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Madinat al-Muslimeen Islamic Message Board
| What is Traditional Islam? |
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| Nawawi |
| 07/17/03 at 12:55:22 |
| What is Traditional Islam? By Nazim Baksh "Tradition" in academic circles has come to signify old fashioned customs, archaic cultural practices, ossified ideas handed down from the past and articulated to the letter by naïve, simple minded neo-Luddites. In popular discourse, to be traditional is to adamantly cling in the past. Those espousing traditional values are often lumped into the same category as the tree-huggers and angry protesters hurling insults at the towers of free-trade, liberalization and globalization and in the process braving the batons and pepper-spray of heavily armed policemen. From this perspective, tradition is not only diametrically opposed to modernity; it represents a distinct historical period from which modernity saved the world by liberating itself from the shackles of tradition. Thus, anyone who consciously clings to the profound and perennial "Truths" or "Virtues" if you wish, embodied in all sacred traditions, is regarded as "backward looking," anti-progress or worst, hopeless romantics. In "Arguing Sainthood: Modernity, Psychoanalysis and Islam," Katherine Pratt Ewing eloquently explains and historically illustrates that what has come to be regarded as "traditional" was never static nor monolithic, but was instead varied and constantly evolving over time. The accusation of rigidity was hurled at tradition, she argues, by the architects of colonization in order to establish the colonizer's hegemony over the colonized. Ultimately, in order for the colonizer to succeed in his colonization, the modern had to be cast as superior to the existing order. And thus the only reason why civilizations of old were destroyed, the argument goes, was because they failed to develop, progress, and to change. In other words, leave the old and dilapidated and get with the new program. Unfortunately, many Muslims today have swallowed the false discursive assumption that tradition is something static. Therefore, in order to move forward, they have to tear themselves away from the past and embrace the modern, and by extension, the post-modern, with all its technological gadgetry, and its shifting house of virtues and ethics. The consequences of this charge has produced some rather abnormal collective behavioral traits among us. We find in the murky water of contemporary Muslim reality those who feel the need to label themselves: modernists, progressives, reformists, fundamentalists; and even when there is absolutely no need for other categories, they nevertheless continue to pile up. At this particular juncture, when young Muslims in the west are feeling a burning desire to understand and perhaps also experience something of the intellectual, spiritual, ethical and virtuous ambiance of earlier generations, it is important to clarify what we mean by the term "traditional." According to Shaykh Hamza Yusuf, executive director of Zaytuna Institute in Hayward, CA, traditional Islam is the "plumb line", the trunk of the Islamic tree, if you prefer, whose roots are firmly buried in the soil of Prophethood. Over time, tributaries sprout from the "plumb line" and eventually die out, but the line continues because ours is a tradition based on isnad - sound, authentic, reliable transmission of sacred knowledge. Young Muslims in the West, I believe, are responding positively to the call of "tradition" because they are a tad fed up with the many tributaries that have fractured from the "plumb line." They want to experience an Islam free of ideology, statist or otherwise, an Islam free of political affiliations, organizational goals, and market driven visions hatched in lofty towers by engineers and doctors. Therefore, by "tradition" we mean the "Sunnah" of our Noble Prophet Muhammad, upon him be peace and blessings, in all its timeless, living and sacred glory. The Sunnah here is the worldly manifestation of the divine revelation which has been codified and preserved in the sacred text of Al-Qur'an. [u]To follow this sacred tradition means to stake all claims, whatever they are, in the two sources of Truth: The Qur'an and the Sunnah.