamm al-Maal wal-Jaah — showing how the hunger for money and fame tears into the heart more viciously than wolves ever could. But Ibn Rajab didn't stop there. He explained how these desires quietly grow, how they disguise themselves as “hard work” or “success,” and how they can make even acts of worship lose their sincerity. He exposed how wealth can blind, how status can corrupt, and how seeking leadership can ruin a person long before they realise it. This 8-hour explanation isn't just an old book lesson. It's a mirror. A mirror for the 21st-century Muslim drowning in work, bills, and social media noise - chasing promotions, likes, and validation, all while the soul grows emptier. So what happens when that hunger takes over? When your career, your image, your “success” become the measure of your worth? When even your acts of worship begin to seek attention instead of Allah's pleasure? And what does Islam truly say about living in the dunya without being consumed by it? Find out through the words of Ibn Rajab, and rediscover what it means to be content, grounded, and truly rich in the sight of Allah. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #money #fame #islamicknowledge #islamiclecture
Every day, Muslims chase something. A better job, a higher position, a name that people recognise. We tell ourselves it's just “for financial stability” or “to give my family a good life”. But somewhere along the way, that chase stops being a means and becomes the purpose. The Prophet ﷺ warned us about this chase in one terrifying image: two hungry wolves let loose upon a flock of sheep. Ibn Rajab al-Hanbali, one of the great scholars of Islam, unpacked this hadith in his timeless work Dhamm al-Maal wal-Jaah — showing how the hunger for money and fame tears into the heart more viciously than wolves ever could. But Ibn Rajab didn't stop there. He explained how these desires quietly grow, how they disguise themselves as “hard work” or “success,” and how they can make even acts of worship lose their sincerity. He exposed how wealth can blind, how status can corrupt, and how seeking leadership can ruin a person long before they realise it. This 8-hour explanation isn't just an old book lesson. It's a mirror. A mirror for the 21st-century Muslim drowning in work, bills, and social media noise - chasing promotions, likes, and validation, all while the soul grows emptier. So what happens when that hunger takes over? When your career, your image, your “success” become the measure of your worth? When even your acts of worship begin to seek attention instead of Allah's pleasure? And what does Islam truly say about living in the dunya without being consumed by it? Find out through the words of Ibn Rajab, and rediscover what it means to be content, grounded, and truly rich in the sight of Allah. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #money #fame #islamicknowledge #islamiclecture
Every day, Muslims chase something. A better job, a higher position, a name that people recognise. We tell ourselves it's just “for financial stability” or “to give my family a good life”. But somewhere along the way, that chase stops being a means and becomes the purpose. The Prophet ﷺ warned us about this chase in one terrifying image: two hungry wolves let loose upon a flock of sheep. Ibn Rajab al-Hanbali, one of the great scholars of Islam, unpacked this hadith in his timeless work Dhamm al-Maal wal-Jaah — showing how the hunger for money and fame tears into the heart more viciously than wolves ever could. But Ibn Rajab didn't stop there. He explained how these desires quietly grow, how they disguise themselves as “hard work” or “success,” and how they can make even acts of worship lose their sincerity. He exposed how wealth can blind, how status can corrupt, and how seeking leadership can ruin a person long before they realise it. This 8-hour explanation isn't just an old book lesson. It's a mirror. A mirror for the 21st-century Muslim drowning in work, bills, and social media noise - chasing promotions, likes, and validation, all while the soul grows emptier. So what happens when that hunger takes over? When your career, your image, your “success” become the measure of your worth? When even your acts of worship begin to seek attention instead of Allah's pleasure? And what does Islam truly say about living in the dunya without being consumed by it? Find out through the words of Ibn Rajab, and rediscover what it means to be content, grounded, and truly rich in the sight of Allah. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #money #fame #islamicknowledge #islamiclecture
In this insightful and timely lecture, Dr. Mufti Abdur-Rahman ibn Yusuf Mangera explores the topic of “Dealing with Differences” within the Islamic scholarly tradition. With clarity and balance, he addresses the historical development of the four Sunni madhabs—Hanafi, Maliki, Shafi'i, and Hanbali—and explains how these schools emerged through rigorous scholarship, sincere ijtihad (independent reasoning), and mutual respect among scholars. Dr. Mangera emphasizes that these madhabs, though differing in certain rulings, are all rooted in the Qur'an and Sunnah and represent a mercy and richness in Islamic jurisprudence. He highlights how the classical scholars maintained unity and adab (etiquette) despite their disagreements, promoting tolerance and harmony within the ummah. The lecture also examines the more recent emergence of the Salafi movement, its emphasis on direct textual interpretation, and how it has challenged traditional madhab adherence. Dr. Mangera respectfully critiques certain Salafi approaches, especially those that promote exclusivity or reject the legitimacy of traditional scholarship. He calls for intellectual humility, scholarly responsibility, and contextual awareness when engaging with different viewpoints. Ultimately, the lecture is a call to unity, understanding, and proper etiquette when navigating intra-Muslim differences. Dr. Mangera reminds the audience that diversity in legal opinion is not a weakness but a strength, and that dealing with differences requires knowledge, patience, and sincere intention.
