Tag Archives: Book Review

BOOK REVIEW: HASHIYAT UR-RAWD IL-MURBI`

I had been hunting for more details on assistance with memorising Ar-Rawd ul-Murbi` by Imam Mansur Al-Buhuti (d. 1051)[1] and some students of knowledge had shared with me some possibilities for the affair. A few had asked, “Well, why are you memorising the Rawd. Just do the Dalil”.

So the argument opened up again (as friendly as it is!). There is a friendly discussion among students of knowledge and some scholars about the best text for memorisation when people look at mastering fiqh. One body is composed of the scholars of northern Arabia, Sham and half of Iraq. Their understanding is that the best text for memorisation is Dalil ut-Talib by Imam Mar`ii ibn Yusuf Al-Karmi (d. 1033).[2]

Before we lay out their argument, let us first look at the origin of the discussion. Imam Muwaffaq ud-Din Ibn Qudamah (d. 620),[3] the great Palestinian sage and one of the Renewers of the Religion for his age, wrote a text known as the Sufficer.[4] This was his gathering together all the previous literature on the topic of fiqh and especially the Renewer of the Religion that succeeded the Imam and Shaikh, `Abdul Qadir Al-Jilani (d. 561)[5] in the mastery of fiqh, namely Abul Fath Nasr ibn Futyan – known as Ibn Al-Manni.[6]

After the death of the Imam Ibn Al-Manni there were two main scholars that collected together the books before them, including Ibn Al-Manni’s and perfected the affair. They were the two great Imams, Majd ud-Din Ibn Taymiyyah (d. 652)[7] and Imam Muwaffaq ud-Din Ibn Qudamah (d. 620).

The former was a detailed writer and put together a systematic but brief approach to fiqh but it was not voluminous. In the latter’s case, he was more voluminous and detailed and wrote an entire curriculum in fiqh. The intermediate text, known as the Sufficer, was taken and commented upon judiciously by scholars down through the ages.

By the time of the 9th century, the great Palestinian Imam, `Ala’ ud-Din Al-Mardawi (d. 885)[8] had brought together two texts that fleshed out the Sufficer, one being the mammoth Way of Equity,[9] while the other was The Rectifier.[10]   

Then came the 10th century and the commentators of that period, Imams Musa ibn Ahmad Al-Hajjawi (d. 968),[11] a Palestinian and Taqi ud-Din Al-Futuhi (d. 972),[12] an Egyptian. They would add additional commentary notes on the Sufficer and also other statements of literature to flesh out meanings and give new insights when the newer issues of their time appeared.

Imam Musa Al-Hajjawi (d. 968) went one step further and summarised the Sufficer in his celebrated work, The Provision for the Seeker of Sufficiency.[13] This was not just a summary but also leaned back on the great Iraqi law scholar, Ad-Dujaili’s[14] text The Brief Exposition [15] to buffer it.

Then the 11th century came and there were the two stand out scholars of that time, Imams Mar`ii ibn Yusuf Al-Karmi (d. 1033) and Mansur ibn Yunus Al-Buhuti (d. 1051). Imam Al-Karmi took his own and Imam Al-Futuhi’s commentary on the Sufficer and summarised it and created a smaller text entitled, Dalil ut-Talib.    

Commentary works on The Sufficer/Dalili

Imam Al-Buhuti took The Provision and made a large commentary entitled, the Enclosed Meadow. After the time of Imam Al-Karmi came the commentary works upon from Imams Ahmad ibn `Awad Al-Mardawi (d. 1101), Salih ibn Hasan Al-Buhuti (d. 1121), `Abdul Qadir ibn `Umar At-Taghlabi (d. 1133) in his Obtaining the Means in Commenting upon Dalil ut-Talib,[16] Muhammad ibn Ahmad As-Saffarini (d. 1189),[17] Isma`il ibn `Abdur-Karim Al-Jarra`ii (d. 1202), Ahmad ibn Ahmad Al-Maqdisi (d. 1204) and Ibrahim ibn Duwayyan (d. 1353). And these are just main commentaries.

Cliff Notes on The Sufficer/Dalil

Next came smaller commentary works like Imams Ahmad ibn `Awad Al-Mardawi (d. 1101), Mustafa Ad-Dumani (d. 1194), `Abdul Ghani ibn Yasin Al-Lubadi (d. 1319), Musa ibn `Isa Al-Qaddumi (d. 1336), Salih ibn `Uthman Al-Qadi (d. 1351), `Uthman ibn Salih Al-Qadi (d. 1366) and Muhammad ibn `Abdul `Aziz ibn Mani` (d. 1385).

Smaller Rhyming Texts on the Sufficer/Dalil

Then scholars made smaller rhyming texts on the Dalil and they include Imams Muhammad ibn Ibrahim Al-Wa’ili (d. 1271), Ahmad ibn Ahmad ibn `Abdul Qadir As-Siddiqi (d. 1343), `Abdul Qadir Al-Qassab (d. 1360), Sulaiman ibn `Atiyyah (d. 1363), Sulaiman ibn Hamdan (d. 1397) and Musa Muhammad Shahhadah Ar-Ruhaibi, one of the students of Imam Ahmad ibn Salih Ash-Shami (d. 1414).

And there it is, in terms of the history of the text and its layout, commentaries, notes, rhyming texts that were smaller that fleshed it out. And it is due to this that northern Arabia, Sham and half of Iraq (and this includes the Hanbalis of Kuwait and northern Iran who actually came from Iraq) have chosen this text for judgement and the courts, scholars and the like fall back on it for commentary and use of day-to-day matters, not just merely pure worship. 

Adherents of the ‘Dalil is best’ understanding lay out their arguments in the following fashion:

Firstly, the sheer volume of literature in commentary on the Dalil, in both large commentaries and also smaller rhyming texts. This then stands to reason that the Dalil is the best choice for memorisation and not The Provision or The Meadow.  

Secondly, there has been more than three hundred years of fleshing out issues and resolving affairs from the Dalil and associated literature. Any ambiguity and the like has been removed.

Thirdly, the text is clearer and easier to work out rather than some cryptic statements that might appear in The Provision. And one of the points of a text for memorisation is clarity and easy use in memorisation. So the Dalil stands in the best position for this act.

These are indeed very convincing statements; but let’s look at the other end of the spectrum for the rank of the Provision by Al-Hajjawi (d. 968) as well as its commentary The Meadow by Al-Buhuti (d. 1051).

As was said, Imam Al-Hajjawi (d. 968) wrote the Provision as a summary of the Sufficer but also included Ad-Dujaili’s (d. 732) Exposition as a big influence. Now understand that this summary spread through most of Arabia, Egypt, big portions of Iraq and most of the Gulf region. And this was indeed the preferred text.

In fact, when the Imam, Sulaiman ibn `Ali Al-Musharraf (d. 1079)[18] found that Al-Buhuti had written his commentary on the Provision, he burned his own copy and told his students to follow only that one alone. The fact that this is the preferred one should be indicative of how high in esteem students and scholars alike held the text. So let’s talk about this some more.

First: the literature on the Provision is very lengthy as well.

Commentary works on The Provision/Meadow

There is a commentary on the Provision by Burhan ud-Din Ibrahim ibn Abi Bakr Al-`Awfi’s (d. 1097) Bughyat ul-Mutatabbi` fi Halli Alfaz ir-Rawd il-Murbi`. The Imam of his time, Ahmad ibn ibn Manqur (d. 1125) wrote his Al-Fawakih ul-`Adidah fil-Masa’il il-Mufidah which follows the Provision quite closely.

Cliff Notes on The Provision/Meadow

This includes `Abdul Wahhab ibn Fairuz’s (d. 1205) notes on the Meadow, Salih ibn Saif ibn Ahmad Al-`Atiqi’s (d. 1223) notes on the Meadow, `Abdullah ibn `Abdul `Aziz Al-`Anqari (d. 1373) also wrote a cliffnote layout on the Meadow. We also have `Abdul Qadir ibn Badran Ad-Dumi’s (d. 1346) smaller commentary on the Meadow as well as another one by Ibn Dawayyan (d. 1353).

There is Ibn `Atiyyah’s (d. 1363) Al-Masa’il which examines the differences between the Provision and the Uttermost Boundary. Then there is also the same author’s Rawdat ul-Murtaad, which covers the most important issues of the Provision, takes Al-Buhuti’s commentary notes and shrinks all of this down into a versified poem spanning 1091 lines.

Second: since Al-Hajjawi (d. 968) wrote the Provision and Al-Buhuti (d. 1051) wrote his commentary, there have been ample commentaries and discussion on the texts together. In some instances, the Meadow is seen as a text and not just the Provision alone. And this is the reason for the commentaries on the Meadow being given added attention.

Third: although some passages of the Provision by themselves are more cryptic, together with the Meadows the problem is solved. In addition to this, far more issues are covered and resolved in the Meadow than its rival and there are no rare issues listed (and Al-Hajjawi asserts this to be the case at the beginning of the Provision).

Fourth: Al-Buhuti (d. 1051) has preference over Al-Karmi (d. 1033) in consideration of rulings and thus it makes more sense to study Al-Buhuti’s works as he has done and published far more.

Fifth: the Meadow is a doorway to all the other texts on the topic by the same author.