[/u] In our Ummah, no one, regardless of what category he puts himself in, will argue to the contrary. Some may choose to stress only the intellectual, cultural, social, or spiritual aspects of the Islamic tradition instead of treating the tradition as an integrated whole. Regardless of what is given priority, it must be based on the explicit "Truths" evident in the Qur'an and the Sunnah for it to be regarded as within the parameters of the Islamic tradition. This tradition is the whole of Islam (al-din) and whenever an attempt is made to compartmentalize or divide it up into edible portions, for whatever reasons, that effort will never survive the test of time. Having said that, we should recognize that those who emphasize one aspect of the tradition may be doing it out of a need and not an attempt to split the tradition into parts. In order for speak of a sacred tradition there must be a model that serves as its reference point. We therefore recognize that the community of our Beloved Prophet Muhammad, upon him be peace and blessings, was established with divine guidance as a model, and at no time in history will there ever be another community like it. Further, the Islamic sacred tradition has been from its inception a living tradition and rigorously documented as such. In order for the tradition to remain valid it has to be transmitted in a way that will stand the test of time. A sacred tradition cannot survive without transmission and the key to transmission is isnad, or sound and verifiable links that stitches each generation of believers to the preceding one all the way back to the Blessed Messenger. Shaykh Hamza Yusuf, has often said that [u]"isnad" is the secret of this Ummah and a gift from Allah.[/u] Without "isnad" the entire tradition could very well collapse. The system of ijaza (teaching licenses) is intricately linked to isnad in that one takes his knowledge from noble men and women who took their knowledge from those who took their knowledge from those….all the way back to that model community and to the blessed Messenger himself, whose knowledge, without a shadow of doubt, came from the Lord of the Divine Throne through his messenger, the angel Gibril, upon him be peace. There is a tested and established tradition aimed at preserving and transmitting sacred knowledge within the overall tradition of Islam. We recognize its validity and importance today especially when the "sacred" has been relegated to an inferior position in our modern educational system. Zaytuna Institute in California, and a host of other well-established organizations in the U.S.A., Canada and the UK, have dedicated themselves to preserving and re-establishing the traditional educational method of teaching the Islamic sacred sciences to the present generation of Muslims in the West. The fact that the tradition must be transmitted to remain valid, necessarily entails that it cannot be static because time does not stand still and the world is certainly not one big snapshot. The established Truths of the Islamic tradition will always confront and must reconcile itself to new situations, events and circumstances. A lot of the divisions and acrimony we find in our communities today is as a direct result over a problem in determining exactly what is an "authentic" tradition. In "Rethinking tradition in modern Islamic thought" Daniel Brown points out: "…it is also evident that tradition is frequently appealed to as a way of defending against perceived innovation, as a way of preserving threatened values. Alternative uses of tradition are thus a major battleground; there is fierce competition to control the process by which the content of tradition is defined, and for modern Muslims, sunna has become the bitterest point of conflict. Thus, the modern problem of sunna arises out of conflict among Muslims over the definition and content of the authentic tradition, and over the method by which the tradition is to be defined." (page 3) The only way to effectively deal with the thorny issue of what constitutes an authentic application of our tradition is to recognize that the mujatahid Imams, and by extension the `ulama who follow in their methodological footprints, are the final arbiters. This applies to fiqh as well as to the other branches of the Islamic sacred sciences. Differences of opinions and interpretations in our sacred tradition is not a sign of weakness in the tradition, but instead, they attest to its richness and complexity. When we live according to the Sunnah today we are preserving our tradition and ensuring its continuity and validity in time by handing it down to the next generation in much the same way as it was given to us by the pervious. The point here is that we act upon the tradition, not impose our modern sensibilities upon it, in the hope that the divine barakah may trickle down on us. Finally, we are aware that the Islamic tradition, handed down to us over the years, is our link to the historic Prophetic community. By living it we are confirming that the way of our noble Messenger is as valid today as it was when Allah The Almighty sent him as a Mercy to all of mankind 1400 years ago. This is what we mean by "tradition" and so when reference is made to the work we do as being "traditional," it is not an attempt to label, but to identify a focus that's broad enough to include all Muslims. Seyyed Hossein Nasr, in his "Traditional Islam in the Modern World" offers the following comprehensive definition of tradition and one that I think works well as a summary: "Tradition is at once al-din in the vastest sense of the word, which