In this powerful After Maghrib episode, Sayed Mohammed Ali Rizvi reflects on the life and legacy of Imam Ja'far al-Sadiq — the revered teacher of the founders of the four Sunni madhabs: Hanafi, Maliki, Shafi'i, and Hanbali. Despite his vast influence, why is Imam al-Sadiq nearly absent from Sunni hadith collections like Sahih Bukhari? Was it fear of Shi'a association? Discover the forgotten impact of his teachings on Islamic thought and the stark contrast between famous history and the real truth. A moving tribute to a giant of knowledge who still shapes minds, yet rarely gets his due.
This is a free preview of a paid episode. To hear more, visit bequranic.substack.comIntroduction: Significance of Tonight• Tonight is the 21st night of Ramadan, an odd night and also the eve of Friday, increasing the likelihood of Laylatul Qadr.• Imam Ibn Rajab al-Hanbali notes that when an odd night aligns with Friday, it creates نور على نور (light upon light), enhancing the night's virtue.• Practical Advice:• Sleep 15 minutes later o…
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Macam-Macam Tawakal adalah bagian dari ceramah agama dan kajian Islam ilmiah dengan pembahasan Kitab Al-Fawaid. Pembahasan ini disampaikan oleh Ustadz Abdullah Taslim, M.A. pada Kamis, 12 Jumadil Awal 1446 H / 14 November 2024 M. Kajian Islam Tentang Macam-Macam Tawakal Imam Ibnu Rajab al-Hanbali rahimahullah dalam kitab Jami’ul Ulum wal-Hikam menjelaskan bahwa tawakal adalah penyandaran hati yang benar kepada Allah Subhanahu […] Tulisan Macam-Macam Tawakal ditampilkan di Radio Rodja 756 AM.
