بسم الله الرحمن الرحيم

All praise is for Allāh and may the peace and blessings of Allāh be upon his messenger, his companions and those who follow their way.

By Allāh’s grace and virtue we have opened this channel where we will stream lessons at approximately 10:45pm UK time starting Thursday 4th May 2023.

Lessons will be held on Thursdays, Fridays and Saturdays in shā Allāh.

As we enter the summer period, we find that there isn’t much time between Isha and Fajr with many people opting to stay up engaging in matters of little benefit while others may opt to sleep after staying up for a bit leading to the possibility of missing Fajr.

For these reasons and others we have decided to start these lessons after doing something similar with a few dear and respected brothers during the lockdowns where brothers from different parts of the globe would benefit one other.

We will start by covering the following books;

1: Al-Lāmiyyah ascribed to Shaykh Al-Islam (Thursdays & Fridays)

2: Al-Ādāb Al-Asharah by Shaykh Sālih Al-‘Usaymī

For further information, questions (related to the lessons), observations, constructive criticisms/advice/feedback please feel free to contact the brothers at gardens of knowledge at: gardensofknowledge0@gmail.com

We ask Allāh that He grants us sincerity in speech and actions.

Mustafa Bin Yūsuf As-Somālī

Gardens of Knowledge

https://t.me/Gardensofknowledge

Ash-Sha’bī (‘Āmir Bin Sharāhīl) rahimahullāh said: “The hour will not be established until knowledge becomes (seen as) ignorance and ignorance becomes knowledge, and this is from the reversal of facts and matters from their reality during the end of time”.

(Jāmi’ Al-‘Ulūm Wal-Hikam, pg:98)

t.me/Gardensofknowledge

Laamiyyah poem (audio)

بسم الله الرحمن الرحيم

We will begin our first session at 22:45 in shā Allāh.

بسم الله الرحمن الرحيم

Some brief notes on the first line of Al-Lāmiyyah from lesson 1 (14/10/44 - 04/05/23.

Line 1:

يَا سَائِلي عَن مَذهَبِي وَعَقِيدَتِي.
Oh! One who asks about my mathab and my aqīdah
 
1. That which is apparent from this line is that this poem is a reply to a question. There are other books of Shaykhul Islām rahimahullāh which have also been authored in this manner, such as ‘Al - ‘Ubūdiyyah (Servitude) in which he was asked; What is ‘Ibaadah? Also ‘Al ‘Aqīdatul Wāsitiyyah’ was authored upon the request of the judges in a city called ‘Wāsit’ (in Iraq) at a time where there were many innovations in that region. Shaykhul Islām rahimahullāh wrote ‘Al Wāsitiyyah in one sitting between ‘Asr and Maghrib from memory.
 
· Ibn Mandhūr rahimahullāh mentions in ‘Lisānul ‘Arab’ (1/394): “And ‘mathab’ means: The belief that one takes up (adopts).
 
·Al-Buhūtī mentioned in ‘Al-Minh Ash - Shāfiyā’ (1/130) “And mathab (linguistically) means: the place of departure, or the time of departure, or the act of departing”.
 
· The applied definition is: That which a ‘mujtahid’ says with proof and dies upon saying (holding that opinion).
 
· That which is understood from the use of the term mathab in this context is that it is being used in reference to belief.
 
2. As for the mathab of Shaykhul Islām regarding fiqh, he was Hanbali however, he was not one to blindly follow the mathab of Imām Ahmad rahimahullāh, rather he was one who would look to the proofs from the Quran and Sunnah and took the opinions which were supported the most by the textual evidence.
 
· The word aqīdah linguistically is derived from the word ‘Aqada’ which means to tie something and in this context, it means that which the heart is tied to in regards to belief.

رُزِقَ الهُدَى مَن لِلهِدَايَةِ يَسأَلُ.
Certainly, bestowed with guidance is he who asks for guidance
 
1. Shaykhul Islām clarifies here that just as there are paths to seek sustenance, there are means to seek guidance.
 
From the means of earning sustenance:
● Going in search for sustenance, Allāh the Most High said: “Then when the (Jumu’ah) salāh is concluded, you may disperse through the land and seek the bounty of Allāh (by working) and remember Allāh much, that you may be successful”. (Al - Jumu’ah 10)
 