Sixth: Al-Azhar has put together a three-volume curriculum that is more expansive and user friendly than the one it collected for Al-Karmi’s work, which would obviously give it higher rank.

Seven: this text, along with the rest of Al-Buhuti’s works, are what is dominant in the Gulf countries, Arabia proper and other locations so it would make more sense to make use of the text as it is more popularly spread.

Eight: this is one of Al-Buhuti’s final works, his final being the `Umdat ut-Talib, which was written about six months before his death and follows along the same track as his Meadow.

Nine: Although it might appear to have fewer commentaries, this is because fewer things needed to be fleshed out on account of how detailed the first commentary was in the first place. All other comments on the texts have tended to deal with footnotes, cliffnotes and other affairs. There are countless advantages to the Meadow that simply cannot be denied.

Ten: the text in print is almost always on yellow paper, which aids for it being easy on the eyes.

Eleven: it has a flow and cadence that makes it FAR easier to memorise.

And it is this that leads me to today’s book review. The book review is covering Hashiyat ur-Rawd il-Murbi`, a two-volume work written by the great scholar, `Abdul Wahhab ibn Muhammad ibn Fairuz At-Tamimi (d. 1205).

In terms of the topic, let us talk about the author first. He is none other than the Shaikh, the Imam, the high ranking and senior scholar, `Abdul Wahhab ibn Muhammad ibn Fairuz Al-Wuhabi At-Tamimi.

The historian and Qadi, Muhammad ibn Humaid An-Najdi (d. 1295),[19] may Allah have mercy upon him, said of him:

عبد الوهاب بن محمد بن عبد الله بن فيروز التميمي الأحسائي. ولد قبيل الظهر يوم الثلاثاء غرة جمادى الآخرة 1172، وأخذ عن والده من صغره فقرأ عليه الحديث ومصطلحه والأصلين، والنحو، والمعاني والبيان، والمنطق، والفقه والقرائض، والحساب، الجبر، والمقابلة، والهيئة, وغير ذلك،

He is `Abdul Wahhab ibn Muhammad ibn `Abdullah ibn Fairuz At-Tamimi Al-Ahsa’ii. He was born at the time of Zuhr, Tuesday at the onset of Jumada Al-Akhirah 1172. He took knowledge from his father[20] in his early years and recited hadith, terminology of hadith and the Book and Sunnah, grammar, expression, public speaking, logic, fiqh, inheritance, general math with engineering, algebra, science and other things besides that.

وأخذ أيضًا الحساب عن

العلامة السيد عبد الرحمن الزواوي المالكي وأخذ النحو عن الشيخ عيسى بن مطلق، وكان عنده أعز من أبنائه ومهر في جميع ما قرأ، وبهر في الفهم حتى فاق أقرانه

He also took general math and engineering from the scholar, As-Sayyid `Abdur-Rahman Az-Zawaawi Al-Maliki. He took grammar from the Shaikh, `Isa ibn `Abdullah ibn Mutlaq[21] and he was occupying a higher position than the sons of the scholar and he mastered all of what he read and excelled in comprehension of his time above that of his contemporaries.

فصار كثير من رفقائه تلاميذ والده يقرأون عليه، وكان ذا حرص واجتهاد إلى الغاية، قليل الخروج من المدرسة حتى إنه اتفق له سبع سنين لم يخرج منها إلا لصلاة الجمعة، وأما الجماعة ففي مسجدها، والأكل يأتي له من بيت والده مع الطلبة، وأكبّ على تحصيل العلم وإدمان المطالعة والمراجعة والمذاكرة والمباحثة ليلًا ونهارًا،

So he became from the most beloved of the students of his father and the students read to him. He strove hard and went to the furthest point of effort and ijtihad. He left only a little bit from the Madrasah until he spent 7 years without having left from it except for the Jumu`ah. And as for praying in jama`ah, then this is in the masjid of the Madrasah. At the time of eating, it would be brought from the house of his father and he would eat with the students at the Madrasah. He spent his nights and days striving to obtain knowledge and was always reviewing, revising, remembering and researching.

لم تنصرف همته إلى غيره أصلًا

And his intent never left from striving to perfect the knowledge.

حتى إنه لما تزوج بأمر والده وإلزامه أخذ ليلة الدخول معه المحفظة فلما انصرف عنه الناس نزل السراج وقعد يطالع الدروس التي يريد أن يقرأنها في غد، ويقدر في نفسه أنه بعد إتمام المطالعة يباشر أهله فاستغرق في المطالعة إلى أن أذّن الصبح، فتوضأ وخرج للصلاة، وحضر دروس والده من أولها، ولم يعلم والده بذلك لكونه لا يبصر، ولما فرغ من الدروس أتى إليه ولده وسلّم عليه فبارك له وبارك له الحاضرون،

This carried on until the time that his father ordered him to get married and he did so but the night that they came to him and the people pulled away to leave him with his wife, he had a lantern brought and sat going over his lessons so that he would have what he needed for review the next day. He carried on doing so by himself and intended that after he finished his review he would consummate with his wife. However, he became engrossed in his review to the time that the Adhan was made for Subh prayer. So he make wudu,’ headed out to Salah, attended the lesson of his father from the beginning. His father did not know he was doing that on account of the fact that he could not see. So when the lessons finished, his son would come to him, give salam and the father would bless him and so did the congregation.

وفي الليلة الثانية فعل كفعله بالأمس ولم يقرب أهله من غير قصد للترك، لكن لاشتغاله بالمطالعة فيقول في نفسه: أُطالع الدرس ثم ألتفت إلى الأهل، فيستغرق إلى أن يصبح، فأخبرت المرأة وليها بذلك، فذهب وأخبر والده بالقصّة،

So the second night the same thing happened as what had happened in the first instance and he did not go near his wife other than the fact that he wanted to be left alone but he busied himself with his review and said to himself: I will review my portion and then I will go to my wife. However, he again became preoccupied and the time for the Subh prayer came. It would be at that point that his wife would inform her wali of what had happened. The wali then went to the father and informed him of what had happened.

فدعاه والده وعاتبه وأخبذ منه المحفظة، وأكّد عليه بالإقبال عليها، وكان رحمه الله كثير التحرير، بديع التقرير، سديد الكتابة، قلّ أن يقرأ كتابًا أو يطالعه إلّا ويكتب عليه أبحاثًا عجيبة واستدراكات غريبة، وفوائد لطيفة،

The father then called his son, rebuked him and stressed to him the importance of going to his wife. `Abdul Wahhab ibn Muhammad – may Allah have mercy upon him – was one who spent a lot of time bringing forth researches, going over written principles, writing on detailed matters. Seldom did he read a book or review it except that he would write some wondrous or insightful points upon it as well as oft missed matters for the reader to ponder, and detailed benefits.

فمنها القليل ومنها الكثير، فمن أكثر ما رأيته كتب عليه “شرح المنتهى” للشيخ منصور ملأ حواشيه بخطه الضعيف المنوّر، فلم يدع فيه محلًا فارغًا بحيث إنّي جرّدتها في مجلّد، وضممت إِليها ما تيسّر من غيرها، وفيها فوائد بديعة، لا توجد في كتاب، وكذا رأيت “شرح الإقناع” و”التصريح” و”شرح عقود الجمان”للمرشدي و”شرح جمع الجوامع” الأصولي وغيرها وصنّف تصانيف عديدة، منها ما كمل، ومنها ما لم يكمل، لاخترام المنية له في سنّ الشبيبة،

Sometimes he wrote a little bit and then at times he would write a great deal. Must of what I saw him write was what he noted upon the commentary of the Uttermost Boundary by the Shaikh Mansur Al-Buhuti. He dictated some things down in very light but illuminated marginalia. He did not leave any page blank but instead he would put it in notes and these notations reached one volume. I looked at some of what he wrote and there were a number of benefits of noteworthy value that had not been present in the original work. I also saw his commentary on The Sufficiency,[22] the Exposition, Well Tied Ropes by Al-Murshadi, the Collection of All Collections in Foundational Principles by As-Subki[23] and other things. He wrote a number of works, some of them complete while others not so due to the onset of difficulties associated with old age.

فمنها “حاشية على شرح المقنع” وصل فيها إلى الشركة، وهي مفيدة جدًا، وممّا كمل “شرح الجوهر المكنون” للأخضري في المعاني والبيان والبديع،

Some of these works include his Cliff Notes on the Commentary on the Sufficer,[24] in which he reached to the Book of Partnerships.[25] And this was a book that was very beneficial. Then there was another text on the Commentary of the Preserved Gem [26]by Al-Akhdari[27] in analysis, public speaking and prosody.

ومنها “إبداء المجهود في جواب سؤال ابن داود” وذلك أن تلميذه الشيخ عبد الله بن داود

There is another in which he had notes on the[28] Exposition of the Ijtihad coming from the Questions offered by Ibn Dawud.[29]

سأله عن القول المرجوح وعن المقلد المذهبي، وعن الناقل المجرد، ومنها “القول السديد في جواز التقليد”،

And this came about regarding a question brought to him by his student, the Shaikh, `Abdullah ibn Dawud[30] who asked about the preferred statement and the taqlid of a madhhab and the transmission of a text from a verified authority.  And then there is another work by him entitled, The Decisive Word before the Deed regarding the Permissibility of Taqlid [31] that was penned.[32]

ومنها “زوال اللبس عمّن أراد بيان ما يمكن أن يطلع الله عليه أحدًا من خلقه من الخمس” وله قصائد بليغة ومقطعات عديدة،

There is also another work Lifting the Doubt regarding the one who wanted to clarify what is possible that Allah unveil to one of His Creation regarding the Five Matters of the Unseen[33] that he put together.[34] He also possesses rhyming texts and a number of other texts that use Arabic letters to rhyme and make poetry.