embraces all aspects of religion and its ramifications, al-sunnah, or that which, based upon sacred models, has become tradition as this word is usually understood, and al-silsilah, or the chain which relates each period, episode or stage of life and thought in the traditional world to the Origin….Tradition, therefore, is like a tree, the roots of which are sunk through revelation in the Divine Nature and from which the trunk and branches have grown over the ages. At the heart of the tree of tradition resides religion, and its sap consists of that grace or barakah which, originating with the revelation, makes possible the continuity of the life of the tree. Tradition implies the sacred, the eternal, the immutable Truth; the perennial wisdom, as well as the continuous application of its immutable principles to various conditions of space and time." (page 13). The End |
| Re: What is Traditional Islam? |
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| Sabr |
| 07/18/03 at 21:06:21 |
| [slm] MAsha Allah ! What a beautiful discourse and a wonderful reminder. May we all emulate the sunnah and cling to this path of rightousness. Wasslamau alikum |
| Re: What is Traditional Islam? |
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| Nawawi |
| 07/28/03 at 09:58:20 |
| [quote author=Nawawi link=board=library;num=1058457322;start=0#0 date=07/17/03 at 12:55:22]What is Traditional Islam? Shaykh Hamza Yusuf, has often said that [u]"isnad" is the secret of this Ummah and a gift from Allah.[/u] Without "isnad" the entire tradition could very well collapse. The system of ijaza (teaching licenses) is intricately linked to isnad in that one takes his knowledge from noble men and women who took their knowledge from those who took their knowledge from those….all the way back to that model community and to the blessed Messenger himself, whose knowledge, without a shadow of doubt, came from the Lord of the Divine Throne through his messenger, the angel Gibril, upon him be peace. [/quote] This is one of the beautiful things about traditional Islam. It is based on an Ijaza system, which is linked to the [u]isnad of our deen.[/u] So Allah says in the Quran, "Or some trace of knowledge" (46:4) One of the Salafus Saleh Matr ibn Tahmaan al Warraq (d. 125 H) who spoke concerning the statement of Allah, "Or some trace of knowledge" He said, [u]The isnad of hadith.[/u] How beautiful, the ijaza system which is link to isnad is spoken of in the Quran. Which confirms our tradition. |
| Re: What is Traditional Islam? |
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| bhaloo |
| 07/29/03 at 00:50:11 |
| [slm] [quote author=Nawawi link=board=library;num=1058457322;start=0#0 date=07/17/03 at 12:55:22]Seyyed Hossein Nasr, in his "Traditional Islam in the Modern World" offers the following comprehensive definition of tradition and one that I think works well as a summary: [/quote] Its odd that you would mention Seyyed Hossein Nasr, as he isn't even a sunni, but he is a shia. Especially if you want to discuss a topic called"Traditional Islam". Wouldn't it be better to cite from someone that at least uses the same sources? i.e. sunni sources. There has been previous discussions on his views before on the board and the strange things he's said. Its best for one to stay away from him completely. [quote] "isnad" is the secret of this Ummah and a gift from Allah [/quote] This I agree with completely. As for this concept of "traditional islam" , the modern day people I have heard and those that claim to have ijaza in some matters have been those that are the foremost in rejecting the sayings of the scholars of the past, unfortunately as well as authentic ahadith. They throw out the classical books of tafsir. When relating matters they also don't mention the isnad. :( |
| 07/29/03 at 00:52:59 |
| bhaloo |
| Re: What is Traditional Islam? |
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| Nawawi |
| 07/29/03 at 05:12:24 |
| [quote author=bhaloo link=board=library;num=1058457322;start=0#3 date=07/29/03 at 00:50:11][slm] [quote] "isnad" is the secret of this Ummah and a gift from Allah. [/quote] This I agree with completely. As for this concept of "traditional islam" , the modern day people I have heard and those that claim to have ijaza in some matters have been those that are the foremost in rejecting the sayings of the scholars of the past, unfortunately as well as authentic ahadith. They throw out the classical books of tafsir. When relating matters they also don't mention the isnad. :( [/quote] Well I don't know what or who you are talking about so I cannot reject nor defend this statement of yours. Your statement is too vague. |
| Re: What is Traditional Islam? |
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| Nawawi |
| 08/01/03 at 10:20:16 |