● Seeking Allāh’s forgiveness, Allāh the Most High said regarding Nūh ‘Alayhis Salām; “I said (to them) ask forgiveness from you Lord, verily He is Oft-Forgiving. He will send rain to you in abundance, and give you increase in wealth and children and bestow on you gardens and bestow on you rivers”. (Nūh: 10-12). And Allāh the Most High said regarding Hūd Alayhis salām
“And O my people! Ask forgiveness of your lord and then repent to Him, He will send you (from the sky) abundant rain and add strength to your strength, so do not turn away as mujirimun”. (Hūd: 52)
 
● Taqwā (fear) of Allāh. Allāh the Most High said: “And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from
every difficulty). And He will provide him from (sources) he never could imagine”. (At-Talāq: 2 -3).

● Tawakkul (placing one’s trust in Allāh) the proof being the verse (At-Talāq: 3) in which Allāh the Most High said: “And whosoever puts his trust in Allāh, then He will suffice him”.
 
Another proof is the hadīth narrated by ‘Umar may Allāh be pleased with him, in which the messenger of Allāh sallallāhu ‘alayhi wa sallam said:  “If you were to rely upon Allāh with the reliance He is due, He would provide for you just as a bird is provided for, it goes out in the morning hungry and returns in the evening full (At - Tirmidhī and Ibn Mājah, and authenticated by Al Albānī rahimahullāh in Sahīh At Tirmidhiī 2344).
 
● Hijrah (migrating from the lands of disbelief to the lands of Islām) Allāh the Most High said: “He who emigrates (from his home) in the cause of Allāh will find on earth many dwelling places and plenty to live by”. (An-Nisā: 100).
 

● Keeping the ties of kinship, the proof being the hadīth: “Whoever loves that he be granted more wealth and that his lease of life be prolonged the he should keep good relations with his kith and kin”. (Agreed upon on the authority Anas may Allāh be pleased with him)
 
From the means of seeking guidance:
 
● Supplicating to Allāh the Most High, Allāh the Most High said: “Guide us to the straight path”. (Al-Fātihah:6)
 
● Searching for the truth and asking the people of knowledge. Allāh the Most High said: “So ask the people of the reminder if you do not know”. (An-Nahl: 43 and Al-Anbiyā:7) Also the example of the noble companion Salmān Al Fārisī may Allāh be pleased with him (reported by Ahmad,23737).  
 
● Reflecting upon the Qurān, Allāh the Most High said: “Verily this Qurān guides to that which is most just and right” (Al Isrā: 9) And Allāh the Most High said:  “O mankind! There has come to you a good advice from your Lord (i.e. the Quran) and healing for that which in your breasts and a guidance and mercy for the believers”. (Yūnus: 57).  
 
● Following the ‘dhikr’ (Remembrance),Allāh the Most High said:  “Then if there comes to you guidance from Me, then whoever follows My guidance will neither go astray nor shall be distressed”. (Tā-Hā: 123).
 
Ibnul Qayyim rahimahullāh mentioned in ‘Badā’iul Fawāid (2/271) that: ‘Hidāyah’ (guidance) is of four types.
 
· ‘Hidāyatul Irshād’ being guided and directed to the truth, Allāh the Most High said: “And as for Thamūd, we showed and made clear to them the path of truth (Islamic monotheism through Our messenger) but they preferred blindness to guidance, so the Sa’iqah (a destructive awful cry, torment, thunderbolt) of disgracing torment seized them because of what they used to do”. (Fussilat: 17)
 
● ‘Hidaayatu Tawfeeq’ being granted success in be guided to the truth.
This type of guidance is specific to Allāh, whereas the type of guidance mentioned above is not. The messengers and those who have knowledge can guide people to the correct path, however Allāh grants whom He wills success to be guided to the truth. Allāh the Most High said: “Verily, you (O Muhammad) guide not whom you like, but Allaah guides whom He wills, and He knows best those who are guided”. (Al-Qasas: 56)
 
● General guidance, which is shared by all creation, Allāh the Most High said: “Our lord is He who gave to each thing its form and nature, then guided it aright”. (Tā-Hā: 50).
 
● Guidance to Jannah and the Hell fire, Allāh the Most High said: “And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world); rivers flowing under them, and they will say: All praise and thanks is for Allāh who guided us to this and never could we have found guidance, were it not that Allāh had guided us!” (Al ‘Arāf: 43). And Allāh the Most High said: “Verily those who believe and do good deeds of righteousness, their Lord will guide them through their faith, under them will flow rivers in the gardens of delight (Paradise)”. (Yūnus: 9). And Allāh the Most High said:
“(It will be said to the angels); assemble those who did wrong, together with their companions (from the devils) and what they used to worship., instead of Allāh and lead them to the way of flaming fire”. (As-Sāffāt: 22 - 23).
 