Imam Muhammad ibn Humaid An-Najdi goes on to say:

وتوفاه الله في مرضه ذلك في شهر رمضان سنة 1205 في بلد الزبارة ومن ساحل بحر عمان، ودفن بها، ورثي بقصائد شتّى من غير أهل مذهبه وبلده فضلاً

عنهم، وعظمت مصيبة أبيه به، لكنّه صبر واحتسب، وأتته التعازي والمرائي من علماء الشام وبغ وغيرهما.

Allah would take him back to himself due to an illness in the month of Ramadan in the year 1205 while in the land of Az-Zubarah not far off from the sea of `Uman and he was buried at that place. Much poetry and the like was recited for him even from people not from his madhhab and land as a blessing and favour from them. This was a great blow to his father but he was patient and remained steadfast. Those coming to give condolences and see the site include scholars from Sham, Baghdad and other locales. [35]

In terms of the work, it is exactly what it purports to be, a brief text that comments upon points laid out by Al-Buhuti. Without too much fanfare or lengthy introduction, the author heads straight into the topic and begins fleshing out meaty issues.

As I am memorising the Rawd after having completed hifz of Al-`Umdah, the yellow/golden paper is a handsome and easy-on-the-eyes aesthetic that eases the process of hifz. There is very little variation between Al-Buhuti and Al-Ahsa’ii and the line in the middle of the page for interlinear style is a welcome approach.

There are no intrusive notes and the only footnotes tend to be the hadith, ayah citations or listing manuscript variations. Neither the publishing house nor the editor has put anything superfluous into the text or the associated notes that belong with it.

Amazing points that will assist you

So here come the notes that should snatch your attention:

1): clear Arabic text without smudging

2): the notes are taken by the commentator and similar terminology is used so that it aids in hifz. You can tell this was the point of Al-Ahsa’ii

3): the commentator has kept the same order as the author as well as the headings

4): the commentator gives grammar points, permitted variations in the original work and permissible ways of reading the text and the subtleties that come with these readings

5): strong pedigree. The commentator comes from a long line of scholars and the text through examination can be seen to have been proofread or at least trialed with students of knowledge. Some of the answers to queries can be seen to have come from post or pre-lesson exchanges that students brought in the first reading

6): the constant insertion of the benedictions upon the Prophet Muhammad, peace and blessings of Allah be upon him into the text. This is useful for the one who holds doing so as wajib and is a good reminder for those who hold it as mustahabb.

7): the expression of the mu`tamad or depended upon ruling but also the second strongest statement in the event that the depended upon cannot be carried out

8): he explains the reason for disputes happening, the evidence depended upon by each side and the grammar utilised by each side in cases where it is appropriate.

9): the commentator gives the takhrij of the ahadith and even gives discussions on variances that may exist in individual manuscripts, the commentary citing the hadith and the hadith itself from the original manuscript. And on the same topic he gives some concise but useful jarh and ta`dil on certain narrators and the wording in the ahadith that are cited.

Drawbacks to the book?

Drawback #1: I don’t think this would be too much of a drawback but the notes only go up to the book of Waqf. This is not a problem but only one of the issues with the author dying before completing the topic. And as a side note, the rest of the text of Al-Buhuti is easier to memorise and also sort out so the absence of cliffnotes might not be too much of a loss.

Drawback #2: There seems to have been a battle between the editor and the publisher which from my side I am happy the publisher won as the editor had an agenda. It would appear that the editor had Salafi tendencies that he wanted to inflict upon the text along with numerous spelling errors and slips in attention to detail but the publishers detected this and halted it. In terms of the errata, they were judicious in pointing it out.

Drawback #3: For those that are beginning readers, there is no tashkil on the consonantal text thus one will have to have some knowledge of grammar or perhaps a teacher help with sounding out both the text and the commentary notes.

Drawback #4: The notes from the commentator leave you wanting more as they are so enticing and pregnant with meaning! Perhaps this is not a drawback but more of a desire.

So for the students of knowledge using this as a hifz manual for Al-Buhuti’s classic text or a reference manual altogether when doing research and fleshing out principles, this is a must have!


[1] d. 1051 (AD 1656). He is Abus-Sa`adat Mansur ibn Yunus ibn Salah ud-Din ibn Hasan ibn Ahmad ibn `Ali Al-Buhuti. Egyptian marja` and one of the depended upon sources in the Hanbali School in the later age, he studied with premier scholars of Sham, such as Imams Yahya Al-Hajjawi and others. He became the leading Hanbali scholar in Egypt, even outranking the senior Subki, Futuhi and Sa`di families in importance. He wrote five large works in fiqh and smaller texts on selected topics. The Imam, Sulaiman ibn `Ali (d. 1079 (AD 1674), when he learned that Al-Buhuti had penned his fiqh text, Ar-Rawd ul-Murbi`, burned his own text and told all his students in Najd to follow the Imam. Please see Ibn Humaid’s As-Suhub ul-Wabilah, pp. 472-474

d. 1033 (AD 1623). He is Mar`ii ibn Yusuf ibn Abi Bakr ibn Ahmad ibn Abi Bakr Al-Karmi. Considered by his peers to be a master of all sciences, this Palestinian marja` was the premier scholar of Egypt in his time but studied with the great scholars of Sham as well. Although concentrating his energies on creed and fiqh, he covered many of the most trying issues of his time, such as the widespread use of coffee and cigarettes. He was renowned as a defender of righteouness and an enemy to sin. cf. Ibn Humaid’s As-Suhub ul-Wabilah, pp. 463-467.

[3] 541-620 (AD 1146-1223). He is Muwaffaq ud-Din Abu Muhammad `Abdullah ibn Ahmad ibn Qudamah An-Nabulsi Al-Jamma`ili Al-Maqdisi. Renewer of his age, scholar, judge, jurist and expounder, he wrote some 200 or more books, touching on every subject in Islam. He learned from scholars of Iraq and Sham, combining both traditions successfully to bring about one of the greatest scholars the world had seen. cf. Ash-Shatti’s Mukhtasar Tabaqat il-Hanabilah, pp. 52-54

[4] Ar. Al-Muqni`

[5] 470-561 AH (AD 1078-1166). Reviver of the Religion in his age and one of the two people in history to have permission to give rulings in all four madhhabs, he was a scholar of all disciplines but focused the bulk of his time on purification of the heart, theology and higher mind sciences. Please see Adh-Dhail `ala Tabaqat ul-Hanabilah, vol. 3, pp. 244-253. 

[6] 504-583 AH (AD 1111-1187). He is Abul Fath Nasr ibn Futyan ibn Matar Al-Baghdadi. A great scholar of Iraq and teacher to multitudes, he is the teacher of most of the scholars of Sham and Iraq in his age with respect to the sciences of fiqh, theology and hadith. Please see Adh-Dhail `ala Tabaqat ul-Hanabilah, vol. 3, pp. 301-307.

[7] d. 652 (AD 1266). He is Majd ud-Din Abul Barakat `Abdus-Salam ibn `Abdullah ibn Abil-Qasim ibn `Abdullah Al-Khidr ibn Muhammad ibn `Ali Ibn Taymiyyah Al-Harrani, also referred to as Al-Majd. The second highest voice in the school for canonical texts, he wrote his famous work, Al-Muharrar fil-Fiqh (Eng. The Consecrated and Recorded Matters Regarding Legal Rulings), which quickly became one of two foundational sets of works for cataloguing opinions and rulings of the scholars. Adh-Dhail `Ala Tabaqat il-Hanabilah, vol.4, pp. 201-205

[8] 820-885 (AD 1417-1480). He is `Ala’ ud-Din Abul Hasan `Ali ibn Sulaiman ibn Ahmad ibn Muhammad Al-Mardawi As-Sa`di As-Salihi. Judge, jurist, historian and grammarian, he was known for writing books on the narrations and debates within the Hanbali School. He organised the arguments under chapter headings, then acted as chief judge for most of his later life until his death. He wrote more than 20 books and was a mujtahid murajjih. Please see Ash-Shatti’s Mukhtasar Tabaqat il-Hanabilah, pp. 76-81

[9] Ar. Al-Insaf fi Ma`firat ir-Rajih fi Madhhab Ahmad ibn Hanbal

[10] Ar. At-Tanqih

[11] 895-968 AH (AD 1490-1561). He is Abun-Naja Sharaf ud-Din Musa ibn Ahmad ibn Musa ibn Salim ibn Ahmad ibn `Isa ibn Salim Al-Hajjawi Al-Maqdisi As-Salihi. Hailed widely as a mujtahid, theologian, Shaikh ul-Islam, as well as the chief faqih of Sham, he wrote books and made fatawa that caused his fame to grow. Once he reached over the age of thirty, the scholars convened and declared him the source of authority for the school of Imam Ahmad ibn Hanbal in his time. The Imam did not rest at this point, happy with his achievement, but continued on, writing numerous texts, summaries and foundational works. One of these was Zad ul-Mustaqni`, which is a summary of the depended upon book Al-Muqni` by Imam Muwaffaq ud-Din Ibn Qudamah (d. 620 AH/AD 1223). A simple yet effective summary, the document is the most widely used and commented summary of the book today. As-Suhub ul-Wabilah `ala Dara’ih il-Hanbabilah, vol.3, pp. 1134-1136