| "Shaykh Hamza Yusuf, has often said that "isnad" is the secret of this Ummah and a gift from Allah. Without "isnad" the entire tradition could very well collapse. The system of ijaza (teaching licenses) is intricately linked to isnad in that one takes his knowledge from noble men and women who took their knowledge from those who took their knowledge from those….all the way back to that model community and to the blessed Messenger himself, whose knowledge, without a shadow of doubt, came from the Lord of the Divine Throne through his messenger, the angel Gibril, upon him be peace. " My Comment: This is one of the beautiful things about traditional Islam. It is based on an Ijaza system, which is linked to the isnad of our deen. So Allah says in the Quran, "Or some trace of knowledge" (46:4) One of the Salafus Saleh Matr ibn Tahmaan al Warraq (d. 125 H) who spoke concerning the statement of Allah, "Or some trace of knowledge" He said,[u] The isnad of hadith.[/u] How beautiful, the ijaza system which is linked to isnad is spoken of in the Quran. Which confirms our tradition. This explanation of Matr Al Warraq was mentioned by as-Sakhaawee in Fathul-Mugheeth (1/#) and he affirmed it. And Imaam As Suyuti did likewise in Tabreedur-Raawee (2/160). And it's isnad is Saheeh. Ibn Abbass said, The Messenger of Allah said, "You will hear, and it will be heard from you, and it will be heard from those who heard it from you." (Abu Dawoud- and it is Hasan and some say Saheeh) Here is a hadith from our Noble Prophet (SAW) explanation traditional Islam. Another one of the Salafus Saleh, Abdullah Ibnul-Mubaarak (d181) said, "According to me the isnaad is from our religion. And if it were not for the isnaad, whoever wished could have said whatever he wished." (This isnad is Sahih related by Muslim in his Muqaddimah) Allah says, " Indeed We revealed to yuo the remembrance and We shall preserve it." And the great Maliki scholar Abu Bakr Ibn Arabi said, "And Allah honored this Ummah with the isnad. And He did not give it to anyone else besides them. So beware of traversing the path of the Jews and the Christians, since they realte without an isnad, or else you will be denying the blessing of Allah upon yourselfs, bringing an accusation upon yourselves and you will be saving your postion and sharing it with a people upon whom the curse and anger of Allah has fallen, and you will be trraversing upon a their way." (quoted from Al Kattanee in Fihrisul Faharis (1/80) So let us thank Allah that we still have access to traditional scholarship by way many of the daaee, like Shaykh Hamza Yusef, Imaam Zaid Shakir and and so many others who studied traditional knowledge in[u] Syria[/u], Jordan, Yemen, Maurtania, Morroco, Egypt and throughout the Muslim World. Al Hamdullah Al Hamdullah Al Hamdullah. As our Noble Prophet said, "Truly, Allah does not remove Sacred Knowedge by taking it out of servants, but rather by taking back the souls of Islamic scholars [in death], until, when He has not left a single scholar, the people take the ignorant as leaders, who are asked for and who give Islamic legal opinion without knowledge, misguided and misguiding" (Fath al-Bari, 1.194, hadith 100). So Show thanks and give thanks, and Allah may increase their number, that our children and their children may have a means to get correct Islamic knowledge. |
| Re: What is Traditional Islam? |
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| Nawawi |
| 08/06/03 at 15:51:39 |
| [quote author=Nawawi link=board=library;num=1058457322;start=0#0 date=07/17/03 at 12:55:22]What is Traditional Islam? By Nazim Baksh Therefore, by "tradition" we mean the "Sunnah" of our Noble Prophet Muhammad, upon him be peace and blessings, in all its timeless, living and sacred glory. The Sunnah here is the worldly manifestation of the divine revelation which has been codified and preserved in the sacred text of Al-Qur'an. [u]To follow this sacred tradition means to stake all claims, whatever they are, in the two sources of Truth: The Qur'an and the Sunnah.[/u] In our Ummah, no one, regardless of what category he puts himself in, will argue to the contrary. [/quote] One of the beautiful things I love about the Shuyukh, like Hamza Yusef, Zaid Shakir, the Shuyukh who studied over in Syria and Yemen, Morroco, Maurtania, is they stress and emphasis that we Muslim should stick to the Quran and Sunnah. Oh Noble and Exalted Prophet [saw] stressed the same as well. By saying, "Whoever Obeys Be, obeys Allah. Whoever disobeys me, disobeys Allah." (Bukhari) So whoever does not follow the SUnnah or disobeys our Messenger, is disobey Allah. As Allah says, in the Quran, "Whoever obeys the Messenger verily obeys Allah." (4:80) As Imaam Malik said,"The Sunnah[u] is like the Ark of Noah. Whoever embarks upon it reaches salvation and whoever refuses is drowned." [/u] So following the Sunnah is our way and way of the saved sect. Al Hamdullah for Allah blessing us with these great Daees, here in America, Shaykh Hamza Yusef and Imaam Zaid Shakir and others. For those who are not familar with Zaid Shakir I would highly recommend a lecture that he has entitled Purification of the Soul. I've listended to both Hamza Yusef's and Zaid Shakir and Although both are on the same topic, they have a different approach towards. There is benefit in it. So Go out and get it. Support those who help to spread Islam. |