Final Part Points covered in this talk: 1) Considering themselves the most sinful when in a pious gathering 2) Dua when invited to drink 3) Dua when doing a good deed. Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D
Part 10 Points covered in this session: 1) Praise Allah when something bad happens 2) Only worship when cloths are clean 3) When someone comes to seek advice on taking on a Shaykh, they advice correctly and do not deceive 4) Feel more remorse when a sin is committed. Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D
Part 9 Points covered in this class: 1) Adab of Adhan 2) Regular on seeking forgiveness 3) Don't sleep without wudu 4) Pray 2 rakah optional prayer as preparation before beginning Tuhajjud 5) Will not use medication unless the pains get so bad it distracts them from their worship. Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D
Part 8 Points covered in this talk: 1) Loving the family of the Prophet (S) family 2) Graves of the noble family of the Prophet (S) in Egypt 3) Looking out for the good in people 4) Wouldn't rush to get more Mureeds 5) Cautious on accept a dawah from those that have unlawful mean of income ( interest etc.) Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D
Part 7 Points covered 1) Gives preference to the simple Jurist then the Jurist that is also trying to act like a Sufi 2) Does not visit anyone till they have adorned themselves with the etiquettes of visiting 3) Respect food 4) Give guest drink after food 5) Honour their parents 6) Honour the pious. Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D
Part 6 Points covered in this talk: 1) Do not seek revenge 2) Do not pray against those that have wronged you 3) Do not go to the Masjid with the intention to rest 4) Do not talk about the Dunya in the Masjid 5) Do not extend your legs in the Masjid 6) Do not raise your voice in the Masjid 7) Do not mention the Prophet (S) name without mentioning Sayyid at the start 8) Love others purely out of brotherhood 9) Maintain friendships with those that helped you, even if it was as little as giving salt 10) Stay away from thieves and untrustworthy people. Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D
Part 5 Points covered in this talk: 1) Preserving the Qur'an 2) Having respect for teachers e.g. - Not to walk in front of them - Not to ride an animal while teacher is walking 3) Not to study with the intention of becoming a Shaykh 4) To not curse the leader 5) To be unaware of people defects 6) Constantly reconciling between people 7) Feeling hurt when wrong is taking place Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D
Part 4 Description: The fourth part of the series on the Etiquette of the People of Allah. This lecture will cover the topic of constant gratitude and avoiding fame Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D You can find us on Facebook, twitter and instagram @ZamZamAcademy Our tiktok account is @zamzamacademy.com Soundcloud.com/zamzamacademy https://podcasts.apple.com/gb/podcast/zamzamacademy/id1533951645 https://podcastaddict.com/podcast/zamzamacademy/3030095 For publications: https://www.whitethreadpress.com DISCLAIMER: No part of this video (graphics, images, audio, music) may be reproduced or transmitted in any form or by any means, electronic or mechanical, without the written permission of the copyright holder.
Part 2 Description: This is the second part of the new series called 'Sha'rani's Etiquette of the People of Allah'. This lecture will cover Promises, Humility and Jealousy Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D You can find us on Facebook, twitter and instagram @ZamZamAcademy Our tiktok account is @zamzamacademy.com Soundcloud.com/zamzamacademy https://podcasts.apple.com/gb/podcast/zamzamacademy/id1533951645 https://podcastaddict.com/podcast/zamzamacademy/3030095 For publications: https://www.whitethreadpress.com DISCLAIMER: No part of this video (graphics, images, audio, music) may be reproduced or transmitted in any form or by any means, electronic or mechanical, without the written permission of the copyright holder.
Part 1 Description: This is the first part of the new series called 'Sha'rani's Etiquette of the People of Allah'. This lecture will cover the topic of turning to Allah first and sincerity. Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D You can find us on Facebook, twitter and instagram @ZamZamAcademy Our tiktok account is @zamzamacademy.com Soundcloud.com/zamzamacademy https://podcasts.apple.com/gb/podcast/zamzamacademy/id1533951645 https://podcastaddict.com/podcast/zamzamacademy/3030095 For publications: https://www.whitethreadpress.com DISCLAIMER: No part of this video (graphics, images, audio, music) may be reproduced or transmitted in any form or by any means, electronic or mechanical, without the written permission of the copyright holder.