[12] 972 AH (AD 1565). He is Taqi ud-Din Muhammad ibn Ahmad ibn `Abdul `Aziz ibn `Ali ibn Ibrahim ibn Rushaid Al-Futuhi Al-Masri. Known as Chief Qadi, Shaikh ul-Islam, Imam Al-Futuhi was one of the greatest Egyptian Hanbali scholars to have ever lived. In his youth, he memorised Al-`Umdah, Al-Muqni`, Al-Kafi and scores of other texts. His first teacher was his father, Imam Shihab ud-Din Ahmad Al-Buhuti Al-Hanbali, and was also in the company of others such as Imams Ahmad Al-Maqdisi, and a host of others. As per the practice of the Egyptian Hanbalis, he then travelled to Sham and studied with the Hanbali scholars for a number of years and then returned and became the most knowledgeable in Egypt of the madhhab, not long after penning his masterpiece Muntaha Al-Iradat, a book that was so lauded, senior judges Mansur ibn Yunus Al-Buhuti and Mar`ii ibn Yusuf Al-Karmi commented on it in their works Daqa’iq Uwl in-Nuha and Sharh ul-Muntaha, respectively. Upon the death of Imam Taqi ud-Din Al-Futuhi, some scholars said that the madhhab died, as there was no one who brought about another legacy as rich as his own and that of his father. Fortunately, others such as Imam Mansur Al-Buhuti came after, and today we have some Subki, Futuhi and Sayyid families teaching the original methods and principles. Students of Imam Al-Futuhi included Shihab ud-Din Ash-Shuwaiki in Madinah and his student, Imam Musa Al-Hajjawi, who would later be the great judge of Sham. As-Suhub ul-Wabilah `Ala Dara’ih il-Hanabilah, vol.2, pp. 854-858  

[13] Ar. Zad ul-Mustaqni` fikhtisar il-Muqni`

[14] 664-732 (AD 1278-1346). He is Siraj ud-Din Abu `Abdullah Al-Hussain ibn Yusuf ibn Muhammad ibn Ad-Dujaili Al-Baghdadi. Born in a town near the Tigris River, he was a faqih, preacher, grammarian, teacher and author, he was known for righteousness and good conduct and was one of Baghdad’s premier scholars. cf. Ibn Rajab’s Dhailu `Ala Tabaqat il-Hanabilah, vol.2, pp. 417-418

[15] Ar. Al-Wajiz

[16] Ar. Nail ul-Maarib

[17] 1114-1189 (AD 1702-1775). He is Abul `Awn Shams ud-Din Muhammad ibn Ahmad As-Saffarini An-Nabulsi Al-Hanbali. Renewer of his era and one of the chief authorities of the Hanbali Legal School in his time, he learned from Grand Imams such as Muhamamd Hayat As-Sindi, `Abdul Qadir At-Taghlabi and others. He acted as judge and jurist for all of Sham. He wrote books in the field of comparative creed, fiqh, inheritance, manners, medicine and grammar. It was this noble scholar who received a letter of assistance from the scholars of Arabia against the Salafi Movement. He wrote five volumes of books against the group, the shorter and more famously known being, Questions and Answers Regarding Najd, which upon receipt by the scholars of Arabia became a rallying point for the Orthodox. Please see Muhammad Jamil Ash-Shatti’s Mukhtasar Tabaqat ul-Hanabilah, pp. 140-143

[18] d. 1079 (AD 1668). He is Sulaiman ibn `Ali ibn Al-Musharraf At-Tamimi An-Najdi. Chief Qadi and judge of Najd in the Arabian Peninsula during his life. Imam Sulaiman famously sat with Imam Mansur Al-Buhuti and learned most of his knowledge. Upon hearing that Ar-Rawd ul-Murbi` had been written, he commanded his students to burn his own fiqh books and use only Ar-Rawd ul-Murbi` and related texts. He had just ten students, but focused on advanced level studies, making them Qadis after him, including Imam `Abdul Wahhab ibn Sulaiman. cf. Ibn Humaid’s As-Suhub ul-Wabilah, pp. 173-174

[19] 1236-1295 (AD 1821-1878). He is Muhammad ibn `Abdullah ibn `Ali ibn `Uthman ibn `Ali ibn Humaid ibn Ghanim An-Najdi Al-Makki. Chief Judge in Makkah, he studied under some of its greatest scholars and in his travels gained knowledge from the Qaddumi and Shatti families. He suffered persecution, and directly witnessed atrocities and other trials under the Salafi movement, which was gaining more of a foothold in Makkah where he resided. He was the author of some ten books on various subjects. Please see Ash-Shatti’s Mukhtasar Tabaqat il-Hanabilah, pp. 160-161.

[20] d. 1216 AH (AD 1801). He is Muhammad ibn `Abdullah ibn Muhammad ibn Fairuz at-Tamimi Al-Ahsa’ii Al-Hanbali. Born in Al-Ahsa,’ he was one of the torch bearers of truth against the organisation founded by Muhammad ibn `Abdul Wahhab. Imam Muhammad ibn Fairuz (as he is popularly addressed) studied with some of the brightest minds of his time, coming to hold double digit licenses in each of the eighteen sciences of Islam. There is no scholar of hadith in the era in which we live that does not have him in their chain of transmission. After continued opposition and hatred between the Orthodox scholarship and the Muwahhidun cult, the Imam was exiled from the city and fled to Iraq, not before seeing scores of scholars murdered or suffer the same fate as himself. Most of his works remain in manuscript form in libraries throughout the world, such as Princeton, Berlin, Chester Beatty and others. cf. Ibn Humaid’s As-Suhub ul-Wabilah, pp. 400-406

[21] 1179 (AD 1768). He is `Isa ibn `Abdur-Rahman ibn Mutlaq ibn Khamis Al-Maliki. One of the chief scholars of Al-Ahsa’, he was an enemy to Salafiyyah, firm in Religion and was strong against innovation and modernism that was trying to make an appearance. Born with diminishing division, he worked hard in the memorisation of the Qur’an, the Sahih of Imam Al-Bukhari and numerous texts. cf. `Abdul Qadir’s Tahfat ul-Mustafid, pp. 394-395

[22] Ar. Al-Iqna` , the author being Imam Musa Al-Hajjawi.

[23] 727-771 (AD 1327-1370). He is Taj ud-Din Abun-Nasr `Abdul Wahhab ibn `Ali ibn `Abdul Kafi As-Subki. Chief Qadi, historian, hadith scholar and specialist in fiqh who although born in Egypt in the capital city of Cairo moved to Damascus with his father. Coming from a long line of Egyptian scholars with roots in South Egypt, he left behind a large footprint in Usul, fiqh, history and a number of other areas. cf. Az-Zirkili’s Al-A`lam, vol.4, pp. 184-185.

[24] Ar. Hashiyat ur-Rawd il-Murbi`

[25] Ar. Kitab ush-Sharikah.

[26] Ar. Sharh ul-Jawhar il-Maknun

[27] 920-983 (AD 1519-1582). He is Abu Zaid `Abdur-Rahman ibn Abi `Abdullah As-Saghir ibn Muhammad ibn `Amir Al-Akhdari. Algerian specialist in many sciences of Islam, this high ranking judge, jurist and Sufi wrote a number of rhyming texts to assist students of knowledge in learning detailed matters of Islam. Tarjumat ul-Akhdari, pp. 19-20

[28] This came about because Salafis started to try to make a difference between “following the evidence” and being “madhhabi”. And as is typical, Salafis would use violence and death threats to try to spread the new religion. And this is in additional to their repulsive and repugnant theology in which they liken Allah with/to His Creation. As Imam Hasan Ash-Shatti (d. 1274) said, “May Allah curse whoever has this creed”. The Divine Texts, pp. 115-117

[29] Ar. Ibda’ ul-Majhud fi Jawab Su’ali Ibn Dawud

[30] d. 1225 (AD 1810). `Afif ud-Din `Abdullah ibn Dawud Az-Zubairi, Al-Basri Al-`Iraqi Al-Hanbali. Preacher, teacher, heresiographer and soldier, this particular scholar was born and lived most of his life in Az-Zubair, the great stronghold of Orthodox scholarship just outside Basrah. He studied under its premier scholars but decided to go to Al-Ahsa’ in Arabia to continue his studies. He learned from the scholars Muhammad ibn Fairuz and his son, `Abdul Wahhab. As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, pp. 254-255

[31] Ar. Al-Qawl us-Sadid fi Jawaz it-Taqlid

[32] This issue was tackled because the cursed Salafi cult that was in Yemen and Arabia came and said that every common Muslim is obliged to be his own mujtahid and “follow the evidence” and that the madhhabs “contradicted the Book and the Sunnah.” So this text was crucial for dispelling some foolishness. As Imam Hasan Ash-Shatti (d. 1274) said, “May Allah curse whoever has this creed”. The Divine Texts, pp. 115-117

[33] Ar. Zawal ul-Labsi `Amman Arada Bayan Ma Yumkin An Yutli`ullahu `Alaihi Ahadin Min Khalqihi min Al-Khams

[34] And this work would break the back of fake Sufis (and is even applicable today) who claim their shaikhs have the knowledge of the Five Things of the Unseen and even some aberrant Sunnis today that try to insist that the Prophet Muhammad, peace and blessings of Allah be upon him, possessed this, in spite of the fact that the First Three Generations never understood anything of the sort (!) How fitting it is that fake Sufis should have the grandshaikh, `Abdul Qadir Al-Jilani say the following and destroy their sectarian diatribe:

“So Allah the Exalted said of the matter:

And what will make you know what is the Night of Power [Surat ul-Qadr (97), ayah 2].