We ask Allāh that He grants us beneficial knowledge, righteous actions and that He makes us from the sincere ones.

بسم الله الرحمن الرحيم.

Notes on line 2 from lesson 1 of Al-Lāmiyyah 14/10/44 - 04/05/23.

اسْمَعْ كَلامَ مُحَقِّقٍ في قَولِهِ *** لا يَنثَنِي عَنهُ وَلا يَتَبَدَّلُ

Listen to the speech of one who has ascertained the truth of his statement, Without departing from it nor replacing it (with something else).

Notes:

اسْمَعْ كَلامَ مُحَقِّقٍ في قَولِهِ
Listen to the speech of one who has ascertained the truth of his statement

1️⃣ In this line Shaykhul Islām praises that which he is going to mention in the following lines from knowledge and clarifying the correct belief.

Shaykhul Islām also praises himself by referring to himself as a ‘Muhaqqiq’.

⏺️ Ruling of a person praising himself:

It is impermissible for a person to praise himself. Allāh ﷻ says in His Noble book.

﴿فَلَا تُزَكُّوۤا۟ أَنفُسَكُمۡۖ هُوَ أَعۡلَمُ بِمَنِ ٱتَّقَىٰۤ ۝٣٢﴾

“So, ascribe not purity to yourselves. He knows best him who fears Allāh and keeps his duty to Him”. (An-Najm: 32)

It has also been reported in the sahīh of imām Muslim, on the authority of Muhammad Ibn ‘Amr Ibn ‘Atā who said:

سَمَّيْتُ ابْنَتِي بَرَّةَ فَقَالَتْ لِي زَيْنَبُ بِنْتُ أَبِي سَلَمَةَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ هَذَا الاِسْمِ وَسُمِّيتُ بَرَّةَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لاَ تُزَكُّوا أَنْفُسَكُمُ اللَّهُ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُمْ ‏"‏ ‏.‏ فَقَالُوا بِمَ نُسَمِّيهَا قَالَ ‏"‏ سَمُّوهَا زَيْنَبَ ‏"‏ ‏.‏

“I had given the name Barrah (righteous) to my daughter, Zainab the daughter of Abu Salamah told me that Allāh’s messenger ﷺ had forbidden me to be given this name, she said; I was called Barrah, but Allāh messenger ﷺ said; don’t hold yourself to be pious, it is Allāh alone who knows the people of piety among you. They (the companions) said: what name should we give to her? He ﷺ said name her as Zainab”. (Muslim, 2142

Shaykhul Islam’s praise for himself does not oppose this verse and hadīth as there are three instances in which it is permissible for a person to mention his virtues.

☑️ When a person wants to protect himself from harm that may come his way. The proof for this being that which has been narrated from ‘Uthmān bin ‘Affān may Allāh be pleased with him when he was placed under siege by the khawārij before they killed him, he said:

أَنْشُدُكُمْ وَلاَ أَنْشُدُ إِلاَّ أَصْحَابَ النَّبِيِّ صلى الله عليه وسلم، أَلَسْتُمْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ مَنْ حَفَرَ رُومَةَ فَلَهُ الْجَنَّةُ ‏"‌‏.‏ فَحَفَرْتُهَا، أَلَسْتُمْ تَعْلَمُونَ أَنَّهُ قَالَ ‏"‏ مَنْ جَهَّزَ جَيْشَ الْعُسْرَةِ فَلَهُ الْجَنَّةُ ‏"‌‏.‏ فَجَهَّزْتُهُمْ‏.‏

“I ask you by Allāh and I ask nobody but the companions of the Prophet ﷺ, dont you know that Allāh’s messenger ﷺ said, 'Whoever will (buy and) dig the well of Ruma will be granted Paradise,' and I (bought and) dug it? Don't you know that he ﷺ said. 'Whoever equips the army of 'Usrah (the battle of Tabūk) will be granted Paradise,' and I equipped it ?" (Al-Bukhārī, 2778).

