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Recommended Books on Jurisprudence, Raising Children and Marriage

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

1. Could you suggest a good book that would guide us in day to day acts and issues in the Hanafi Fiqh?

2. Could you suggest some books on how to raise children which helps us give them a solid foundation in Deen and dunya? And maybe a guide to marriage as well.

3. There are time I release semen (Mani) during urination. Do I have to perform Ghusl for that? It so happens if I don’t have a night fall, this condition keeps on recurring and I may have to do Ghusl many a times during the day for many days?

Answer: In the Name of Allah, the Most Merciful and Compassionate

Book Recommendations

Fiqh:

(1) I would recommend as a basic primer of Hanafi fiqh – Ascent to Felicity – translated by Shaykh Faraz Khan. It is a detailed but not overwhelming text covering the basics on the rulings of worship.

Raising Children:

(2) Educating Children: Classical Advice for Modern Times by Imam Muhammad bin Ahmed al-Ramli

Marriage:

(3) Initiating and Upholding an Islamic Marriage by Hedaya Hartford

Releasing Semen During Urintation

It is not obligatory for you to perform a ritual bath (ghusl) if semen comes out when urinating. It is a condition that the semen come out with desire. The only exception to this is if one wakes up from sleep and finds a wetness on their clothes or body. This also necessitates ghusl. [Shurunbulali, Maraqi al -Falah]

Hope this helps
And Allah knows best
Yusuf Weltch

Wassalam,
[Shaykh] Yusuf Weltch

Shaykh Yusuf Weltch is a graduate from Tarim; student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

The Art of Reading – Shaykh Ahmed Hussein El Azhary

The Art of Reading by Shaykh Ahmed Hussein El Azhary

 

Shaykh Ahmed Hussein El AzharyIn this new podcast series, Shaykh Ahmed Hussein El Azhary will discuss why the art of reading is critical for students of knowledge to master. One of the greatest barriers in mastering a science is the inability to read with structure and comprehension. In this series, Shaykh Ahmed will provide students with a detailed approach to rectifying this problem.

In addition to offering practical tips and guidance in improving one’s reading and learning skills, Shaykh Ahmed will also elaborate on the development of the instrumental (foundational) sciences within the Islamic tradition and how they compare to medieval and modern theories of literary comprehension.

In episode 1, Dr. Yusuf Patel asks Shaykh Ahmed Hussein El Azhary why many students of knowledge are not able to read and master texts that they have studied. Furthermore, Shaykh Ahmed discusses the various phases of mastery that students should attain during their studies, and how the science of learning developed in the classical Islamic period and in modern times.

Click here to listen to Episode 1 of The Art of Reading.


Biography of Shaykh Ahmed Hussein El Azhary:

Shaykh Ahmed El Azhary is a researcher in Islamic intellectual history and a teacher of Islamic traditional sciences. He’s currently a teacher of Hadith, Usūl, Logic and Kalam at Rawdatul-Na`īm under the supervision of Habib `Ali al-Jifrī; and at Madyafat Shaykh Ismaīl Sadiq al-`Adawī (RA), a prominent learning center by al-Azhar Mosque in Cairo.

Formerly, Shaykh Ahmed worked as a Lead Researcher at Tabah Foundation. He was appointed by Habib `Ali al-Jifrī to architect the philosophical framework of Suaal initiative – an initiative concerned with modelling an Islamic philosophical response to contemporary existential questions, supervised by Shaykh `Ali Jumu`ah, Habib `Umar and Shaykh Usama al-Azhary. Shaykh Ahmed continues to participate in Suaal initiative through essays, public lectures and workshops.

His previous experiences include: participating as a teaching assistant and then as a mentor at “Learning How to Learn,” the most popular course of all time on Coursera provided by University of California – San Diego; and working as a high school teacher of business, economics and psychology courses as well as supervising character development programs at Green Heights International School.

