Australian Institute for Hanafi Studies

Knowledge to prayer is like soil to fruit. Acquire sound knowledge of prayer so that you can reap the benefits of fruitful salat. Join us in collaboration with ISRA Academy and Amity College for a half-day workshop on the Fiqh of Salat. InshaAllah you won't be disappointed!

Register here: https://www.isra.org.au/events/fiqh-of-salat-workshop/

Are madhhabs really required today? Does Fiqh change with time and place? Join us this Saturday as we explore these pertinent topics in conversation with Shaykh Siddiq Mitha. All welcome! Register here: https://bit.ly/3fr6Zm2

Who is Shaykh Siddiq Mitha?
Shaykh Siddiq Mitha graduated from medical school whilst studying with teachers in the UK. After qualifying in medicine, he then spent 9 years in Shaam studying Arabic, ‘Aqidah (creed), mantiq (logic), hadith sciences, tasawwuf (spirituality) and specialising in Hanafi fiqh under the tutelage and guidance of Shaykh Salah Abu al-Haj - a prolific and dedicated scholar of the Hanafi school.

In addition, some of his other teachers include Shaykh 'Ali Zayno, Shaykh Ahmad al-Hasanat, Shaykh 'Abd al-Rahman al-Sha"ar, Shaykh Ali Hani, Shaykh Ismail al-Kurdi, and Dr. Muhammad al-Najjar, amongst others.

Are madhhabs really required today? Is Fiqh outdated? Does Fiqh change with time and place? Join us for the second instalment of Fiqh or Fiction where we aim to have frank and honest conversations concerning pertinent issues about Islamic law, and its theory and practice within the Hanafi school. Bi-smi llāh!

Register here: https://bit.ly/3fr6Zm2

Are madhhabs really required today? Is Fiqh outdated? Does Fiqh change with time and place? Join us for the second instalment of Fiqh or Fiction where we aim to have frank and honest conversations concerning pertinent issues about Islamic law, and its theory and practice within the Hanafi school. Bi-smi llāh!

Register here: https://bit.ly/3fr6Zm2

Zoom recording of last night's Fiqh or Fiction event.

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The term muʿāmalāt (lit. dealings) in contemporary Muslim parlance often refers to Sharīʿah compliant transactions and contracts within the sphere of commercial banking. However, study of this term reveals that a semantic shift has occurred in the contemporary mind, and that, historically, muʿāmalāt has referred to a much wider range of human activity beyond commercial transactions and contracts, let along commercial banking.

Lexically, muʿāmalāt is the infinitive noun of the verb ʿāmala yuʿāmilu meaning, in a general sense, to deal with someone. This lexical meaning is intended in the common saying, "al-Dīn al-muʿāmalah", i.e. The way of life [of Islam] is [essentially] dealing [well with others].

Then classical Muslim jurists (fuqahāʾ) coined it as a technical term that signified any human activity whose main objective is the fulfillment of human interests under God (maṣāliḥ al-ʿibād), such as buying, selling, marriage, divorce and government. In this sense, muʿāmalāt comprises of the activity that fulfills the rights of humans under God (ḥuqūq al-ʿibād), as opposed to activities that fulfill God's rights (ḥuqūq Allāh), such as worship, penalties and expiations, whose initial purpose is attaining closeness to God and reward. Muʿāmalāt are activities whose initial purpose is the fulfilment of human interests, even though they can, with a good intention, become an act of worship.

Then contemporary Muslim jurists restricted the signification of the term to rulings that organise how humans deal with wealth, i.e. commercial transactions.

To summarise, the term muʿāmalāt can refer to four different and related meanings:
1) Dealing with others in a general sense
2) Human activity whose main objective is the fulfillment of human interests under God including activities such as buying, selling and government
3) Rulings that organise how humans deal with wealth
4) Sharīʿah compliant transactions and contracts within the sphere of commercial banking

At this juncture, it would be prudent to analyse the progressive specificity of the term's semantics in light of social, economic, political factors.

Reference:
Salah Abulhajj, Badīʿ al-Furūʿ Fī Aḥkām al-Buyūʿ (Dār al-Fārūq).

Question:
If I'm minding my son in the mosque, am I able to follow a congregation from the courtyard outside the main prayer area? The rows would be disconnected most times during the congregation.

Answer:
It is valid, while in a mosque, to pray in a distant disconnected row, so long as you are aware of the movements of the imam. And Allah knows best.

Answered by Abdul Hadi Shah-Idil

Bi-smi llāhi r-raḥmāni r-raḥīm.

Dear page followers,
This page used to be for the business Sanad Arabic, but I've repurposed it to launch this new project. The Australian Institute for Hanafi Studies will be a platform to share and disseminate the teachings of the Hanafi madhhab and its scholars inshaAllah. Our first event will be an online conversation titled “Fiqh or Fiction?” where we will be addressing commonly asked questions regarding differing opinions, Fiqh and madhhabs. Please register using the link below and do share it with your contacts and I hope to see you there inshaAllah!

Registration link: https://bit.ly/3B1X1Qc

-Abdul Hadi Shah-Idil

أدِّ زكاة الجاه واعلم بأنها • كمثل زكاة المال تمّ نصابها

All blessings and bounties have their “zakat” to be given, in gratitude to God, the well spring and source of them all. Youth, power, wealth, influence, comfort, time, knowledge, they all have a portion to be given away to those in need of them.

The word Eid is derived from the verb عاد (ʿāda) meaning to return, since Allah’s kindness in its different forms return upon His servants during that time every year, or that the day itself returns yearly and brings with it joy and delight, or that one is hopeful and optimistic that it will return the following year. Eid Mubarak everyone!

Sources: Maraqi, Tahtawi, Bab Ahkam al-‘Idayn. Radd, Bab al-‘Idayn.

Last day to register for the beginners' summer intensive!!!

In Surat al-Baqarah, God describes the people of taqwa as being people of faith, prayer and charity. Qadi Baydawi explains this to be the case since the three are “the foundation and source of all spiritual acts, states and stations, and physical and monetary acts of worship. Faith, prayer and charity produce, in most cases, all other acts of religious obedience and avoidance of sin.”