Meem Institute

Meem Institute The Meem Institute was established in Great Britain in order to transmit the sciences of the Deen, particularly the three sciences of Islam, Iman and Ihsan

MEEM INSTITUTE

The Meem Institute was established in Leicester in 2011 in order to transmit the sciences of the Deen, particularly the three sciences of Islam, Iman and Ihsan i.e. fiqh, ‘aqida and tasawwuf but not forgetting tafsir of Qur’an and other sciences, in the most traditional manner possible and in a way which would be recognised in any Muslim society in the world today. MADINAH

At this point the logic for establishing an institution for teaching Islam according to the transmission of the first community in Madinah is irrefutable, and its basis as a model for a luminous civilisation is undeniable. The Qur’an was revealed and the shari’ah was first implemented there, and the people of Madina embodied Islam in such a luminous fashion that it still has the power to move people all over the earth more than a thousand years later. Madina is the point of consensus among all the Muslims of every madhhab, and all hearts yearn for its lights. Thus, the Meem Institute will teach Islam according to the soundest transmissions from the people of Madina according to their Imam, Malik ibn Anas, whose hadith are the jewel of hadith scholars from every school and every land, and whose transmission of the Sunnah is beyond reproach. Most significantly he detailed the luminous Madina of the Messenger of Allah, may Allah bless him and grant him peace. WHY MEEM? Because of the importance of the letter for many of our key terms and words: Muhammad, Muslim, Mumin, Makka, Madina and in this case Malik. En Español


INSTITUTO MEEM

El Instituto de Meem se estableció en Leicester en 2011 con el fin de transmitir las ciencias del Din, en particular las tres ciencias del Islam, Iman e Ihsan es decir, el Fiqh, la 'Aqida y el Sufismo, pero sin olvidar el Tafsir del Corán y otras ciencias, en la manera más tradicional posible y del que sería reconocido en un cualquier sociedad musulmana en el mundo de hoy. MADINAH

En este punto, la lógica para el establecimiento de una institución para la enseñanza del Islam de acuerdo a la transmisión de la primera comunidad de Medina es irrefutable, y su base como un modelo para una civilización luminosa es innegable. El Corán fue revelado y la Sharia se implementó por primera vez allí, y la gente de Medina encarna el Islam de una manera tan luminosa que todavía tiene el poder de mover a la gente en todo el mundo mas mil años más tarde. Medina es el punto de consenso entre todos los musulmanes de todos los madhhab, y todos los corazones anhelan por su luz. Por lo tanto, el Instituto Meem enseñara el Islam de acuerdo con las más sólidas transmisiones de la gente de Medina de acuerdo a su imán, Malik ibn Anas, cuyos hadices son la joya de todos los eruditos del hadiz de cada escuela y de cada tierra, y cuya transmisión de la Sunnah está más allá de reproche. Lo más significativo es que detalló la Medina luminosa del Mensajero de Allah, que Allah le bendiga y le conceda paz.


¿POR QUÉ MEEM? Debido a la importancia de la letra para muchos de nuestros términos y palabras clave: Muhammad, Muslim, Mumin, La Meca, Medina y en este caso Malik.

15/02/2023
01/04/2022

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.)

10/07/2021

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

New Course ~ Taysīr Muṣṭalaḥ al-Ḥadīth taught by Shaykh Dr Mohammad Ali Ahdash. Register your interest via email at ahda...
29/05/2021

New Course ~ Taysīr Muṣṭalaḥ al-Ḥadīth taught by Shaykh Dr Mohammad Ali Ahdash. Register your interest via email at [email protected]

12/09/2020

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

Feel free to share and subscribe! ~ 'Whoever guides to good, he is like the one who does it.' (Tirmidhī)

28/08/2020

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.
~
Feel free to share and subscribe! ~ 'Whoever guides to good, he is like the one who does it.' (Tirmidhī)

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