This is one of the first reviews of ‘An Epitome of Ḥanbalī Substantive Law’.
This was reviewed by Shaykh Alomgir Ali of Tawfīq Online Learning. In the near future, he has plans to teach the text on Tawfīq Online – so do keep an eye out on the website!
This is a concise review of my first publication ‘An Epitome of Ḥanbalī Substantive Law’ (translation of Kitāb Furūʿ al-Fiqh). This third review of the publication was done kindly by Shaykh Bilal Ismail of Al-Kauthar Institute and Imam Development Programme, South Africa.
He also delivered a brief commentary of the book in 12 lessons; the lessons are available on YouTube – I have attached the link below.
The first two lessons introduces the Ḥanbalī school, life of Imam Aḥmad ibn Ḥanbal, and thereafter the commentary of ‘An Epitome of Ḥanbalī Substantive Law’.
I am pleased to announce my third publication! Below I have provided a synopsis of the book and a link to purchase. Unfortunately, my storage space has run out and cannot upload any images.
“This book is a translation of Ibn ʿAqīl al-Ḥanbalī’s (d. 513/1119) essay on Islamic manners, Fuṣūl al-ādāb wa makārim al-akhlāq al-mashrūʿa. It presents a significant number of commendable etiquettes Muslims are required to observe for everyday living and dealings. Ibn ʿAqīl’s essay is considered to be the shortest, and the earliest extant work from the Ḥanbalī school on Islamic manners. The language employed in the translation has been kept simple, straightforward, and modern to make the work accessible to everyone. This bilingual edition, with its parallel Arabic text, will allow readers to access the original Arabic and hopefully help with vocabulary building, oracy, and future translations. In Islam, good manners (ādāb) are required and admired; and it’s developed through study and practice. It is hoped the translation, Ibn ʿAqīl al-Ḥanbalī’s essay on Islamic Manners becomes a means to refine manners better.”
https://daralarqam.bigcartel.com/product/essay-on-islamic-manners
I am happy to announce about the publication of my second book. I don’t post here as I used to, its seems making web entries is a thing of the past with all the other social media platforms.
The new book is a translation of Shaykh Mari’ b. Yusuf al-Karmi’s (d. 1033 hijri) famous Hanbali manual, Dalil al-Talib.
The translation covers the sections of worship. It can be purchased aroud the world at good Islamic bookshops or through Amazon or via the publisher:
Its been a while since I have posted here. Well, here is some good news! Dr. Haitham al-Haddad kindly reviewed and introduced my translation of Yūsuf b. ʿAbd al-Hādī al-Ḥanbalī’s (d. 909/1303) concise law manual, Kitāb furūʿ al-fiqh. The book review is detailed; hope you all enjoy it!
In October 2013, I posted about a Ḥanbalī law manual, Kitāb furūʾ al-fiqh of Ibn al-Mabrad. I informed the readers about a forthcoming rendition of the manual in the near future. Finally, after four years, the translation is finally ready! It can be purchased here. I would like to thank the readers for being patient with me. Although the translation was completed in Yemen, 2011, committments kept me busy from refining the initial rendition.
What does this work include?
It is a translation of Yūsuf b. ʿAbd al-Hādī’s (d. 909/1503) Ḥanbalī law manual, Kitāb furūʿ al-fiqh. The purpose of this rendition is to present the main aspects of Islamic law in a simple and modern manner. The manual at hand is considered to be the shortest law manual in the Ḥanbalī school. The translation covers the articles of law pertaining to the aspects of worship (ʿibādāt) and social dealings (muʿāmalāt). The appendix contains a translation of the chapters of fasting and devotional seclusion from Ibn Qudāma’s (d. 620/1223) Ḥanbalī law manual, al-Muqniʿ. A rendition of Ibn ʿAqīl’s (d. 513/1119) treatise on Islamic manners, Fuṣūl al-ādāb wa makārim al-akhlāq al-mashrūʿa, has been included to compliment the articles of law.
“This particular translation is very timely as we are witnessing a resurgence in the study of the madhhab traditions, with the hearts of people drawn toward the authenticity and richness contained in the classical Islamic tradition.”
Dr. Mustafa Baig
Lecturer in Islamic Studies, University of Exeter
Dr. Shuaib Hasan was speaking about his epic journey to join the Islamic University of Medina. He was one of its early graduates.
He was twenty years old when he was accepted as a student. He and another seventeen other students made the journey together to study at the Islamic University of Medina. They were the first batch of students from Pakistan. He was the youngest out of them.
They had to make the journey by sea using a big ship known as ‘Safina Hujjaj’ – a ship which normally carried upto 5000 pilgrims back and forth between Karachi and Jeddah during the pilgrimage season. He mentioned that travelling by plane was very rare those days (in the 60’s). Their journey by sea took approximately over a week or so. Continue reading “Early journeys to Medina University”
The ‘law-related narrations’ genre (aḥādīth al-aḥkām)
Concise law manuals (mutūn) were generally authored for people aspiring to be jurists and judges. The authors of these works did not include passages of the Qurʾān or Prophetic traditions as supportive materials for the articles of law presented in the manuals. One of the primary reasons for the keeping law manual concise was so that the rulings can be memorised effortlessly. To keep it concise, the evidences from the Qurʾān, Prophetic narrations, and other sources of law were left out on purpose. The evidences for the law articles would normally be included in larger works such as commentaries; each ruling would be presented and reasoned in great depth in the commentaries.
The ‘law-related narrations’ literature had a slightly different function to the concise manuals; it was primarily written as references and teaching tools for scholars of law. The main evidences for articles of law would be presented in a systemic and easy manner for citation. The concise manuals and the ‘law-related narrations’ genre went hand-in-hand for classical jurists and law students. The manuals were studied and memorised to master the rulings for a particular law school, whereas the evidences for the laws were presented to justify the rulings through an established source, namely, the Prophetic traditions. A person aspiring to be a judge or a prolific jurist would be required to know the legal rulings as well as its supporting evidences. Continue reading “ʿAbd al-Ghanī al-Maqdisī and The Aḥādīth al-aḥkām genre”
[Nablus, 1865]
Abd al-Ghani al-Maqdisi was born in Nablus, Palestine and passed away in Egypt on the 24th of Rabi al-Awwal 600/1203, aged sixty. Most of biographers of discussed the life of Abd al-Ghani al-Maqdisi in great length and detail. Ibn Rajab (d. 795/1392?) dedicated over thirty pages in his biographical dictionary, making it probably one of the lengthiest entries. Abd al-Ghani al-Maqdisi was a celebrated sixth century hadith scholar and cousin of the great Hanbali jurist, Ibn Qudama (d. 620/1223). Continue reading “ʿAbd al-Ghanī al-Maqdisī (d. 600/1203): The Ḥanbalī Muhaddith”
Knowledge, Worship & Society 