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Notes from the Sanusiya Course 2022 by Ramzy Ajem
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Notes from the Sanusiya Course 2022 by Ramzy Ajem
Notes from the Sanusiya Course 2022 by Ramzy Ajem
Notes from the Sanusiya Course 2022 by Ramzy Ajem
What are the Logical Rulings of Necessity, Impossibility & Possibility? Answered by Ramzy Ajem12/19/2023 Notes from the Sanusiya Course 2022 by Ramzy Ajem
Notes from the Sanusiya Course 2022 by Ramzy Ajem
Notes from the Sanusiya Course 2022 by Ramzy Ajem
Notes from the Sanusiya Course 2022 by Ramzy Ajem
Notes from the Sanusiya Course 2022 by Ramzy Ajem
From the Student's Guide (Minhaj al-Abideen Summary)
CHAPTER THREE The Third Hurdle: The Impediments (`Awa’iq) Part III: The Shaytan & Muharaba (Combat)
Posted by Ramzy Ajem Notes from the Sanusiya Course 2022 by Ramzy Ajem
From the Student's Guide (Minhaj al-Abideen Summary)
CHAPTER THREE The Third Hurdle: The Impediments (`Awa’iq) Part II: People & Al-Tafarrud (Solitude) 1. What is the point of Tafarrud? 2. What is the ruling of Tafarrud and `Uzla (seclusion)? 3. Is there a lawful way to completely cut oneself off from people for the purpose of worship? 4. Can religious leaders isolate themselves from people? 5. What do religious leaders require most of all in order to withstand the companionship of people? 6. Isn’t communal living encouraged in the Sunna? 7. If one is able to guard his faith and religious practice in times of corruption, should he practice seclusion? 8. Is it possible to live among people while being in a state of solitude? 9. When does companionship triumph over seclusion? 10. What about visiting friends for the sake of God? 11. What will give me incentive to practice seclusion and solitude? Posted by Ramzy Ajem From the Student's Guide (Minhaj al-Abideen Summary) CHAPTER THREE The Third Hurdle: The Impediments (`Awa’iq) Part I: The Dunya & Zuhd (Abstinence) 1. What are the four impediments to worship? 2. What are the four ways to confront them? 3. Why do we need to confront the Dunya with Zuhd? 4. What is Zuhd? 5. How do I get myself to confront the Dunya with Zuhd? 6. What is the legal ruling of Zuhd? 7. How is it possible that something so attractive and delightful can be viewed as dangerously harmful? 8. How can Zuhd be realized if the world comprises things we cannot live without? 9. How do I begin practicing Zuhd? Posted by Ramzy AjemFrom the Student's Guide (Minhaj al-Abideen Summary) CHAPTER TWO The Second Hurdle: Repentance (Tawba) 1. Realization of Shortcomings, Sins and Transgressions 2. Why must one repent from sin? 3. What is the reality of repentance and its conditions? 4. How do I get myself to repent? 5. Is it possible to leave sin altogether? 6. “I know from myself that I shall return to the sin, so I cannot truly repent.” 7. What should I do if I keep reverting back to the sin? 8. What about sins that involve harm to others? 9. Passing the Hurdle Posted by Ramzy AjemIntroduction to the Student's Guide to Minhaj al-Abideen God Most High says, “I have only created the Jinn and Mankind, that they may worship Me.” (Quran 51:56) Worship is the harvest of this life, the foremost achievement of every human being, the merchandise of the saints, the way of those spiritually determined, and the path to felicity and paradise. God Transcendent is He says, “Behold, this is a recompense for you, and your striving is thanked.” (Quran 76:22). The path to Paradise is a path of effort as the Prophet ﷺ indicated when he said, “Paradise is surrounded by unpleasantries, and the Fire is surrounded by delightful impulses.” [Al-Bukhari & Muslim] Imam al-Ghazali in his book Minhaj Al-Abideen ila Jannati Rabil ‘Alameen (The Worshipper’s Way to Paradise) has identified Seven Primordial Hurdles (`aqabat) of this path. Each hurdle requires a specific response from the traveller in his or her journey to Paradise. This classic is perhaps the most concise and beneficial works of Imam al-Ghazali in this field. It is his last written work and well suited for the average seeker of his era. Explaining why he wrote it, the Imam says: “Upon finding these hurdles on the path, we contemplated deeply on how to traverse it, and what a servant will need in terms of attitudes, tools, theoretical strategies and practical approaches, so as to secure his journey by God’s succor without being stumped by its ruinous obstacles […] And so God answered me, as it is He who answers the call of those in dire need, by showing me the secrets of the path, and inspiring me to place down a wondrous order in this book, the likes of which have not been mentioned in all of my previous works.” I have authored this text as a summary