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https://lotetree.thinkific.com/courses/An-Introduction-To-ibn-Abi-Zayd-al-Qayrawanis-Al-Risala

Introduction To ibn Abī Zayd al-Qayrawanī's Risāla | Course An introductory course on the orthodox Sunni creed by the Mālikī giant, Imam ibn Abī Zayd al-Qayrawanī (d. 389 AH) from his main work al-Risāla. It is a short treatise on the fundamentals of belief.

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Free Maliki Fiqh Course | Online This course will aim to provide students a deeper understanding of the tenets of our faith, rulings on purification, prayer, fasting, zakat and hajj according to the Maliki school and understanding of self purification.

A great proven benefit found in the Tafsīr of al-Qurṭubī:

Abd al-Raḥmān al-Masʿūdī (d. 160/776-7) said, “Whoever recites Sūrah al-Fatḥ in the first night of Ramadan in nafl Ṣalāh will be protected in that year.”

In a narration that was mentioned on the authority of Abu Saeed Al-Khudri, may God be pleased with him, and on the authority of Abu Hurairah, may God be pleased with him:

“On the first night of Ramadan he prays two rak’ahs, he recites in each rak’ah Al-Fatihah, and a portion of Sūrah al-Fatḥ (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا), then after the Salam he recites Sūrah al-Qadr ten times (إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةِ ٱلْقَدْرِ), followed by sending ten salutations upon the Prophet (Peace be upon Him).

Abd al-Qadir al-Jilani and other gnostics may God have mercy on them, have mentioned:

Whoever recites Sūrah al-Fatḥ (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا) when the crescent of Ramadan is sighted on the first night, Allah will expand his sustenance in that year to the end, and open to him all the locks of the good of the world and the hereafter, and if the weak recites it a lot, he will become strong, or the humiliated will become glorified, and the defeated wins, or the insolvent one, Allah facilitates his affairs, or the debtor, his debt will be fulfilled, or the prisoner,will be released from prison, or the distressed one, Allah almighty will relieve his distress with his kindness and generosity and through the secrets of this great surah.

And it has been mentioned in a report by Ibn Masoud, may God be pleased with him, who said: It has reached me that, “Whoever recites Sūrah al-Fatḥ in the first night of Ramadan in nafl Ṣalāh will be protected in that year.”

One may also recite Sūrah al-Fatḥ on the first night of Ramadan outside of Salah and will hopefully gain the same rewards and virtues.

(من قرأ سورة الفتح في أول ليلة من رمضان في صلاة التطوع حفظه الله ذلك العام.)

و ورد في الأثر- قال أبن مسعود رضي الله عنه: بلغني أن من قرأ 'سورة الفتح' في أول ليلة رمضان في صلاة التطوع حفظه الله تعالى ذلك العام

و(ذكر عبد القادر الجيلاني رحمه الله تعالى :
من قرأ سورة الفتح عند رؤية هلال رمضان في أول ليلة وسّع الله رزقه في ذلك العام إلى آخره، وفتح عليه جميع مغلقاته من خير الدنيا والآخرة، وإذا قرأها الضعيفُ كثيرا قويَ، أو الذليلُ عزَّ، والمغلوبُ انتصرَ، أو المعسرُ يسّر الله أموره، أو المديون قُضِيَ دينه، أو المسجونُ خرج من سجنه، أو المكروب رفعه الله تعالى كربه بلطفه وكرمه وبأسرار هذه السورة الجليلة.)

Q: Am I allowed to cut my nails and hair during the first ten days of the month of Dhul Ḥijjah?

A: In the name of Allah, the most merciful the most compassionate

The scholars have differed on the ruling of one cutting/trimming any hair or nails on the body for the one intending to offer a sacrifice (uḍḥiyah).

For one who does not intend to offer a sacrifice, it is permissible to take from the hair and nails, according to the consensus of the scholars. As for the one who intends to offer a sacrifice, the jurists have differed on the ruling; The Ḥanbalī position and some from the Shāfiʿī’ school of thought have stated that it is forbidden. In contrast, according to the Ḥanafī maḏhab it is Mubāḥ (permitted). The Mālikī and Shāfiʿī’ schools of thought, render it makrūh (disliked) and not cutting the hair and and nails is a faḍīla (meritorious) and not an obligation.

The basis in that is what Imām Muslim narrated from Umm Salamah - may Allah be pleased with her - that the Prophet Muḥammad (ﷺ) said

إذا رأيتم هلال ذي الحجة وأراد أحدكم أن يضحي فليمسك من شعره وأظفاره

“When you see the new moon of Dhul Ḥijjah, and one of you desires that he offer a sacrifice, then let him keep [i.e. not cut] his hair and nails.” (Ṣaḥīḥ Muslim). And in another version,

من كان له ذبح يذبحه فإذا أهل هلال ذي الحجة فلا يأخذن من شعره ولا من أظفاره شيئا حتى يضحي

“One who has a sacrifice that he shall slaughter, and the new moon of Dhul Ḥijjah appears, then he shall not take from his hair or nails anything until he slaughters.