Part 3 Description: This is the third part of the Etiquette of the People of Allah series. This lecture will cover the topic of the harms of fame. Brief bio on Imam Sha'rani: He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more famous of the latter is his “Tahqiq”, a compendium of both the hadith evidences used by the Hanbali school of jurisprudential thought and a work of comparative law (Arabic: فقه Fiqh). He is said to have been a precocious child who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at the age of thirteen. https://www.whitethreadpress.com/publication/code-of-companionship/ Shaykh Sha'rani was one of the most distinguished and prolific writers in Egypt during the Ottoman caliphate, who produced works on a variety of subjects such as mystical, legal, and theological matters, as well as the history of Sufism in Egypt. https://www.whatsapp.com/channel/0029VaDV1iu5a249gftHif0D
Hanafi • Maliki • Shafii • Hanbali | Ep. 4 | Debunking Madhab Myths with Dr. Shadee Elmasry
In this episode of the Blood Brothers Podcast, Dilly Hussain speaks with the prominent American preacher and debater Uthman ibn Farooq. #BloodBrothersBodcast #Dawah #Salafi Topics of discussion include: - Q&A on 10 (Hanbali) fiqh rulings Uthman ibn Farooq adopts. - Would he give talks at a 'non-Salafi' masjid? - Is there a framework for Sunni unity? Does there have to be uniformity in creed? - Questioning Daniel Haqiqatjou about Deobandis. - Online dawah beefs - is it healthy and necessary? - Stabbing incident in March 2020. Fact and fiction. Was it a setup? FOLLOW 5PILLARS ON: Website: https://5pillarsuk.com Facebook: https://www.facebook.com/5pillarsuk Instagram: https://www.instagram.com/5pillarsnews Twitter: https://twitter.com/5Pillarsuk Telegram: https://t.me/s/news5Pillars TikTok: https://www.tiktok.com/@5pillarsnews
This week's Conflicted sees the second episode of our deep dive into the thrilling life of 7/8th century Muslim scholar, Ahmad bin Hanbal, founder of the Hanbali school of jurisprudence. Continuing our series looking at the historic Islamic thinkers who have inspired modern Salafi Jihadists today, we look at the fascinating and drama-filled second half of the life of the first fundamentalist. Expect more battles with Abbasid Caliphs, more stubborn refusals to renounce his teachings, floggings, dancing, and the infamous mihna. Join our FB Discussion group to get exclusive updates: https://www.facebook.com/groups/450486135832418 Find us on Twitter: https://twitter.com/MHconflicted And Facebook: https://www.facebook.com/MHconflicted Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices
Ustadh Abu Aaliya is the director of Jawziyyah Institute in London. He has been engaged in delivering dawah and community work for over 20 years holding talks, circles and seminars in universities, Mosques and Islamic centers across the UK and abroad. He has studied with various scholars in particular Sheikh Abdullah Al Farsi and Sheikh 'Abd Al-Rahman Al-Luwayhiq. He is well versed in the Arabic language and has been a prolific writer for many years having translated numerous scholarly works and books from Arabic to English such as Tenets of Faith, The Ideological Attack, Etiquettes of Differing, The Exquisite Pearl, Fadl 'Ilm al-Salaf (Virtue of Knowledge of the Predecessors) of Ibn Rajab al-Hanbali, and Bidâyat al-Sul fî Tafdîl ar-Rasul (Virtues and Status of the Prophet [pbuh]) of al-'Izz ibn 'Abd as-Salâm.
There has been an uptick in the number of people converting to Islam recently. This was very noticeable in Ramadan, when it just seemed every day, a young man was becoming Muslim. Imam Ashraf, who leads a congregation in the inner-city London borough of Lewisham, discusses why so many British youngsters are turning to Islam. His Mosque saw over 60 conversions in Ramadan alone. I ask him about the influence of Andrew Tate upon many young men coming to Islam. Imam Ashraf Dabous is an imam at Lewisham Mosque in London. He studied at the Islamic University of Madinah. He also studied privately under various Shuyukh – studying Hanbali and Hanafi Fiqh and other Sciences. And he recently graduated from Goldsmiths University with an MSc in CBT therapy and is a qualified councilor. Please consider making a donation, however small, to The Thinking Muslim, to receive a share in the reward and to help us make a greater impact. https://www.thinkingmuslim.com/Donate Join our Telegram group here: https://t.me/thinkingmuslim Follow us on Twitter here: https://twitter.com/jalalayn and https://twitter.com/thinking_muslim Website Archive: thinkingmuslim.com
Ustadh Abu Aaliya is the director of Jawziyyah Institute in London. He has been engaged in delivering dawah and community work for over 20 years holding talks, circles and seminars in universities, Mosques and Islamic centers across the UK and abroad. He has studied with various scholars in particular Sheikh Abdullah Al Farsi and Sheikh 'Abd Al-Rahman Al-Luwayhiq. He is well versed in the Arabic language and has been a prolific writer for many years having translated numerous scholarly works and books from Arabic to English such as Tenets of Faith, The Ideological Attack, Etiquettes of Differing, The Exquisite Pearl, Fadl 'Ilm al-Salaf (Virtue of Knowledge of the Predecessors) of Ibn Rajab al-Hanbali, and Bidâyat al-Sul fî Tafdîl ar-Rasul (Virtues and Status of the Prophet [pbuh]) of al-'Izz ibn 'Abd as-Salâm.
