1 In the earliest days of my talab, I began reading the Jāmī’.
I read it from cover to cover with the intent of absorbing and practicing as much of the Sunna as I possibly could. This reading affected me very deeply.
2 I have recollection of most of it and until now the ahadīth come back to me, leading my path in so many ways. I was just a beginner then, without the usūli/fiqhī tools to appreciate the genius of Bukhāri on an academic level. I did, however, gain something very special from him
3 There is a Hadīth in which he relates دعاء الاستفتاح for the tahajjud prayer. I think I haven’t found another Hadīth that encompasses as many spiritual meanings as this dua does. I memorized it and then, I recited it at night
When I did this, I felt Imām Bukhāri’s presence…
4 I saw a vision of him standing in the night prayer. He was crying profusely. His tears wet the ground. His feet were aching. He stood for a long time. When I saw him this way, I could not hold back my own tears and his love filled my heart in such a way that I cannot describe.
5 When @FarazRabbani asked about our favorite Hadīth, nothing came to mind, as the (established) Sunna is of a beauty that is indivisible in nature فرد غير منقسم
If I had to choose, though, I would pick this because of the one to whom it connected me.
6 In the West, we put great emphasis on sanad as an indicator of authorization to teach, yet I have seen too many who have a sanad yet no proper attribution to scholarship.
The sanad is not a substitute for sincerity and substance.
The sanad is an outward connection…
7 Yet, when granted a sanad by a teacher with 65+ chains, some the highest in the world, with 10 between him & Bukhari, he told me that he never considered this to be a proof of anything & never mentions it to anyone This, from a senior scholar who has served for over 30 years.
8 His sanad taught me an important lesson and reminded me of a different sort of sanad that Allah granted me directly to Bukhari, رحمه الله تعالى
Even still, when my teacher granted me the ijāzah, I could not hold back my tears.
This is how women study Hadīth.
9 Dearest female students of Hadīth & especially those who feel pain when the Sunna is breached, don’t accord men/asanīd more than what they are worth. True scholars have a sanad in Allah.
Don’t lament how man act or teach. Rather, say — let us show you how it’s done. 🌹
اللهم صلِّ صلاة كاملة.. وسلِّم سلامًا تامًا على نبي تنحل به العقد.. وتنفرج به الكرب.. وتقضى به الحوائج.. وتنال به الرغائب وحسن الخواتيم.. ويستسقى الغمام بوجهه الكريم وعلى آله
• • •
Missing some Tweet in this thread? You can try to
force a refresh
1 Another concern we never discuss is the ‘faith fallout’ from our community’s inability to project the justice & beauty of the Shari’a into our collective problems.
2 Women who otherwise love Allah & Rasūlullāh ﷺ often experience a faith crisis due to their inability to reconcile that love with the absence of upholding Shar’i ideals in our families & communities
Sadly, I receive these complaints often…
3 In times past, Muslims didn’t acquiesce to the Shari’a.
Rather, it’s real-life application strengthened their faith, due to the resonance it created between Faith values & Shar’i values
In the hearts of many women today these two don’t resonate, leading to internal conflict
- Those interested in understanding what the “adab slogan” really means
- and seeking insight into the distinction between stagnant Traditionalism & the eternally-flowing river of the Sunna
Filth in stagnant water renders it impure
As for the River of the Sunna - al-Kawthar - it forever satiates thirst
This is thread is about drinking pure water
ليس الطريق لمن سبق إنما الطريق لمن صدق
“The way is not for those who came before, but for those who are true”
The concrete before the abstract.
I’ve studied with scholars who are brilliant in their fields, of sharp minds not sharp tongues, a disposition softer than silk, impeccable character with women & the integrity of a mountain
1 In my last year of undergrad, I interned at an Islamic School while writing a research thesis contrasting western and Islamic pedagogies.
There was a young boy who was constantly getting in trouble. Even teachers were at their wit’s end
2 After one such incident, he had to sit in at recess. I took my lunch and sat with him. I didn’t say anything. I just made dua for him from my heart. He kept looking at me strangely, wondering why I took the time to sit with him.
I smiled at him and started a conversation…
3 about how terrible it is to be in trouble and how scared I was when it happened to me. His demeanor changed and he became forthcoming. I gradually shifted the conversation to his parents, inquiring as to how they react when he does something wrong…
Why is beautiful conduct to parents so closely tied to Pure Monotheistic Worship in the Quran?
God says : Your Lord has commanded that you should worship none but Him, and that you be kind to your parents (Quran 17:23)
It’s the realization that God doesn’t expect us to be perfect. He expects us to be grateful. This is Ultimate Mercy from Him, for He is Perfect, Exalted above all deficiency, Magnified beyond measure, Holy and Sanctified. He deserves perfection. Instead, he commands to Ihsān.
Parents weren’t perfect, but they cared.
If we don’t want God to take us to account based on “perfection”, but on the goodness of our intentions & recognition of our deficiencies, then let us not set perfection as a condition for treating our parents with mercy and respect.