Al-Hāfidh Ibn Hajr rahimahullāh mentioned when explaining this narration: “From the benefits to be taken from this hadīth is the virtues of ‘Uthmān may Allāh be pleased with him. Also from the benefits to be taken from this narration is the permissibility for a person to mention his virtues if there is a need to do so. (Fathul bārī: 5/408).

☑️When a person is encouraging others to take knowledge (which may only be with him) from him.
The proof for this is the narration which has been reported in the two sahīhs (Al-Bukhārī, 5002 and Muslim, 2463) on the authority of Ibn Mas’ūd may Allāh be pleased with him that he said:

وَاللَّهِ الَّذِي لاَ إِلَهَ غَيْرُهُ مَا أُنْزِلَتْ سُورَةٌ مِنْ كِتَابِ اللَّهِ إِلاَّ أَنَا أَعْلَمُ أَيْنَ أُنْزِلَتْ وَلاَ أُنْزِلَتْ آيَةٌ مِنْ كِتَابِ اللَّهِ إِلاَّ أَنَا أَعْلَمُ فِيمَ أُنْزِلَتْ، وَلَوْ أَعْلَمُ أَحَدًا أَعْلَمَ مِنِّي بِكِتَابِ اللَّهِ تُبَلِّغُهُ الإِبِلُ لَرَكِبْتُ إِلَيْهِ‏. ‏

“By Him whom besides there is no deity, there is not a chapter in the book of Allāh except I know where it was revealed and there is not a verse except I know in what context it was revealed and if I were to know of anyone more knowledgeable than me regarding the book Allāh who I could reach on the back of a camel, then I would have travelled to him.

An-Nawawī rahimahullāh mentioned in his explanation of this narration:
“In this hadīth (from benefits) is the permissibility for a person to mention himself with having virtues, knowledge and other than this in the case of a necessity.

☑️ By bringing a benefit to the people by doing so (praising one’s self) Allāh ﷻ said regarding prophet Yūsuf عليه السلام

﴿ قَالَ ٱجۡعَلۡنِی عَلَىٰ خَزَاۤىِٕنِ ٱلۡأَرۡضِۖ إِنِّی حَفِیظٌ عَلِیمࣱ ۝٥٥﴾

“He (Yūsuf) said: “Set me over the store-houses of the land; I will indeed guard them with full knowledge”. (Yūsuf:55)

Ibn Kathīr rahimahullāh mentioned in his tafsīr of this verse:

“He (Yūsuf) praised himself and it is permissible for a man to do that if others are not aware of his affairs (that which may benefit the people) and there is a need”.

⏺️ As for the prohibition of self praise, then that is in the case of someone who praises himself for no purpose, rather to boast and express self amazement”.
يَنثَنِي عَنهُ وَلا يَتَبَدَّلُ

Without departing from it nor replacing it (with something else)

1️⃣ Shaykhul Islām mentions here that he will not depart or deviate from that which he will mention, nor will he change it for something else as it is the truth. This shows his ‘thabāt’ (firmness) upon the truth.

It is upon the Muslim to be firm upon his religion and that one should ask Allāh to keep him firm upon His religion. Allāh ﷻ said regarding His messenger ﷺ

﴿ وَلَوۡلَاۤ أَن ثَبَّتۡنَـٰكَ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَیۡهِمۡ شَیۡـࣰٔا قَلِیلًا ۝٧٤﴾

“And had We not made you stand firm, you would nearly have inclined to them a little”. (A-Isrā: 74)

⏺️ Instances where we have been commanded to remain firm upon this religion:
☑️ Upon encountering the enemy, Allāh ﷻ said:

﴿یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ إِذَا لَقِیتُمۡ فِئَةࣰ فَٱثۡبُتُوا۟ وَٱذۡكُرُوا۟ ٱللَّهَ كَثِیرࣰا لَّعَلَّكُمۡ تُفۡلِحُونَ ۝٤۵﴾

“O You who believe! when you meet (an enemy) force take a firm stand against them and remember the name of Allāh much, so that you may be successful (Al-Anfāl: 45).


One should be firm against the kuffār (disbelievers) who wage war against the believers by fighting. This was the example of the noble companions as Allāh ﷻ said:

﴿ ٱلَّذِینَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُوا۟ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِیمَـٰنࣰا وَقَالُوا۟ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِیلُ ۝١٧٣﴾

“Those (i.e. believers) unto whom the people (hypocrites) said: verily the people (pagans) have gathered against you (a great army), therefore fear them. But Allaah it (only) increased them in faith and they said: Allaah (alone) is sufficient for us and He is the Best Disposer of affairs (for us)”. (Āli ‘Imrān: 173).