“So it is as if He is saying, ‘Muhammad, if it was not that Allah taught you it and its grandeur, you would not have known it!’ So everything that is in the Qur’an with the expression ‘what made you to know’ (Ar. adaraaka), then Allah has indeed taught him what it was while the expression ‘what will cause you to know’ (Ar. yudareeka) then he did not know it and did not disclose to Muhammad the knowledge of it. An example of this is the statement of His, Mighty and Majestic,

And what will make you to know? It may be that the Hour is indeed near. [Surat ul-Ahzab (33), ayah 63]

“Thus He did not make it clear to him when its time was to come”. cf. Al-Ghunya, vol.2, pp. 261-262, Dar Ihya’ it-Turath il-`Arabi, Beirut, 1416 (AD 1996) [with editorial and prep. notes by Muhammad Khalid `Umar and Riyadh `Abdullah `Abdul Hadi]

As for the Five Things of the Unseen, they are mentioned by Allah, Exalted be He, in the following ayah:

Indeed Allah has in His Sight the knowledge of the Hour, what shall be sent down of weather, what is the wombs while no soul knows what it shall earn tomorrow and no soul knows in which land it shall be taken. Surah Luqman (31), ayah 34

[35] cf Ibn Humaid’s As-Suhub ul-Wabilah, pp. 277-279, Maktabah Al-Imam Ahmad (no date of print given)

10 RAMADAN 1440 AH MESSAGE: NEW BOOK RELEASE! THE LIFE AND TIMES OF ABU `UMAR AL-MAQDISI

Figure 1A: The Life and Times of Abu `Umar Al-Maqdisi by Imam Diya’ ud-Din Al-Maqdisi

We proudly present to you the release of our new book, The Life and Times of Abu `Umar Al-Maqdisi (d. 607 AH), may Allah be pleased with him, the follow up to his younger brother’s (Imam Muwaffaq ud-Din Ibn Qudamah (d. 620 AH (AD 1223) Ihsan defining text, A Word of Advice.

We hope that this endeavour will be just as successful as the previous and that readers will enjoy the work. This text is chalked full of great life lessons from the life of Imam Abu `Umar Al-Maqdisi, 200+ footnotes and 9 large appendices that add significant overall depth to the text. This is yet another true student and authentic successor of the grand shaikh and Imam, `Abdul Qadir Al-Jilani (d. 561 AH (AD 1166) and not the medley of fakes, counterfeits and swindlers today.

Thank you to all the readers for all the support so far.

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali

BOOK REVIEW: THE BIG STEP: HOW TO SURVIVE ISLAM IN THE ANGLOSPHERE

 

Figure 1A: The Big Step How to Survive Islam in the Anglosphere

After having completed this book, I can say that this is a very timely book. This is the first time that I have encountered a book written by a convert to Islam regarding his own experience and then his treatment and struggles after having come into the Religion.

What sets this book apart is that the author puts himself to work in delving deep into the Religion, visiting the Muslim world, studying with scholars of various disciplines and not touring the convert circuit.

Do not buy this book if you are:

Looking for a theological polemic. This is not the purpose of the text. The point of the text is to give a simple lay out of the Religion and to not get bogged down with complex terminology and disputes.

Looking for the trophy convert tour. This is a real thing. There are people who will convert to Islam and then spend the rest of their time in the Religion touring different places of worship, hotels and cookouts. This is all while they continuously keep regurgitating the story of their conversion. The more slick among them will recycle his story over and over again but make it more sophisticated.

The more the length of the beard, the more Muslim the convert was before he even entered Islam.

Looking to have a picture presented of Islam that does not involve hardship. One of the stand out portions of this book is the constant growth that the author must undergo. He must go from strength to strength, scaling mountain after mountain and facing setback after setback. The end result of this was a bumpy ride along the way to the truth and satisfaction at having received it.

Buy this book if you are:

Trying to understand the foundational principles of Islam. Someone from outside of the Religion can examine it for what it is and then reach a conclusion after study.

Desiring to understand Islam but need more information about Muslim communities. Many of those that have entered Islam often find themselves alienated from their own families or other Muslims due to certain Muslim “communities.” This book will give you the signs to be on guard about so that you can avoid falling into this tribulation.

Seeking to become Muslim and want to know what will happen once you enter it. Many converts or potential converts don’t know what is expected of them upon converting to Islam. And in the Anglosphere there is no service or streamlined set of guidelines on caring for people that have come into Islam.

This was painfully brought to light by the author and explored in much detail. My interview with the author was done before I had read the book in detail and I feel that both the book and the interview will give a great insight into a world that some of us simply cannot understand.

At having reached its conclusion, I was very happy with the book and felt that it offered experience and knowledge of an area that was not present. This small book does not fit with normal convert literature in the genre on the market.

 

This book really deserves its own genre considering all the different layers of meaning within its pages. It is my sincere hope that future readers will appreciate it for what it is: an odyssey that begins with the search for truth and ends with maintaining it and striving to keep pure from possible sullying elements.

THE THREE CREEDS: 2ND EDITION DUE OUT IN 2 WEEKS

Figure 1A: The Creed and Way of Muslim Orthodoxy, 2nd Edition cover.

An amazing thing happened when I looked over The Creed and Way of Muslim Orthodoxy. I gathered together the comments made by people regarding the layout and appearance and I tried to really make it better. The result was, with the praise of Allah, better than the first edition. The comments from readers was a great assistance.

It is my sincere hope that the 2nd edition will be met with even greater satisfaction then the first and that all of the comments and suggestions incorporated into the 2nd edition meet the expectations of the readers.

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali

ANGLOSPHERE ISSUES: THE FOUNDATIONS OF WESTERN CIVILISATION

Upon the recommendation of a colleague at a bookstore, I picked up a new translation of Homer’s Odyssey from the Greek by Emily Wilson. I had read it before but the archaic language was difficult to decipher and I struggled with some of the pronunciation of names.

This time when I approached the Odyssey, there was a very detailed 50 page introduction, a pronunciation key, notes and appendices.

In this landmark work, I also found an introduction and a translator’s note that properly brings you into the book.

For anyone studying Western Civilisation and wanting to know what are the foundational documents to get a start on forming a proper outline of it, you will need:

  1. Homer’s Iliad
  2. Homer’s Odyssey
  3. William Shakespeare’s written legacy (the first full English presentation of the language in its modern form)
  4. 1611 King James Bible (or the 1769 which holds to the original 1611 but resolves issues). This was the highest level presentation of modern (and not contemporary) English
  5. The Magna Carta

Please take a look at the video below which has a very detailed interview and brings forward some great insights.

BOOK REVIEW: A PARENT’S GUIDE TO PREVENTING HOMOSEXUALITY

Figure 1A: The controversial text.

Today’s Battle: The Next Vatican II

In the Vatican 2 council, the Latin Rite of the Catholic Church completely eroded from the inside out. This had a knock on effect on the rest of those under the authority of the Catholic Church. All former colonies to Rome that were given a vassal status (i.e. emancipated or liberated) still had to pay homage through their religious institutions.

Nunneries collapsed, men left monasteries and the priesthood as a religious vocation. The Mass was tampered with and the Novus Ordo was produced. Gone were the stone altars and all of what was previously known as the Latin Rite of the church.

In fact so alien was the Church after Vatican II that when King Richard III’s remains were unearthed in Leicestershire and had to be re-interred, there was no one who could carry out funeral rites that he would have recognised while alive.

Jews and more importantly Muslims would be swept in under this Ramen Noodle religious stove top warm up. This however is the discussion for another time. We would instead like to discuss another trend just as destructive in the culture as Vatican II.

The new Vatican II is that homosexuality is from birth, normal, must not only be tolerated but accepted and celebrated, lauded and genuflected at for onlookers. I was on the frontlines when this war began in the United States and it was an ugly one.

Catholics – the trendsetters in this cultural relativism – sprouted some rebellious shoots that grew up and spread out seeds to address the damage being done. These included people such as sedevacantists, the recognise and resist movement (R&R), Dr. Janet E. Smith (along with the Catholic Answers channel) in her ground breaking lecture Homosexuality: Why Not?

Homosexuality: Why Not?  would later be incorporated into the irresistible package Sexual Common Sense (this 10 CD set made me see I was not alone in my research or hatred of this new underground culture that was coming overground). It is currently unavailable through her website as she is looking for a new distributor.