guide to Al-Ghazali’s Minhaj Al-Abideen for English speaking students who wish to learn how to travel this path. May God make it a means of success and felicity for anyone who reads it. Posted by: Ramzy AjemAqidatul-Awaam is a poem on the tenets of Islamic belief (Iman) for beginners. The accuracy of the Arabic text, its grammar and vowel markings has been painstakingly checked and verified by Shaykh Dr.Moaaz Safwat Salem through the use of various copies and commentaries. The poem consists of fifty-seven lines in Bahr al-Rajaz (a common metre in classical Arabic poetry). The text is written to facilitate easy memorization and comprehension for the novice. Sections outlining what is necessary, impossible and possible of God and His Messengers are articulated in the way of the Ash`ari theologians but without recourse to rational evidences. The text then continues to elaborate on the six pillars of Iman guiding the reader through a beginner's level of detail, and then concludes with a brief prophetic biography. It has been reported by the author that the Prophet ﷺ instructed him in a dream to recite the poem from the beginning until this line: "وَصُحُفُ ٱلْخَــلِيلِ وَٱلْكَــلِيمِ فِيــهَا كَـــلَامُ ٱلْحَكَمِ ٱلْعَـــلِيمِ". He then awoke from the dream having memorized it. On another occasion while asleep, he saw the Prophet ﷺ again which prompted the Shaykh to recite the poem back to him ﷺ before his companions. After reciting every line they said, "ameen!" Later, when people started to learn the poem from the Shaykh and inquired about its meanings, he found it necessary to add more to the poem. Hence, the Shaykh added line 27 "وَكُــلُّ مَــــا بِـــهِ أَتَى ٱلرَّسُـــولُ فَــحَــقُّــهُ ٱلــتَّــسْــلِيــمُ وَٱلْــقَُــبُــولُ" onwards until the end of the poem making it fifty-seven lines. I have divided the poem into sections, added subject headings to each, and followed it with questions and answers to help my students at Dar al-Burhan comprehend what they memorize of the poem. I have refrained from translating the poem into English in order help students rely on the original Arabic for a general comprehension. The forty-five questions and answers serve as a commentary for students and a teaching tool for teachers. I ask Allah Most High to grant benefit to those who memorize the poem and study the addendum that this needy servant, Ramzy Ajem (may Allah forgive him), has authored. Posted by: Ramzy AjemIn the Name of God the Merciful the Compassionate The great Sheikh, Imām and erudite scholar `Abd al-Bāri al-`Ashmāwiyy al-Rifā`ī said: Some beloved friends asked me to compose an introduction on jurisprudence according to the school of Imam Malik ibn Anas, God be well pleased with him, and so I answered this request hopeful of divine recompense. Posted by: Ramzy Ajem The Mother of Proofs is a primer text, also known as The Succinct Sanusi Creed, authored by Imam Abu Abdullah Muhammad ibn Yusuf al-Sanusi al-Hasani (832 - 895 AH), may Allah have mercy on him, and bring us benefit by him and his knowledge. It has been translated into English by Ramzy Ajem, may Allah forgive him. The Text
The Author of the Text
Posted by: Ramzy AjemSample Slides for Umm al-Barahin “Make things easy and do not make things difficult.” In this HadIith of the Prophet ﷺ lies the great educational foundation that this manual follows. In his commentary on the above mentioned Hadith, Ibn Hajar al-`Asqalani, one of the most authoritative Islamic scholars, noted that: “The content [here] is suitable for new Muslims.” Since the readership of this manual is precisely the new Muslim, we made sure to take this Prophetic guidance to heart. Ibn Hajar continued: “Thus, learning knowledge ought to be gradual. If a subject matter is easy from the outset, it becomes appealing to the one going into it and it also causes him to receive it with delight.” The goal of this book is to present to the new Muslim an engaging and well-rounded explanation of the fundamentals of Islam, the basics of Iman, and the path of Ihsan. Furthermore, it endeavours to provide some key ethical virtues and practical counsels that every new Muslim needs. In order for our pedagogical model to fulfill its objectives, the contents of this book are arranged according to the Prophetic order presented in the famous Hadiith of Gabriel. The elaboration in each section is introductory, personal, and tailored for newcomers to the religion. The language used is clear and deliberately non-academic. Comprehensive proofs and theological details are kept to a minimum. To help the new Muslim integrate into contemporary society, it concludes with a practical lifestyle section based on the rights and responsibilities humans have in