This negation is considered to be makrūh (disliked) and not ḥarām according to the Mālikī maḏhab. As Khalīl states:

"و(ندب) ترك حلق وقلمٍ لِمُضَحٍّ عشرَ ذي الحجة"، وإنما ندب للتشبه بالحاج

“And (it is recommended) to abstain from cutting the hair and nails for the one intending to offer a sacrifice up to the tenth of Dhul-Hijjah”, and it is recommended for it being a resemblance of the pilgrim. [Mawāhib al-Jalīl li-sharḥ Mukhtaṣar Khalīl]

The Mālikī’s and Shafi’i’s inferred that the negation is of Karāha (dislike) and not one of Ḥarām (prohibition) by what Imām Mālik, Bukhārī and Muslim narrate from ʿĀʾishah - may Allah be pleased with her -

أنا فَتَلْتُ قلائد بُدْنِ رسول الله ﷺ بِيَدَىَّ، ثم أشعرها وقلدها، ثم بعث بها إلى البيت وأقام بالمدينة، فما حرم عليه شيء كان له حِلاًّ

I wove the garlands for the sacrificial animals of Allah's Messenger (ﷺ) with my own bands, and then he (the Holy Prophet) marked them, and garlanded them, and then sent them to the House, and stayed at Medina and nothing was forbidden to him which was lawful for him (before).

Meaning: Nothing was forbidden to him from the prohibitions of iḥrām; Women, perfume, cutting hair and nails, and other things that Allah has permitted …

In conclusion, whoever intends to offer a sacrifice, whether they will slaughter the animal themselves or are commissioning another on one’s behalf, it is desirable to abstain from cutting the hair and nails from the beginning of Dhul Ḥijjah until after the sacrifice of the animal, following the example of what Umm Salamah narrated , may Allah be pleased with her. And whoever does contrary to that and leaves the best and preferred position; can take from what ʿĀʾishah, may Allah be pleased with her, narrated. This ruling applies only to the one who is going to offer the sacrifice, and not to the rest of his family, and not to the one whom he appoints to slaughter the sacrifice on his behalf. None of these things are forbidden for his wife or children, or for his deputy. If a woman intends to offer a sacrifice on her own behalf, whether she is married or not, it is preferred for her to refrain from removing any hair from her body or cutting her nails based on the above. There is no differentiation between men and women with regard to this ruling. The matter is vast and there is a legitimate difference of opinion and one must not denounce either stance or turn this into a cause for dispute.

Allah knows best

Checked and approved by Shaykh Ali Laraki
Meem Institute

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The Practical Guidebook of Essential Islamic Sciences The Practical Guidebook of Essential Islamic Sciences

ويقول الشيخ أحمد زروق: المتكلم في فن من فنون العلم ، إن لم يلحق فرعه بأصله ، ويحقق أصله من فرعه ، ويصل معقوله بمنقوله ، وينسب منقوله لمعادنه، ويعرض ما فهم منه على ما علم من استنباط أهله . فسكوته عنه أولى من كلامه فيه ، إذ خطؤه أقرب من إصابته ، وضلاله أسرع من هدايته

For the one who speaks regarding a particular art from the arts of sciences; if he does not connect its branches to its origin; if he does not investigate the origin through its branches; if he does not connect the intellectual content with the traditional form, thereby connecting the tradition to its inner sources; if he does not submit his understanding of that particular field to what he knows the experts therein have concluded, then his silence regarding it is more befitting than speaking about it. Otherwise, he is closer to error than to correctness, quicker to stray than to be guided, unless he limits himself to the traditional form stripped of ambiguity and vagueness.

Sīdī Aḥmad al-Zarrūq, Qawāʻid al-Taşawwuf

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Many of the pious have recommended us to ask Allah constantly for 'Āfiya (well-being). 'Āfiya is an all encompassing term referring to overall well-being, including and not limited to; health, wealth, family, and safety from anything that may be deemed as harmful in this world and the next.
~
The Prophet Muḥammad (صلى الله علیه وسلم) said to 'Abbās (رضي الله عنه), “My dear uncle, ask Allah for 'Āfiya for I swear by Allah, you cannot be given anything better than 'Āfiya.” (Tirmidhī).
~
Seek out the hour of acceptance today and ask Allah for 'Āfiya,

اللُّهمَّ إِنِّي أسْأَلُكَ العَفْوَ وَالعافِیةَ في الدُّنْیا وَالآخِرَة

‘O Allah, I ask You for pardon and well-being in this life and the Next.
~
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