Shaykh Ahmed studied Anthropology at American University in Cairo and received his training in Leadership Communication from Tulane University and The University of Alabama at Birmingham. He is also a life-long learner. He holds a diversified portfolio of almost 50 certificates in a variety of subjects – extending from Teaching Character and Clinical Psychology of Children and Young People to Complexity Theory, Model Thinking and Conflict Analysis.

Shaykh Ahmed began his journey of studying traditional sciences about 20 years ago. In addition to studying with scholars from al-Azhar, he had the privilege of studying with visiting scholars from Algeria and India in a one-on-one format, and was thus given an exceptional opportunity to study and discuss advanced-level texts of different sorts and over a long period of time. Shaykh Ahmed has more than 70 Ijazas from scholars from all over the Muslim world.

Having read hundreds of books and conducted countless hours in research and study, Shaykh Ahmed has contributed to academic scholarship through four printed publications that help us understand the post-classical scholarly community in the Islamicate world. One of which is al-Matali` fī Adāb al-Mutali`, a compendium of seven edited treatises in the art of deep reading. He’s currently working on a second compendium that will include another three treatises in the same subject.

Beside a number of edited works about to be released in Islamic pedagogy, linguistics and Hanafi Usūl, Shaykh Ahmed has authored Rūh al-`Ilm – a treatise in the art of scientific investigation, based on a survey of roughly 200 traditional Islamic texts, and has been endorsed by Dr. Jamāl Fārūq, the Dean of Islamic Da`wah College at al-Azhar University and Dr. Ahmed Mamdūh, the Chair of Research Division at Dar al-Iftaa’ al-Masrīyah. Rūh al-`Ilm will be published by Tabah Foundation in the early of summer of 2019.

Understanding the Trends in Fiqh Literature – By Mufti Taha Karaan

In this short article, Mufti Taha Karaan succinctly provides a descriptive account on the various trends and genres of fiqh literature. By way of the Shafi school of thought, Mufti Taha Karaan briefly explains the reasons and objectives of the various categories of legal writing in fiqh.

* This article was edited from its original source.


There are certain general tendencies in Islamic legal writing:

  1. There is firstly the phenomenon of the mutawwalat, lengthy, comprehensive and detailed works that would typically deal with several angles of fiqh at once: the basic points of the law, the intra-madhhab differences, the inter-madhhab differences, comparative evaluation of these differences, the extraction of qawa’id and dawabit, application of usul takhrij of ahadith, and other miscellaneous matters. The earliest works in fiqh could be classified in this genre. Imam al-Shafi’i’s Kitab al-Umm, most of Imam Muhammad ibn al-Hasan’s six works that form the zahir al-riwayah in the Hanafi madhhab, and the Mudawwanah of the Malikis would be examples.
  2. This first trend was followed by the phenomenon of ikhtisar through which the mukhtasarat, or abridgements made their appearance. Imam al-Muzani’s Mukhtasar in which he condensed the fiqh of Imam al-Shafi’i is regarded as the prototype amongst mukhtasar works. In it he (successfully) attempted to reduce the entire scope of Imam al-Shafi’i’s fiqh into manageable proportions–manageable in the sense that while it covered the entire fiqh spectrum, it did so in a size that allowed students to memorise, and teachers to cover it completely, and thereby train new generations of fuqaha in greater numbers within a comparatively short period. Such was the success of this mukhtasar that it induced al-Muzani’s nephew, Abu Ja’far al-Tahawi, to author a similar mukhtasar for the Hanafi madhhab. It would also be through the writing of a mukhtasar that Abul Husayn Al-Khiraqi laid the foundations of a systematic madhhab drawn from the fiqh of Imam Ahmad ibn Hanbal.
  3. The oral teaching of the mukhtasar works naturally entailed more material than the text of the mukhtasar provided. In the case of our madhhab, for example, solutions to problems as yet unsolved would be regularly provided by the fuqaha of the madhhab in the centuries following Imam al-Shafi’i’s demise. To distinguish these subsequently contributed views from the opinions of Imam al-Shafi’i himself, we call his opinions the aqwal, and their opinions the wujuh. The ones who contributed the wujuh were fuqaha who themselves possessed the requirements of ijtihad though often in an affiliated sense (mujtahid muntasib), or to a restricted degree (mujtahid muqayyad). On account of their contribution of  wujuh to the madhhab they are called the As-hab al-Wujuh. With many of the As-hab al-Wujuh it would happen that their students would document their mentor’s independent contributions to the madhhab. These would then be transmitted to subsequent generations of fuqaha, often in the form of commentaries upon Mukhtasar al-Muzani known as ta’liqat. The phenomenon we see emerging here is that of the shuruh, or commentaries whereby the trend of condensation is reversed into expansion.