relation to God, their selves, and the world around them. To ensure further study, a recommended reading section is also included to direct new Muslims towards authentic and normative religious teachings. One of the challenges many new Muslims face is becoming familiar with the large number of religious terms expressed in Arabic. In order to minimize confusion and facilitate learning, these terms, when used, are repeatedly given succinct definitions and are placed in a glossary at the end of the book. To make this book appealing and relevant to as wide an audience as possible, it is supplied with easy to understand charts, inspiring illustrations and images, and important advice distilled from the experiences and lessons of Muslim men and women who were once newcomers to the revealed path of Islam. Although it is encouraged to study this material with a qualified teacher, the content and carefully designed layout are accessible for independent learners. Specific teachings on purification, prayer, and fasting can be found in the companion volume titled The Revealed Path: First Instructions on Worship. It is hoped that this book will facilitate a better understanding of the religion of Islam for new Muslims, an understanding that enables them to adjust to their newfound faith with a sense of proportion, balance, and moderation. Ajem, Ramzy. (2010) The Revealed Path, A Guide Book for New Muslims. 1st Edition, UAE, Zayd House for Islamic Culture. Posted by: Ramzy Ajem“Make things easy and do not make things difficult.” In this HadIith of the Prophet ﷺ lies the great educational foundation that this manual follows. In his commentary on the above mentioned Hadith, Ibn Hajar al-`Asqalani, one of the most authoritative Islamic scholars, noted that: “The content [here] is suitable for new Muslims.” Since the readership of this manual is precisely the new Muslim, we made sure to take this Prophetic guidance to heart. Ibn Hajar continued: “Thus, learning knowledge ought to be gradual. If a subject matter is easy from the outset, it becomes appealing to the one going into it and it also causes him to receive it with delight.” The goal of this small manual, The Revealed Path: First Instructions on Worship, is to present to the new Muslim and the newly practicing Muslim enough instruction to correctly implement the five daily prayers and the fast of Raman according to the example of the Prophet s and in the least amount of time. In order to fulfill this objective, the following pedagogical measures were taken: a. prerequisite knowledge and technical Arabic terminology were kept to a minimum b. obligatory and recommended elements were presented together without distinction c. answers to rare or exceptional circumstances were excluded d. proofs, reasoning, benefits, and wisdoms related to acts of worship were excluded e. counsels and relevant facts were included throughout the text and kept concise One of the challenges many new Muslims face is learning the wudu and salah correctly along with their supplications and Quranic recitations. To facilitate this, we included an audio and visual aid. Other daily supplications have also been carefully transliterated and gathered in the appendix. Although it is encouraged to study this material with a qualified teacher, the simplified content and carefully designed layout make it accessible for independent learners. It is hoped that this book will facilitate learning the correct practice of the prayer and the fast. Other essential introductory teachings on Islam can be found in a companion volume to this manual titled The Revealed Path: A Guide Book for New Muslims. Ajem, Ramzy. (2010) The Revealed Path, First Instructions on Worship. 1st Edition, UAE, Zayd House for Islamic Culture. Posted by: Ramzy Ajem Sample Page from chapter on Wudu Section I : Al-Ilāhiyāt On Knowledge of The Divinity THE NECESSITIES REGARDING THE DIVINITY Below, in the order of the text, are the principle divine attributes of perfection. The mukallaf is responsible for knowing that they are necessary of God and that their opposites are impossible of Him, meaning that the divine nature necessarily entails, above all, these twenty attributes: a) The first pertains exclusively to the Entity (al-dhāt), termed as as-Sifa an-Nafsiyya (the Self-Signifying Attribute) because Being refers to the very entity of God and not to any ‘added meaning’ that an attribute would normally denote. 1. Being (al-Wujūd) b) The next five attributes are termed as-Sifāt as-Silbiyya (the Negating Attributes), termed as such because their denotations primarily involve negating qualities that do not apply to the Divinity. 