Figure 2A: The late Dr. Joseph Nicolosi. January 24, 1947 – March 8, 2017 (Photo courtesy of josephnicolosi.com)

Another one of the soldiers in this front line war is the later Dr. Joseph Nicolosi and his wife, Linda Ames Nicolosi. The book he wrote was revolutionary.

A Parent’s Guide to Preventing Homosexuality is one of the most important books the researcher could have on his shelf. Someone studying this issue in the culture requires this book and the following essential items:

Sexual Common Sense by Dr. Janet E. Smith

Diagnostic and Statistical Manual of Mental Disorders (DSM–5)

Diagnostic and Statistical Manual of Mental Disorders (DSM–I)

Diagnostic and Statistical Manual of Mental Disorders (DSM–II)

Diagnostic and Statistical Manual of Mental Disorders (DSM–III)

Diagnostic and Statistical Manual of Mental Disorders (DSM–III-R)

Diagnostic and Statistical Manual of Mental Disorders (DSM–IV)

Diagnostic and Statistical Manual of Mental Disorders (DSM–IV-TR)

Homosexuality in Islam by Scott Alan Kugle

Living Out Islam: Voices of Gay, Lesbian, and Transgender Muslims by Scott Alan Kugle

Progressive Muslims: On Justice, Gender And Pluralism by Omid Safi

Return to the Spirit: Questions and Answers by Martin Lings

Islamic Homosexualities: Culture, History, and Literature by Will Roscoe and Stephen O. Murray

These will help the reader see the changes in the psychiatric community (brought on by legal pressure and not science) towards homosexuality in which the DSM eventually removed it as a disorder sandwiched between Transvestitism and Bestiality and/or other disorders connected with identity.

It also establishes how Spokesmen for Islam in the West have been slavishly ingratiating themselves to this new movement. They did this not only through sexual immorality/relativism but started first through religious relativism. This is why the books above are so powerful as well as useful.

As usual, the Spokesmen for Islam for the West depend on shoddy scholarship and rehashed arguments long disputed/discarded by opponents and even proponents of homosexuality. This is not the case in regards to Dr. Smith or the DSMs.

The presentations were clear, well set out and voluminous with sources in the proper places and also in context. It is in this understanding that we begin our book review of one of the Mount Rushmore heads of right thinking in the era of relativism: Dr. Joseph Nicolosi

The reading that I did of this book was difficult and also euphoric. Each chapter has left me with an exciting discovery and also schema to put into words. I felt that the book was so significant and replete with cogent arguments that I had to give each unit/chapter its due consideration.

1 Masculinity is an Achievement

This chapter focused by and large on the confusion faced by homosexuals about gender, namely their own. Drawing on his own knowledge as a clinical physician, Dr. Nicolosi put forward cases he has treated and also test cases on when identity becomes a problem, how the family provides the context for healthy and stable expression of gender and how one grows up secure in his or her gender.

Rites of passage that lead to manhood were given specific importance by the author and the lack of these is seen as one of the influencing factors (along with environment, i.e. the whole ‘nature/nurture’ disposition argument).

The author also gives tell tale signs of homosexuality in children and how interventions can be successful. Some of the pre-homosexual factors include domineering mothers and absent or submissive men. In the lack of a successful male role model, males begin to express the feminine traits or to atleast start to identify with them.

2 The Prehomosexual Boy

In this chapter, the prehomosexual boy is presented as being a whole galaxy of options when there is childhood gender-identity disturbance (GID) and it is left unchecked. When properly treated, the boy in this case will have the following solutions:

  • The opportunity for the child to overcome cross gender behaviour and the negative intrapsychic factors associated with it
  • A major reduction in social rejection by peers
  • Less likelihood of transsexualism (the belief that one is the opposite sex, often with the conviction that one must have sex change surgery to feel normal)
  • Less likelihood of homosexuality in adulthood

Also treated in this chapter are whether GID can be changed, if there is a “gay gene,” if sex change operations provide the solution to gender crisis along with the aggressive postulation that gender rigidity in children is normal and healthy.

3 Born this Way

The evidence for the ‘born this way’ doctrine is treated with a level of sensitivity and expertise that even advocates of homosexuality would respect although disagree with when he begins to lay out his case against it.

Dr. Nicolosi presents reasons for the sudden societal shift in views towards homosexuality as matters such as researcher bias in the social sciences departments, media filters that lean to hard left, biological factors and genetics playing a part but not being the determiner of one’s homosexual tendencies.

4 All in the Family

All in the Family gives a detailed analysis of parental response to homosexuality in children. I was surprised at how close the points were to the grieving cycle and the alcoholism progrommes I have read upon. Family responses include 1) denial, 2) confusion and 3) avoidance.

In addition to this, the author also puts forward his point that gender is not a construct but a biological affair in every sense of the word. One of the most destructive influencing factors towards homosexuality is marital discord/breakdown.

Cases where the mother was not just overbearing but overrid the father’s authority or consistently reinforced negative images about men are all influences/factors when observing homosexuals today in their adulthood.

There is a shocking number of them that come from broken homes or from families in which gender roles are bent, distorted or reversed. The women that are celebrated for being “single ladies” and “single mothers having it all” are not only the sole parent in the household for the founders of the Crips, Bloods, Vice Lords, Gangster Disciples, Latin Kings, 18th Street and so many others, they are also the architects of the homosexual explosion.

According to what the author has posited, the breakdown of families and loss of fathers has not given children (males in particular) any role models and those presented were either negative, dominated or put in such a bad light that the son (s) made their own way.

This may seem like an open ended, take no prisoners missile strike on single moms but the author actual gives solutions that can assist single mothers who have sons that desire to protect them from homosexuality. His three point programme is succinct but practical.

I have not seen any clinical data on the matter so I remain open to discussion and review. Also in the book are steps that fathers should/can take with their sons and how to push through barriers, re-establish relationships that were damaged or torn and proper ways to respond to gender non-conformity.

Included in this chapter was a touching four point gateway for fathers to stay connected to their sons that included tucking them in and reading them a story for just father-son time. I must admit it brought a smile to my face as a father that frequently reads bedtime stories to his children (yes, even the sound effects and other things).

5 Friends and Feelings

Isolation starts as a slow, noticeable process that should immediately be observed by responsible parents. The chapter begins with a scenario the author encountered and is ended with discussion about solutions and also troubleshooting. The rest of the chapter centres around giving children a strong masculine presence in the home that encourages them to express gender identity in a healthy way throughout their early development. One of the crucial things parents should put forward for healthy children is that they engage in sports on a regular basis.

This competition, back and forth winning and losing, solo and team sports bring out the best in them and give them confidence in their own gender group and show them how to express themselves, solve problems, work in a team, hone leadership skills and also act out aggression in agreed upon settings.

6 Confronting Adolescence

Keith’s mother giving an impassioned plea on the phone opens this chapter and it does not disappoint. Keith seemed to be headed in the direction of homosexuality involving a fixation he developed for an older man named Luke.

During the counselling session, Dr. Nicolosi allowed Keith to express his feelings, state his case and throughout the conversation Keith came to his own conclusion. Much of the pent up anger and defensiveness disappeared as now he was allowed to pen up.

These and other techniques figure in the chapter as a way to open up dialogue with a boy going through adolescence. With the gay identity becoming fashionable, the author decides to tackle the subject but also give a wider window into it regarding gay teen suicide, depression and mental health problems.

The statistics presented are staggering. One of the most powerful presentations is the fact that the author says much of the sexual behaviour being resorted to by these males is based on being emotionally started and requiring male bonding that is not sexual. Sex is merely being used as a means.

7 From Tomboys to Lesbians

By the time I reached here, I thought that there would be no presentation on lesbians as the book was initially top heavy regarding boy stuff. This chapter gives a lead-in to the female psyche along with factors that may influence a daughter towards lesbianism.

Again this goes back to the parents and how vigilant they are, how healthy the marriage is, how healthy the relationship is and the affection they show their children. The only other factor he mentions is that part of lesbianism is narcissism either in the parental structure or in the child herself.

There are checklists and therapy suggestions that are just as detailed for the girls as the author had done them for the girls. The chapter ends with a short section on the healing process for recovering lesbians.

8 The Politics of Treatment

I believe that this chapter is probably the most explosive is now religious sentiment is introduced. Any reader who was not angry previously will be now. That is, if you are a die hard opponent of dialogue about homosexuality and the role religion plays in society and civilisation.

It is here that Dr Nicolosi takes the discussion to new ground by insisting that homosexuality takes the human body away from what it was originally designed to do and that clinical science does not possess all the answers to the mysteries of life. To top this off he calls science limited. I can only imagine the death threats he probably received.

He rightly suggests that there is an ideological fanaticism that undergirds much of the homosexual movements aims and that even some homosexuals are not as intellectually interested in the talking points as the media would have us believe.

Then the coup de grace is the presentation that nature in its most fundamental level is heterosexist, meaning heavily stacked towards being straight in order to ensure the survival fo the species, whichever one that may be.

The book is timely in that it predictively lays out the unravelling of society that is certain to come by changing the meaning of marriage, gender, sexuality and morals/disabilities to suit an ideology that is en vogue.

9 The Healing Process

Coming close to ending the book, Dr. Nicolosi now presents stages in the growth process after highlighting the importance of affection/tactile relationships between parents and children and especially fathers and sons.