☑️ As for the hypocrites, one should be firm upon encountering them with proofs, Allāh ﷻ said:
﴿أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ یَعۡلَمُ ٱللَّهُ مَا فِی قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِیۤ أَنفُسِهِمۡ قَوۡلَۢا بَلِیغࣰا ۝٦٣﴾

“They (hypocrites) are those whom Allāh knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allaah, worship Him, obey Him and be afraid of Him) to reach their inner selves. (An-Nisā: 63).


☑️ The deviant Muslims are also to be dealt with in the same manner.

⏺️ Some examples of how the Salaf were firm upon the truth

☑️ Al-Ājjurī rahimahullāh reports in ‘Ash Sharee’ah (123):

انصرف مالك يوما من المسجد، فلحقه رجل يقال له: أبو الجويرية، متهم بالإرجاء، فقال: اسمع مني. قال: احذر أن أشهد عليك. قال: والله ما أريد إلا الحق، فإن كان صوابا، فقل به، أو فتكلم قال: فإن غلبتني؟ قال: اتبعني. قال: فإن غلبتك؟ قال: اتبعتك.

قال: فإن جاء رجل، فكلمنا، فغلبنا؟ قال: اتبعناه، فقال مالك: يا هذا، إن الله بعث محمداً - صلى الله عليه وسلم - بدين واحد، وأراك تتنقل.

Imām Mālik left the Masjid one day and was caught up by a man who was called Abul Juwayriyyah who was accused of irjā (the belief that actions are not from īmān) and he said: “O Abā ‘Abdillāh! Listen to something from me that I may speak to you about and I may debate with you and inform you of my opinion. Imām Mālik said; (what happens) if you gain the upperhand? He (Abul Juwayriyyah) said if I gain the upperhand, then you follow me. Imām Mālik replied, what if another man comes and speaks to us and gains the upperhand? Abul Juwayriyyah replied: we follow him. Imām Mālik then said: “O Slave of Allāh!, Allāh ﷻ sent Muhammad ﷺ with one religion and I see you moving from religion to religion.

☑️ ‘Umar Bin ‘Abdilazīz rahimahullāh said:

من جعل دينه غرضا للخصومات أكثر التنقل

“whoever makes his religion susceptible to debates then much is his shifitng”. (Sunan Ad-Dārimī, 1/342)

☑️Ibn Muflih Al-Maqdisī rahimahullāh reported that Abū Ismā’īl Al-Harawī said:

"عرضت على السيف خمس مرات لا يقال لي: إرجع عن مذهبك لكن يقال لي: اسكت عمن خالفك، فأقول:لا أسكت"

“I was subject to the sword (to be killed) five times, it was not said to me; return from your religion, rather it was said to me; keep quiet regarding those who oppose you, so I said I will not keep silent”.

That which is benefited from the speech of Ibn ‘Aqīl rahimahullāh and others from the people of knowledge is that women in regards to the ruling of greeting them are of two categories:

1: That a woman is your wife, a slave or someone your are mahram for and that she’s is forbidden for you (in marriage) by way of lineage, or a reason which is permissible and that is suckling or being an in-law (e.g mother in-law) then greeting them is sunnah and returning it is obligatory and likewise for her to greet the man, similar or that which came before regarding men greeting one another.

2: That a woman is foreign to the man, not from those he can be a mahram for and they are those who it is permissible for him to marry. If they are from those who are known to him like his sister in-law or the wife of his uncle or his cousin then it is permissible to greet them with the condition that there’s safety from fitnah whether she is young or old.

The people have become used to greeting their sister in-law and if they don’t do so, they are judged derogatorily. If she is foreign to him and not from those known to him, if she is young then it is not permissible to greet her due to that which has been mentioned from the speech of the author. It is not permissible for her to greet a man. If a man greets her, she isn’t to return the greeting because the greeting of a man upon her isn’t worthy of a response, rather some scholars have mentioned that it is not permissible for her to return the greeting upon the man, except for the Hanafī scholars; they said: she returns the greeting within herself (not raising her voice) that is because there’s the combination between returning the greeting and not raising the voice as (raising the voice) is considered a reason for fitnah.

The above benefits were taken from this book.