The Shaikh, Abdullah ibn Ahmad Al-Maqdisi’s (d.1091), may Allah have mercy upon him, Sharh Dalil it-Talib

السلام عليكم ورحمة الله،

As-Salaamu `Alaikum wa Rahmatullah,

للشيخ محمد السيد، أوّلًا أنا أحبكم في الله لأنكم وأتقرب إلى الله بحبكم لكن لدي أكثر من سؤال الأول: أنا أدرس متن دليل الطالب عند شيخ، هل أقرأ في حاشية ابن عوض أو في نيل المارب مع حاشية اللبدي،

This is a message for the Shaikh, Muhammad As-Sayyid. Firstly, I would like to say that I love you for the Sake of Allah and I use my love of you as a means of gaining nearness to Allah.[1] I have just a few questions to ask. Firstly, I am learning the text of the Student’s Guide[2] from a shaikh. Shall I read the Cliffnotes[3] of Imam Ibn `Awad [4] or Obtainment of the Long-Term Objective[5] by Imam At-Taghlabi [6] with Cliffnotes of Al-Lubadi? [7]

ثانيًا: كما تعلم في المذهب التفويض هو المشهور ولكنني سمعت من أحدهم أن إثبات المعنى وجه معتبر ومشهور.

Secondly, you know that this way of ours is one of tafwid and it is well-known and clear but I have heard someone from the people saying that affirming the meaning of the attribute of Face is obvious and all people know that. Where does the truth lie in the matter? [8]

قال الشيخ محمد السيد الحنبلي الأزهري: أحبك الذي أحببتني فيه،   اقرأن النيل، أما اللبدي فله اعتراضات كثير منها منقوض، حاشية المقدسي جميلة وكذلك ابن عوض فطالعهما.

The Shaikh, Muhammad As-Sayyid Al-Hanbali Al-Azhari has said the following: “I love you for the sake of the One that caused you to love me. You should read Obtainment of the Long-Term Objective by At-Taghlabi. In terms of Imam Al-Lubadi, he has many contradictory rulings, many of them not accepted.[9] The Cliffnotes of Al-Maqdisi[10] are very good and likewise so is Ibn `Awad so make sure to review and go over and utilise both”.

Fatwa taken: 30 Shawwal 1443

[1] This is something that someone should not mention openly and directly to someone due to fear of what might enter into the individual’s heart that hears it. It is for this reason that in answering the question, the Shaikh almost completely avoided this part.

[2] Ar.Dalil ut-Talib

[3] Ar.hashiyah. Imam Ibn Manzur defined this, “So the hashiyah of anything is what is put on the side or end of something as a divider”. cf.Lisan ul-`Arab, vol14, pp.223-224. The translator chose the word “cliffnotes” as the closest English equivalent as the definition of them is “A summary of a much longer work designed to allow a student to quickly learn the key points of the longer work”. This was named after Clifton Keith Hillegas (AD1918-2001), a scholar of geology and physics from Lincoln, Nebraska in the United States. Please see Wuthering Heights: Notes for Private Study.

[4] d.1101 (AD1690). He is Ahmad ibn Muhammad ibn `Awad Al-Mardawi. Palestinian authority and sage, he was a main student of Imams Muhammad Al-Khalwati (d.1088 (AD1675) and `Uthman An-Najdi (d.1097 (AD1686). He wrote a number of works but his most popular was his Cliffnotes on the Student’s Guide. cf.Al-Makki’s As-Suhub ul-Wabilah, pp.99-100

[5] Ar.Nail ul-Maarib. This is a very brief commentary on the Student’s Guide. Al-Azhar has created a three-volume series that was used by the faqih, Sa`d An-Najjar to teach an online and in-person series of lessons.

[6] 1030-1135 (AD1634-1739). He is Abut-Tuqa `Abdul Qadir ibn `Umar ibn Abi Taghlab At-Taghlibi Ash-Shaibani. Born in Damascus, this authority and specialist was well grounded in math, fiqh, hadith, usul ul-fiqh, grammar and more. His teachers include Imams Muhammad Abul Mawahib (d.1126 (AD1767), Al-Balbani (d.1083 (AD1687) and others. He left behind a large body of able and elite students, the most famous of which being the Imam, Muhammad ibn Ahmad As-Saffarini (d.1189 (AD1775). His two written works are his small commentary on the Student’s Guide and a selection of tafsir notes. cf.Al-Makki’s As-Suhub ul-Wabilah, pp.230-232

[7] 1262-1319 (AD1851-1900). He is `Abdul Ghani ibn Yasin ibn Mahmud ibn Yasin ibn Taha ibn Ahmad Al-Labadi An-Nabulsi. Palestinian authority, theologian and poet, he took from the premier scholars of his time such as his father and the Imams `Abdullah Sufan Al-Qaddumi (d.1331 (AD1912) and Yusuf Al-Barqawi (d.1321 (AD1902). He also witnessed the Stern Gang and militant kibbutzim that would later erect the modern state of Israel. He left behind two large books and written rulings on various topics and particularly modern topics that are just as relevant today as they had been at the time. Please see Ash-Shatti’s Mukhtasar, pp.209-210

[8] Notice that the Shaikh did not answer this question. This is a common method used when either (1) it is known that no benefit would come in answering the said question at that time or (2) the answer has been given so many times that the inquirer needs to refer back to that.

[9] This is to do with his many ijtihad points in that text. So one should not be reading that as a primer but rather comparative. The primer texts establish what is the depended upon rulings while the others, such as Al-Lubadi, give additional statements, manuscript comparison and contemporary problems and matters.

[10] d.1091 (AD1695). He is `Abdullah ibn Ahmad ibn Yahya ibn Yusuf Al-Karmi Al-Maqdisi. Faqih, astronomer, mathematician and specialist in inheritance, he is a relative of the Imam, Mar`ii ibn Yusuf Al-Karmi (d.1033 (AD1637). He left behind three books, a commentary on the Student’s Guide and two others connected to astronomy, in particular study of the constellations and the influence it has on time keeping and the length of the night. cf.Al-Ghazzi’s An-Na`t ul-Akmal, pp.254-255

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