Therapy will be required but through interventions by the parents and regular sessions with the therapist, the spectre of homosexuality can be pushed back and conquered. Two of the keys to this are unconditional love and measuring success so that one can see the progress:

1) decreased effeminacy, 2) increased self-esteem, 3) increased maturity, 4) diminished anxiety or depression, 5) popularity with other boys, 6) diminished behavioural problems, 7) better relationship with Dad and 8) “Happy to be a boy.”

Clinical cases (names withhold/changed for the protection of the patients) are then given as examples to the reader that the methods work but also for practical instruction and implementation. The final word of this chapter are four guidelines to the parents looking to increase communication with their gender confused child.

10 A Mother’s Journal

As this is the closing chapter, it contains final advice from the mother of a gender disturbed son and his journey through the experience. Dr. Nicolosi is consistent in saying that there is no quick fix cure for this anomaly and that society offering a quick fix is only attractive for the moment. Prevention is better than cure is the Dr.’s regular refrain and the healing process requires loving, committed and ready parents who will step up and take the challenge.

Overall I found the book a good read, well sourced and written in an engaging style as if you were a close confident or friend of the author. Too much technical jargon and references to scientific journals would have been a turn off when treating such a controversial subject.

It is my hope that this book will serve as the legacy of Dr. Nicolosi and a fitting research that can be taken up by both sides of the divide in dealing with this most timely issue in the Anglosphere.

DHUL HIJJAH 10: YAWM UN-NAHR (THE DAY OF SACRIFICE)

Figure 1A: The plain of `Arafah.

It is strongly recommended to fast 9 Dhul Hijjah, known as Yawm `Arafah. The Prophet Muhammad, peace and blessings of Allah be upon him, said of this day, “The fast on the Day of `Arafah in the sight of Allah is such that He expiates the sins that came before the year of sins that come after.” Collected by Imam Muslim in Al-Jami` us-Sahih.

The day immediately after is 10 Dhul Hijjah, also known as Yawm un-Nahr (eng. the Day of Sacrifice). This is the second of the two yearly Eids and it is called Eid ul-Adha (eng. the Eid of the Sacrifice) and lasts three days (the opposite of `Eid ul-Fitr which is only one day). This commemorates the willingness of the Prophet Ibrahim, peace be upon him, to dedicate everything to Allah, even his very own life and that of his son, the Prophet Isma`il, peace be upon him.

This has been mentioned in Surat us-Saffat (37), ayat 83-119, Surat ul-Baqarah (2), ayat 127-141 and a passing reference in Surat ul-Kawthar (108), ayah 3. Let us try to obtain the reward for the fasting on 9 Dhul Hijjah and also make du`aa for those on Hajj recounting all the events of the Prophet Ibrahim, peace be upon him, some 4,000 years ago.

We would like to leave you with a quote from Imam Musa Al-Qaddumi (d. 1336 AH), may Allah have mercy upon him, who said the following of the sacrifice done on 10 Dhul Hijjah in his Mukhtasar Dalil it-Talib, pp. 301-302:

The sacrifice of `Eid is an emphasised sunnah [1] and it is permissible to sacrifice a goat that is one year old. It is also valid to have the sheep sacrificed that is half a year old.
It is allowed to sacrifice the cow as well as the buffalo that is two years old. You may sacrifice the camel that is five years old. [2] The time for slaughtering is after the`Eid prayer up until the end of the second day of Tashriq. [3]
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ANGLOSPHERE: LEFT AND RIGHT IS A CIRCLE

Figure 1A: Many people argue left right politics, but Democrats and Republicans (and their myriad of sects) all originate from the Democratic-Republican Party.

The article below has an interesting take on what is known as the alt-right, alt-lite and alt left and their long term game plans. Although I disagree with the article in some places, the propensity for violence is the same. People continually forget that both the GOP and Democratic party came out of the dustcloud made by the implosion of the Domocratic-Republican party. The Demo-Reps were as violent as anything and are the origin of the US’s current two parties. Please see the article below.

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How ‘Antifa’ Mirrors the ‘Alt-Right’

By Chris Hedges

Editor’s note: A Berkeley, Calif., rally organized by a right-wing group turned violent Sunday after arrival of a group that carried an anarchist banner.

Behind the rhetoric of the “alt-right” about white nativism and protecting American traditions, history and Christian values is the lust for violence. Behind the rhetoric of antifa, the Black Bloc and the so-called “alt-left” about capitalism, racism, state repression and corporate power is the same lust for violence.

The two opposing groups, largely made up of people who have been cast aside by the cruelty of corporate capitalism, have embraced holy war. Their lives, battered by economic misery and social marginalization, have suddenly been filled with meaning. They hold themselves up as the vanguard of the oppressed. They arrogate to themselves the right to use force to silence those they define as the enemy. They sanctify anger. They are infected with the dark, adrenaline-driven urge for confrontation that arises among the disenfranchised when a democracy ceases to function. They are separated, as Sigmund Freud wrote of those who engage in fratricide, by the “narcissism of minor differences.” They mirror each other, not only ideologically but also physically—armed and dressed in black, the color of fascism and the color of death.

It was inevitable that we would reach this point. The corporate state has seized and corrupted all democratic institutions, including the two main political parties, to serve the interests of corporate power and maximize global corporate profits. There is no justice in the courts. There is no possibility for reform in the legislative bodies. The executive branch is a dysfunctional mess headed by a narcissistic kleptocrat, con artist and pathological liar. Money has replaced the vote. The consent of the governed is a joke. Our most basic constitutional rights, including the rights to privacy and due process, have been taken from us by judicial fiat. The economically marginalized, now a majority of the country, have been rendered invisible by a corporate media dominated by highly paid courtiers spewing out meaningless political and celebrity gossip and trivia as if it were news. The corporate state, unimpeded, is pillaging and looting the carcass of the country and government, along with the natural world, for the personal gain of the 1 percent. It daily locks away in cages the poor, especially poor people of color, discarding the vulnerable as human refuse.

A government that is paralyzed and unable and unwilling to address the rudimentary needs of its citizens, as I saw in the former Yugoslavia and as history has shown with the Weimar Republic and czarist Russia, eventually empowers violent extremists. Economic and social marginalization is the lifeblood of extremist groups. Without it they wither and die. Extremism, as the social critic Christopher Lasch wrote, is “a refuge from the terrors of inner life.”

Germany’s Nazi stormtroopers had their counterparts in that nation’s communist Alliance of Red Front Fighters. The far-right anti-communist death squad Alliance of Argentina had its counterpart in the guerrilla group the People’s Revolutionary Army during the “Dirty War.” The Farabundo Marti National Liberation Front (FMLN) rebels during the war I covered in El Salvador had their counterparts in the right-wing death squads, whose eventual demise seriously impeded the FMLN’s ability to recruit. The Serbian nationalists, or Chetniks, in Yugoslavia had their counterparts in the Croatian nationalists, or Ustaše. The killing by one side justifies the killing by the other. And the killing is always sanctified in the name of each side’s martyrs.

The violence by antifa—short for anti-fascist or anti-fascist action—in Charlottesville, Va., saw a surge in interest and support for the movement, especially after the murder of Heather Heyer. The Black Bloc was applauded by some of the counterprotesters in Boston during an alt-right rally thereAug. 19. In Charlottesville, antifa activists filled the vacuum left by a passive police force, holding off neo-Nazi thugs who threatened Cornel West and clergy who were protesting against the white nationalist event. This was a propaganda coup for antifa, which seeks to portray its use of violence as legitimate self-defense. Protecting West and the clergy members from physical assault was admirable. But this single act no more legitimizes antifa violence than the turkeys, Christmas gifts and Fourth of July fireworks that John Gotti gave to his neighbors legitimized the violence of the Gambino crime family. Antifa, like the alt-right, is the product of a diseased society.

The white racists and neo-Nazis may be unsavory, but they too are victims. They too lost jobs and often live in poverty in deindustrialized wastelands. They too often are plagued by debt, foreclosures, bank repossessions and inability to repay student loans. They too often suffer from evictions, opioid addictions, domestic violence and despair. They too sometimes face bankruptcy because of medical bills. They too have seen social services gutted, public education degraded and privatized and the infrastructure around them decay. They too often suffer from police abuse and mass incarceration. They too are often in despair and suffer from hopelessness. And they too have the right to free speech, however repugnant their views.

Street clashes do not distress the ruling elites. These clashes divide the underclass. They divert activists from threatening the actual structures of power. They give the corporate state the ammunition to impose harsher forms of control and expand the powers of internal security. When antifa assumes the right to curtail free speech it becomes a weapon in the hands of its enemies to take that freedom away from everyone, especially the anti-capitalists.

The focus on street violence diverts activists from the far less glamorous building of relationships and alternative institutions and community organizing that alone will make effective resistance possible. We will defeat the corporate state only when we take back and empower our communities, as is happening with Cooperation Jackson, a grass-roots cooperative movement in Jackson, Miss. As long as acts of resistance are forms of personal catharsis, the corporate state is secure. Indeed, the corporate state welcomes this violence because violence is a language it can speak with a proficiency and ruthlessness that none of these groups can match.