The above should give you a broad idea of the expansion-condensation-expansion model along which legal writing proceeded in Islam. This same model replicates itself in the post-wujuh era. Imam al-Ghazali’s 3 abridgements of his teacher Imam al-Haramayn’s Nihayat al-Madhhab, Imam al-Rafi’i’s celebrated commentary upon the last of those 3 abridgements, al-Wajiz, Imam al-Nawawi’s condensation of this commentary by al-Rafi’i into Rawdat at-Talibin, of his Muharrar into the Minhaj, and al-Nawawi’s own magnificent commentary upon al-Shirazi’s Muhadhhab are all excellent and prominent examples.

The factors that prompted a shift from expansion to condensation and vice versa were several:

  • Firstly, the issue of need. Students needed condensed works to facilitate their studies and reduce the amount of time spent in entry level studies. It is not uncommon to find the author of a mukhtasar stating his reason for condensation to be “to facilitate memorisation and study for the beginner”.
  • Secondly, comprehensive documentation. Every stage in the development of the madhhab would bring new material; all this new material had to be incorporated into the madhhab. When the era of wujuh drew to a close we see the emergence of comprehensive works in both the Iraqi and Khurasani branches of the madhhab (or tariqahs,as they are called). In the former tariqah there are al-Muhadhdhab and al-Tanbih by Abu Ishaq al-Shirazi, and in the latter tariqah Imam al-Haramayn’s Nihayat al-Matlab, followed by his pupil al-Ghazali’s 3 abridgements al-Basital-Wasit and al-Wajiz. Similarly, after the period of recension by al-Rafi’i and al-Nawawi, the peripheral contributions to the madhhab by men such as Ibn al-Rif’ah, his pupil Taqi al-Din al-Subki, al-Bulqini, al-Isnawi, al-Adhra’i and al-Zarkashi were subsumed into the second wave of recension that came in the 10th century, in the form of the commentaries upon the Minhaj by Shaykh al-Islam Zakariyya al-Ansari and his pupils al-Khatib al-Shirbini, Ibn Hajar al-Haytami and Shams al-Din al-Ramli.
  • Thirdly, style. Language develops constantly, and one of the most pronounced forms of linguistic evolution has to be the refinement and sharpening of legal language. The systematic limpidity of Abu Ishaq al-Shirazi’s Muhadhdhab and the logically integrated arrangement of al-Ghazali’s Wasit and Wajiz give evidence of the maturation of legal style in their age.
  • Fourthly, personal development. At a somewhat less significant level, scholars would sometimes condense the work of an earlier scholar simply for the sake of thoroughly encompassing the contents of the earlier work. Such condensations would be done not for the sake of publishing the work, but rather for the advancement of the condenser’s personal knowledge.

Having thus far covered the trends in legal writing in Islam, I would like to draw a distinction between substantial or essential works on the one hand, and peripheral or supplementary works on the other. The works of which I have spoken above all fall within the substantial category, while the hawashi form the peripheral category.


Biography of Mufti Taha Karaan

Mufti Taha Karaan is a Shafi‘i scholar born in Cape Town, South Africa, to a family renowned in both its maternal and paternal lineage for Islamic scholarship. His father, the late Mufti Yusuf Karaan, may Allah have mercy on his soul, was one of the most distinguished Islamic scholars in the Cape.