| Re: What is Traditional Islam? |
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| Nawawi |
| 08/09/03 at 23:07:59 |
| Importance of Isnad and traditional scholarship. Part 1 of 2 ................................................................ Is Isnad (chain of transmission) a requirement for anyone who claims to be a scholar? Answered by Mufti Muhammad ibn Adam, Darul Iftaa (Leicester, UK) >I have read one of your recent articles and I wanted to know what is >the legal requirement for someone to be considered a knowledgable >scholar whom we can take knowledge from. > >Is Isnad one of the requirements and is there any evidence for this >deduced from the sources? > >Also, I have noticed that Isnad is not usually mentioned by the >scholars as a prerequisite for someone to be considered a Mujtahid. >Can one therefore become a Mujtahid Mutlaq without Isnad - i.e. self >taught? Answer: In the name of Allah, Most Compassionate, Most Merciful, There are two aspects to your question. The first is regarding the importance of the chain of transmission (Isnad/Sanad) in relating Islamic knowledge, and the second concerns the status of learning from a qualified teacher. I will attempt to shed some light, Insha Allah, on both of these topics in the light of the Qur'an, Sunna and the statements of classical scholars. Isnad (chain of transmission) Allah Almighty has honoured the Ummah of the best of creation, our master Muhammad (Allah bless him & give him peace) with many special characteristics that were not given to any other nation before. From among these favours is the unrivalled and unique feature of Isnad in relating the various sciences of Islamic knowledge. Isnad was regarded by the early Muslims (salaf) as the first and primary condition in relating any aspect of Shariah even if it was merely relating one word. With this, Allah Most High fulfilled his promise of preserving the Deen which includes the book of Allah, Sunna of the beloved of Allah and the various Islamic sciences that are indispensable in understanding the former two. Allah Most High says: "We have without doubt, sent down the Message; and we will assuredly guard it". (Surah al-Hijr, V.9) The message here refers to the book of Allah and also the Sunna of his blessed Messenger (Allah bless him & give him peace), for whatever the Messenger of Allah (Allah bless him & give him peace) says is from Allah Almighty, for Allah Most High says: "Nor does he (the Messenger of Allah) say (aught) of (his own) desire. It is no less than revelation (wahi) sent down to him". (al-Najm, V. 3-4). The Messenger of Allah (Allah bless him & give him peace) explained both verbally and practically the contents of the book of Allah. The Qur'an is quite ambiguous and limited in stating the laws of Shariah, and the Messenger of Allah's (Allah (Allah bless him & give him peace) duty was to explain these injunctions. Allah Most High says to his Messenger (Allah bless him & give him peace): "And We have sent down unto you the Message (Qur'an); that you may explain clearly to men what is sent for them". (al-Nahl, V. 44). So the promise of preserving the Deen is not restricted to the Qur'an, rather it encompasses the Sunna and also the Companion's (Allah be pleased with them all) understanding of the Sunna and the understanding of those who took from them. Isnad is a unique feature of the Messenger of Allah's (Allah bless him & give him peace) Ummah. No other nation, religion or community can claim or boast to have such rigorous analysis of the various aspects of their faith. Early Muslim scholars examined and analysed each and every statement that came to them, whether it was the statement of the Messenger of Allah (Allah bless him & give him peace), his companions (Allah be pleased with them all) or anyone else. They studied the life and character of those who were part of the transmitting chain (isnad) in the strictest way possible. Thus, the Ummah witnessed an amazing introduction of the `science of studying the reporters of Hadith' (rijal al-Hadith) which was unprecedented and is unrivalled till today. The recording of the names, dates of birth, dates of demise, qualities and characteristics of thousands and thousands of people is something that only Muslims possess. Books such as, Tahzib al-Kamal of al-Mizzi, Tahzib al-Tahzib of Ibn Hajar al-Asqalani, Mizan al-I'tidal of Dhahabi and Lisan al-Mizan of Ibn Hajar are just some examples of this amazing phenomenon. There are also books that are dedicated to preserving the biographies of the Sahaba, such as Tabqat of Ibn Sa'd, al-Isti'ab of Ibn Abd al-Barr, Usd al-Ghaba of Ibn al-Athir and al-Isaba of Ibn Hajar, in