“Politics isn’t made of individuals,” Sophia Burns writes in “Catharsis Is Counter-Revolutionary.” “It’s made of classes. Political change doesn’t come from feeling individually validated. It comes from collective action and organization within the working class. That means creating new institutions that meet our needs and defend against oppression.”

The protests by the radical left now sweeping America, as Aviva Chomskypoints out, are too often little more than self-advertisements for moral purity. They are products of a social media culture in which each of us is the star of his or her own life movie. They are infected with the American belief in regeneration through violence and the cult of the gun. They represent a clash between the bankruptcy of identity politics, which produced, as Dr. West has said, a president who was “a black mascot for Wall Street,” and the bankruptcy of a white, Christianized fascism that produced Donald Trump, Steve Bannon and Jefferson Beauregard Sessions.

“Rather than organizing for change, individuals seek to enact a statement about their own righteousness,” Chomsky writes in “How (Not) to Challenge Racist Violence.” “They may boycott certain products, refuse to eat certain foods, or they may show up to marches or rallies whose only purpose is to demonstrate the moral superiority of the participants. White people may loudly claim that they recognize their privilege or declare themselves allies of people of color or other marginalized groups. People may declare their communities ‘no place for hate.’ Or they may show up at counter-marches to ‘stand up’ to white nationalists or neo-Nazis. All of these types of ‘activism’ emphasize self-improvement or self-expression rather than seeking concrete change in society or policy. They are deeply, and deliberately, apolitical in the sense that they do not seek to address issues of power, resources, decision making, or how to bring about change.”

The corporate state seeks to discredit and shut down the anti-capitalist left. Its natural allies are the neo-Nazis and the Christian fascists. The alt-right is bankrolled, after all, by the most retrograde forces in American capitalism. It has huge media platforms. It has placed its ideologues and sympathizers in positions of power, including in law enforcement and the military. And it has carried out acts of domestic terrorism that dwarf anything carried out by the left. White supremacists were responsible for 49 homicides in 26 attacks in the United States from 2006 to 2016, far more than those committed by members of any other extremist group, according to a report issued in May by the FBI and the Department of Homeland Security. There is no moral equivalency between antifa and the alt-right. But by brawling in the streets antifa allows the corporate state, which is terrified of a popular anti-capitalist uprising, to use the false argument of moral equivalency to criminalize the work of all anti-capitalists.

As the Southern Poverty Law Center states categorically in its pamphlet “Ten Ways to Fight Hate,” “Do not attend a hate rally.”

“Find another outlet for anger and frustration and for people’s desire to do something,” it recommends. “Hold a unity rally or parade to draw media attention away from hate. Hate has a First Amendment right. Courts have routinely upheld the constitutional right of the Ku Klux Klan and other hate groups to hold rallies and say whatever they want. Communities can restrict group movements to avoid conflicts with other citizens, but hate rallies will continue. Your efforts should focus on channeling people away from hate rallies.”

The Nazis were as unsavory to the German political and economic elites as Donald Trump is to most Americans who hold power or influence. But the German elites chose to work with the fascists, whom they naively thought they could control, rather than risk a destruction of capitalism. Street brawls, actively sought out by the Nazis, always furthered the interests of the fascists, who promised to restore law and order and protect traditional values. The violence contributed to their mystique and the yearning among the public for a strongman who would impose stability.

Historian Laurie Marhoefer writes:

Violent confrontations with antifascists gave the Nazis a chance to paint themselves as the victims of a pugnacious, lawless left. They seized it.

It worked. We know now that many Germans supported the fascists because they were terrified of leftist violence in the streets. Germans opened their morning newspapers and saw reports of clashes like the one in Wedding [a Berlin neighborhood]. It looked like a bloody tide of civil war was rising in their cities. Voters and opposition politicians alike came to believe the government needed special police powers to stop violent leftists. Dictatorship grew attractive. The fact that the Nazis themselves were fomenting the violence didn’t seem to matter.

One of Hitler’s biggest steps to dictatorial power was to gain emergency police powers, which he claimed he needed to suppress leftist violence.

What took place in Charlottesville, like what took place in February when antifa and Black Bloc protesters thwarted UC Berkeley’s attempt to host the crypto-fascist Milo Yiannopoulos, was political theater. It was about giving self-styled radicals a stage. It was about elevating their self-image. It was about appearing heroic. It was about replacing personal alienation with comradeship and solidarity. Most important, it was about the ability to project fear. This newfound power is exciting and intoxicating. It is also very dangerous. Many of those in Charlottesville on the left and the right were carrying weapons. A neo-Nazi fired a round from a pistol in the direction of a counterprotester. The neo-Nazis often carried AR-15 rifles and wore quasi-military uniforms and helmets that made them blend in with police and state security. There could easily have been a bloodbath. A march held in Sacramento, Calif., in June 2016 by the neo-Nazi Traditionalist Worker Party to protest attacks at Trump rallies ended with a number of people stabbed. Police accused counterprotesters of initiating the violence. It is a short series of steps from bats and ax handles to knives to guns.

The conflict will not end until the followers of the alt-right and the anti-capitalist left are given a living wage and a voice in how we are governed. Take away a person’s dignity, agency and self-esteem and this is what you get. As political power devolves into a more naked form of corporate totalitarianism, as unemployment and underemployment expand, so will extremist groups. They will attract more sympathy and support as the wider population realizes, correctly, that Americans have been stripped of all ability to influence the decisions that affect their lives, lives that are getting steadily worse.

The ecocide by the fossil fuel and animal agriculture industries alone makes revolt a moral imperative. The question is how to make it succeed. Taking to the street to fight fascists ensures our defeat. Antifa violence, as Noam Chomsky has pointed out, is a “major gift to the right, including the militant right.” It fuels the right wing’s paranoid rants about the white race being persecuted and under attack. And it strips anti-capitalists of their moral capital.

Many in the feckless and bankrupt liberal class, deeply complicit in the corporate assault on the country and embracing the dead end of identity politics, will seek to regain credibility by defending the violence by groups such as antifa. Natasha Lennard, for example, in The Nation calls the “video of neo-Nazi Richard Spencer getting punched in the face” an act of “kinetic beauty.” She writes “if we recognize fascism in Trump’s ascendance, our response must be anti-fascist in nature. The history of anti-fascist action is not one of polite protest, nor failed appeals to reasoned debate with racists, but direct, aggressive confrontation.”

This violence-as-beauty rhetoric is at the core of these movements. It saturates the vocabulary of the right-wing corporate oligarchs, including Donald Trump. Talk like this poisons national discourse. It dehumanizes whole segments of the population. It shuts out those who speak with nuance and compassion, especially when they attempt to explain the motives and conditions of opponents. It thrusts the society into a binary and demented universe of them and us. It elevates violence to the highest aesthetic. It eschews self-criticism and self-reflection. It is the prelude to widespread suffering and death. And that, I fear, is where we are headed.

Test Tube Babies, Surrogacy and IVF

Figure 1A: A large debate occurring now is the blurring of the line between IVF and designer babies.

The following query was put to the maraji`:

What should be the ruling regarding someone who wants to have a “test tube baby” or IVF?

Imam Muhammad Sa`id Ramadan Al-Bouti (d. 1434 AH), may Allah be pleased with him, answered in the following manner:

The Revealed Law has safe guards in place to protect human life and the judgement is that it is impermissible to result to what are known today as “test tube babies” due to the human lineage.

For a surety, if this door was to be opened and the safeguard removed, this would be the means to numerous other impermissible affair, the most dangerous and most severe being the pollution and admixture of human lineage. [1]

 

Imam Wahbah Az-Zuhayli, may Allah preserve him, answered the questioner:

As for IVF, then this is permitted just as has been confirmed at the National Fiqh Congress according to the understanding that this is only done between a man and his wife. It has to be stressed that one of the points given is that the sperm should not come from other than the married couple. Furthermore, the sperm should not be deposited or put in the womb of any woman besides the wife.

As far as the second part of the question, it is not forbidden to make use of the wealth mentioned that will be utilised for the medical procedure. The only thing impermissible is the earning that came to that individual. [2]

[1] Ma` An-Nas: Mashurat wa Fatawa, vol.1, pp. 239-240

[2] Fatawa Ma`asarah, pp. 229-230

The Whole Creation is Alive…Scientists are Yet to Confirm

Figure 1A: What makes materialist scientists avoid acknowledging a conscious creation.

 

Quran, Surah An-Nur, Ayat 41

Do you not see that Allah who is glorified by all that is in the skies and the Earth and the birds spreading their wings flying in the world. Each one of these knows its prayer and glorification. And Allah knows all of what they do. Surat un-Nur (24), ayah 41

 

The video below is a very useful lecture on consciousness and and creation, discussing that the creation is alive. Scientists adhering to the Dialectical Materialist stance (which British Islam and the Dawah Movement have burrowed from the Intelligent Design Movement and claimed it as their own) believe that most of the creation around them as not conscious but sterile.

In their attempts to bring about Artificial Intelligence (AI), they reached a stumbling block.

 

In the 1960s, many scientists thought AI was just mind over matter and the frame needed to be built. When the frame was built and the consciousness required did not correspond, they went back to the drawing board, having now realised their failure. The issue is CONSCIOUSNESS. Please take a listen below.

 

 

Sham, Iraq, Egypt: the Authoritiesٍ