Mufti Taha completed his Qur’anic memorization in one year at the Waterfall Islamic Institute, the oldest Islamic seminary in South Africa. During his stay, he assisted in the editing of the Qur’anic prints that the Institute has become famous for the world over. After finishing four years of the ‘alim course in two years, he journeyed to the Indian sub-continent and Dar al Uloom Deoband, graduating from there in 1991 with the highest of distinctions, as did his father, in a class of over 700 students. He then travelled to the Middle East and completed a two-year graduate diploma at the Higher Institute for Islamic Studies in Cairo, Egypt.

Mufti Taha is the recipient of numerous chains of transmission (ijazaat), from well-respected scholars in India, Pakistan, South Africa, Egypt, and Saudi Arabia, among others, in numerous fields of the Islamic sciences.

Currently, Mufti Taha is the Mufti of the Muslim Judicial Council. He is a sought-after speaker at Islamic symposia and conferences but attends them sparingly, preferring to spend most of his time at the Islamic seminary, Dar al Uloom al Arabiyyah al Islamiyyah, that he founded in 1996. The educational thrust of the seminary reflects Mufti Taha’s own pioneering vision and commitment to squarely interface with the challenges of the modern age through the twin objectives of preservation and progress.

In his teaching, writing and legal verdicts (fatawa), Mufti Taha regularly addresses contemporary issues such as the challenges of post-modernity, feminism, Islamic economics and finance, the old and new Orientalisms, and fiqh issues affecting Diaspora Muslim communities.

His students describe him as divinely-gifted with encyclopedic knowledge; possessed of a near photographic memory; an insatiable bibliophile within the Islamic sciences and without; a teacher that never ceases to inspire; endowed with an elegant calligraphic hand and a penchant for poetry; thoroughly unassuming, pleasant, brilliant and tender-hearted.


 

How Can I Attach to the Prophet? [Video Answer]

Answered by Shaykh Faraz Rabbani

Question: Assalamu alaykum

How can I attach to the Prophet (peace and blessings be upon him)?

Answer:  Wa’leykum Salam,

Here is an answer by Shaykh Faraz Rabbani to this question:

Shaykh Faraz Rabbani is a scholar and researcher of Islamic law and Executive Director of SeekersHub Global After ten years overseas, Shaykh Faraz returned to Canada in the Summer of 2007. In May 2008 he founded SeekersHub Global to deal with the urgent need to spread Islamic knowledge—both online and on the ground—in a reliable, relevant, inspiring, and accessible manner. He has been repeatedly listed as one of the world’s 500 most influential Muslims (The Muslim500).

Is It Islamically Permissible to Write Fiction?

Answered by SeekersHub Answers Service

Question: Assalam alaykum,

I’ve always been drawn to stories. Is it permissible to write fiction in Islam?

Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I pray that you are in the best of health and faith, insha’Allah.

American Muslims need not be content with just adopting good cultural norms; it is often better to adapt them imaginatively in order to produce results that are more beautiful and more beneficial than what existed before. In this regard, noteworthy achievements have already been made in areas like music, poetry, comedy, journalism, fiction, non-fiction, fashion, and interior design.

Please see: What Role Does Culture Play in Islam?

The general ruling of literature is that it is in itself permitted, and praiseworthy insofar as it improves one’s language, communication, thinking skills, and ability to concentrate (as opposed to things like digital media). Children should be encouraged to read. Parents should, however, nudge them towards wholesome literature–and keep a good mix of Islamic literature for balance and grounding.

There would be a distinction made between literature that is generally wholesome and that is read for good purposes, and that which is to the contrary.

As for fantasy literature, there is fantasy literature that is deeply moral and wholesome (e.g. Lord of the Rings or Chronicles of Narnia), and others of rather twisted themes.

Please see: Does the Shari`ah Permit Reading Non-Islamic Literature?

And Allah alone gives success.

wassalam,

SeekersHub Answers Service

Checked & Approved by Shaykh Faraz Rabbani