which the biographies of approximately ten thousand companions (Allah be pleased with them all) have been covered. Imam Abd Allah ibn al-Mubarak (Allah be pleased with him) said: "Isnad is part of religion (deen), and if it was not for Isnad, one would have said whatever one desired. When it is said (to the one who speaks without an Isnad): "Who informed you? He remains silent and bewildered". (Introduction to Sahih Muslim, 1/87, al-Jami' li akhlaq al-rawi wa adab al-sami' and others). He (Abd Allah ibn al-Mubarak) also stated: "The one who seeks matters of his deen without an Isnad is similar to the one who climbs to the roof without a ladder". Sufyan al-Thawri (Allah have mercy on him) states: "Isnad is the weapon of a believer. When one does not possess a weapon, then with what will he combat?" Sayyiduna Imam Shafi'i (Allah have mercy on him) says: "The example of the one who seeks Hadith without an Isnad is of a person who gathers wood in the night. He carries a bundle of sticks not knowing that there is a snake in it". (Meaning, he gathers and collects all types of narrations, the genuine and spurious, m). Baqiyya ibn al-Walid (Allah have mercy on him) once related to Hammad ibn Zaid (Allah have mercy on him) certain narrations that were void of Isnad. So Hammad said: "If only they had wings". Imam Ibn Taymiyya (Allah have mercy on him) states: "Isnad is a unique feature of this Ummah and Islam. Then from among the Muslims, it is a speciality of the Ahl al-Sunnah wa al-Jama'ah". (The above excerpts recorded by Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) in his excellent work `al-Isnad min al-Din' P. 18-20). These and many other similar statements of the predecessors imply that the early Muslims held Isnad to be indispensable in order to acquire Knowledge. So much so, that in order to relate even one word in their books, they would mention a whole chain of transmission that covered three or four lines. Isnad was not only mentioned in order to narrate Prophetic traditions, rather, it was related for every form of knowledge, such as the exegesis of the Qur'an, stories of the pious and worshippers, incidents of history, etc. After the Prophetic traditions were gathered in the great compilations, such as Sahih al-Bukhari, Sahih Muslim and others, and the compilations in various other sciences, it was not deemed necessary to relate every statement with a chain of transmission going back to its original authority. Rather, it was sufficient to have an Isnad or Sanad going back to the author. The Isnad of the author going back to the original authority would be mentioned in his book. Till this very day, we have scholars from around the globe relating Prophetic traditions and other branches of Islamic knowledge with a chain that reaches all the way to the authors of the books. The six major books of Hadith are generally taught with a Isnad that goes back to their authors, and from them to the Messenger of Allah (Allah bless him & give him peace). Many scholars are seen to travel and make distant journeys in order to acquire Ijazah and a higher form of Isnad. In terms of Isnad with regards to prophetic traditions, the scholars of the Indo/Pak are (perhaps) at the forefront. The science of Hadith is given special attention and almost every student that studies in the various Islamic institutions (Dar al-Ulooms) is blessed with a Isnad in each of the major books of Hadith. Even major Arab scholars are seen to travel to the Indo/Pak in order to acquire Ijazah and Isnad from the great Hadith masters. In terms of other branches of knowledge, such as the science of Tajweed, Fiqh, etc, we see the Arab scholars at the forefront in relating and teaching the various books with Isnad. Major scholars in Syria and elsewhere have a chain in the recitation and memorization of the Qur'an that goes back to the Messenger of Allah (Allah bless him & give him peace) via the angel Jibril to Allah Almighty Himself. The major books in Hanafi Fiqh (and other madhhabs) are taught with a Isnad/Sanad going back to their authors and to Sayyiduna Imam Abu Hanifa (Allah be pleased with him) himself. Books in other sciences are also taught and related in a similar manner. In conclusion, Isnad (or Sanad) is a unique feature with which our Ummah has been blessed. It has always been regarded to be indispensable in teaching and seeking knowledge. Scholars mention, that even today, one should acquire knowledge from a scholar who has a Isnad or at least a teacher who he studied with. Having a complete chain of transmission is not a pre-requisite for teaching. However, what is necessary, is that the one from whom one takes his/her knowledge, is amongst those who studied by other shuyukh. This is discussed further in the following section. End of Part 1 of 2 And Allah knows best Muhammad ibn Adam al-Kawthari Darul Iftaa, Leicester, UK |
| 08/09/03 at 23:14:54 |
| Nawawi |
Madinat al-Muslimeen Islamic Message Board |