Original video here. Follow on Instagram - @AbutaymiyyahMJ Twitter: @AbutaymiyyahMJ Facebook: @AbutaymiyyahMJ For any questions or inquiries, contact me (uploader of the podcast) here: unknownSeekerOfKnowledge@gmail.com
Articles by Dr. Layth Hanbali Israeli violence is central to Palestine's mental health crisis https://www.huckmag.com/perspectives/israeli-violence-is-central-to-palestines-mental-health-crisis/ Reimagining Liberation through the Popular Committees https://al-shabaka.org/briefs/reimagining-liberation-through-the-palestinian-popular-committees/ Dr. Layth Hanbali is a freelance consultant focusing on health policy. He has also worked as a researcher, public health practitioner, and doctor, volunteered as a civil society organiser, and taught on several Global Health programmes. He earned a Master's degree in Health Policy, Planning and Financing from the London School of Economics and Political Science and the London School of Hygiene and Tropical Medicine, and a medical degree and a bachelor's degree in Global Health from University College London.
The most profound and graphic description ever delivered in English based on the classical works of Ibn Rajab al-Hanbali (795 ah) and Ibn Abi 'l-Dunya (281 ah). This series is covered over 21 lessons. About Hellfire, its levels, valleys, punishments and residents, and how people can protect themselves from it.
The most profound and graphic description ever delivered in English based on the classical works of Ibn Rajab al-Hanbali (795 ah) and Ibn Abi 'l-Dunya (281 ah). This series is covered over 21 lessons.
The most profound and graphic description ever delivered in English based on the classical works of Ibn Rajab al-Hanbali (795 ah) and Ibn Abi 'l-Dunya (281 ah). This series is covered over 21 lessons. About Hellfire, its levels, valleys, punishments and residents, and how people can protect themselves from it.
The most profound and graphic description ever delivered in English based on the classical works of Ibn Rajab al-Hanbali (795 ah) and Ibn Abi 'l-Dunya (281 ah). This series is covered over 21 lessons. About Hellfire, its levels, valleys, punishments and residents, and how people can protect themselves from it.
The most profound and graphic description ever delivered in English based on the classical works of Ibn Rajab al-Hanbali (795 ah) and Ibn Abi 'l-Dunya (281 ah). This series is covered over 21 lessons.
The most profound and graphic description ever delivered in English based on the classical works of Ibn Rajab al-Hanbali (795 ah) and Ibn Abi 'l-Dunya (281 ah). This series is covered over 21 lessons. About Hellfire, its levels, valleys, punishments and residents, and how people can protect themselves from it.
A brief reading from Ibn Rajab al-Hanbali's "Lataif al-Ma'arif."
The most profound and graphic description ever delivered in English based on the classical works of Ibn Rajab al-Hanbali (795 ah) and Ibn Abi 'l-Dunya (281 ah). This series is covered over 21 lessons. About Hellfire, its levels, valleys, punishments and residents, and how people can protect themselves from it.
This week I visit Canada (well, virtually anyway) and chat with Medhat Hanbali, a composer who works on the popular Canadian stop-motion animation series Movement Deluxe. We talk about the differences between composing for a film versus a series and how there's much more pressure in the latter. Also, how writing songs in a series is a bit backwards and as usual, incredible advice including why you should study film making if you want to be a composer. There'll be a bit of a break before we have our season finale, episode 20 but stay tuned and follow us on Instagram (@insideanimationpod) and Twitter (@insanimationpod) to keep up to date! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/inside-animation/support
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