2. Unicity (al-Wahdāniyya) 3. Beginninglessness (al-Qidam) 4. Endlessness (al-Baqā’) 5. Self-Subsistence (al-Qiyām bin-Nafs) 6. Transcendence (al-Mukhālafa lil-hawādith) c) The next seven attributes are referred to as Sifātal-Ma`āniy (the Existential Attributes), termed as such because their meanings are positive (wujūdi). Each attribute is a real quality by which the Divinity is eternally characterized. 7. Life (al-Hayāt) 8. Power (al-Qudra) 9. Knowledge (al-`Ilm) 10. Will (al-Irāda) 11. Hearing (as-Sami`) 12. Sight (al-Basar ) 13. Speech (al-Kalām) d) The above seven attributes entail by necessity the as-Sifāt al-Ma`anawiyah (the Quasi Attributes), termed as such because they are names and not attributes (strictly speaking). These attributes are entailed by the Existential Attributes. 14. Living (Hayy) 15. Powerful (Qādir) 16. Knowing (`Ālim) 17. Willing (Murīd) 18. Hearing (Samī`) 19. Seeing (Basīr) 20. Speaking (Mutakallim)... Posted by: Ramzy AjemShaykh Ramzy Ajem, Imam Ramzy Ajem, Risalah Foundation, Masjid Vaughan, Vaughan Masjid, ramzy ajem
There are arguably three overarching aspects to schooling: school administration, school curriculum, and instructional approaches. In the establishment of Islamic schools in North America most of the attention has been placed on the first two aspects with little on the third. This manual seeks to correct the imbalance. Muslims in North America have attempted to develop institutions that adhere to and are guided by school policies and administrative practices that exhibit a uniquely Islamic approach. Although there are certainly distinctions and varying interpretations on how schools should be administered, the vast majority of Islamic schools have policies in place relating to an Islamic dress code, student behavior, and administrative practices such as “shura” or taking counsel as a way of making school wide decisions. Similarly, there have been numerous attempts to develop curriculum frameworks for Islamic schools either to advance the Islamic Studies curriculum, Islamize existing curricula, or to create holistic, character based curricula founded on Islamic principles. The one area that has been relatively untouched, and is arguably most if not equally important, is the training of teachers toward an Islamically nuanced instructional approach. For most Islamic schools today, teachers who have attained conventional qualifications for the profession (i.e. Bachelors in Education or its equivalents) are deemed qualified for teaching in an Islamic school. The common assumption is that the conventional state mandated curriculum is inadequate but the conventional state mandated requirements to teach are sufficient. This is disconcerting in many ways knowing that the Prophet Muhammad s provided a teaching model that has thus far been unharnessed. The oft quoted hadith from Ibn Majah’s collection reinforces this when the Prophet s said: “Verily I was sent as a teacher.” The Prophet Muhammad’s example ﷺ provides a methodology of teaching. His approach in every interaction and moment of his life exhibits a particular rationale. Teaching in all cases implies a particular procedure and approach even if not articulated. Every aspect of teaching, from tone of voice to classroom set up and from instructional approach to method of responding to student inquiries, is based on an underlying approach that is nonarbitrary. What is most important to recognize is that every approach to teaching is influenced by a worldview or an orientation, perspective, or philosophy of education. Sometimes conventional teacher practices are rooted in educational philosophies antithetical to an Islamic epistemology or metaphysical cosmology, and yet are unknowingly adopted by Muslim teachers and Islamic schools. This is not intended to imply that modern teaching approaches ought to be abandoned in Islamic schools. The point being made is the need to acknowledge that teaching approaches are rooted in philosophies of education within which are principles of teaching and learning that reflect a particular philosophy. The challenge for Islamic schooling globally is that Islamic principles have not been articulated, developed, revised, standardized, and implemented. Once such principles of teaching are established, teachers, administrators, and school boards can then use these principles for consistency in teacher training and in establishing approaches to instruction that are grounded in a particularly Islamic vision of education. Ajem, Ramzy and Memon, Nadeem. Principles of Islamic Pedagogy. Toronto, ON, Islamic Teacher Education Program, 2011. Posted by: Ramzy Ajem Shaykh Ramzy Ajem, Imam Ramzy Ajem, Risalah Foundation, Masjid Vaughan, Vaughan Masjid, ramzy ajem
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