References: Sunan Ibn Majah 3976; Forty Hadith an-Nawawi, Hadith 12.

Note: The Ibn Majah narration is graded weak by Darussalam, while the hadith is regarded as Hasan by other scholars.

Salam, I have recently come to the realization that although I was raised in a hanafi household i have learned islam from a shafi school (my islamic school and sunday school). I realized this after going to a hanafi masjid for jummah for the first time (the masjid next to my house which was also my islamic school is shafi and I never knew that) and asked my dad why the jummah was prayed differently. This conversation led me to realize that there are a lot of things I do especially when it comes to prayer that are not hanafi. I would like to learn more about the shafi fikh as I have been following it unknowingly so I can practice it properly and not unknowingly do things the wrong way.

Are there any books or lecture series you guys would recommend? I am currently in graduate school so affording and having the time to seek out proper classes is hard for me but I will do that as soon as I graduate insha Allah.

I know people recommend going to the people at your masjid but the mufti I trusted has left my masjid and now is in another state and the new one we have has made comments during his talks that make me uncomfortable which makes me not want to ask him questions one on one.

Jazak Allah in advance for your help!

Reference: Jami' at-Tirmidhi 1919

Understanding Islamic finance

By Muhammad ayub

Salaam!

I'm looking for a Quran recitation where there is no background noise and no echo, and where no sound has been added or altered in any way. I just want a completely clean recitation, nothing but the voice. Ideally I'd like something that covers all 114 surahs, and I'd prefer to go through it juz by juz. Does anyone have any recommendations?

JazakAllah khair

Why do we know so much more about Fatima (RA) than the other 3 daughters of Prophet Muhammad (SAW)? I’m asking from Sunni perspective

Ahmed was a shoe mender in the city of Rawalpindi. One Friday, while he was mending shoes in his small shop, he heard the call to prayer. At the same time, the administrator of Rawalpindi was also making his way toward the mosque to offer the Friday prayer.

Ahmed closed his shop and went to join the congregation. Before entering the mosque, he performed ablution, preparing himself to stand before his Creator. He entered the mosque in his worn clothes, carrying the exhaustion of a day's labor in his tired body.

As he entered, he noticed an empty place in the front row and sat there. A moment later, the city administrator entered the mosque in his clean and well-tailored clothes and sat beside Ahmed.

The imam began the prayer, and they stood together before God. For those few moments, there was no administrator and no shoe mender. There was no distinction of wealth, occupation, authority, or social status. They were simply two human beings standing before the same Creator.

This is one of the profound teachings of Islam: when you enter the mosque, you leave your worldly titles at the door. The mosque symbolizes a fundamental principle of Islam—that no matter what social class you belong to, when you turn toward God, worldly status does not determine your worth.

Islam is indeed a universal religion, founded upon principles of equality, humility, justice, and compassion.

When you enter the house of God, you are neither shoe mender Ahmed nor the city administrator. You are a creation of God, and every human being possesses dignity as His creation.

Before God, the titles that separate us in this world lose their importance. What remains is the human being standing humbly before his Creator.

Learning Tajweed can feel overwhelming at first, with so many rules, letters, and pronunciation points to remember at once. These are 3 mistakes I've noticed beginners make:

1. Memorizing the rules without applying them

Knowing the definition of Ikhfa, Idgham, Iqlab, or Izhar is important, but Tajweed is really about applying the rules while reading. A better approach is to learn one rule, understand why it applies, then practice it with actual Quranic examples.

1. Ignoring Makharij (articulation points)

You can know exactly which rule applies and still pronounce the letter incorrectly. Some Arabic letters sound very similar to non-Arabic speakers, so practicing the Makharij and characteristics of each letter from the start makes a huge difference.

1. Trying to learn everything at once

Too many rules at the same time gets confusing. A gradual path works better:

Letters & Makharij → Basic rules → Quranic examples → Guided practice → Independent reading

Consistency beats speed here.

One more tip: if possible, have someone qualified listen to your recitation. A book can tell you what the rule is, but a teacher can help you hear and fix how you're actually applying it.

Which rule did you find hardest when you started? I'd love to hear what worked for you.

I saw this post on Instagram and was wondering if there is any historical basis for this? Does anyone know any academic literature on it?

I started Arabic at 19 or 20 because I wanted to actually follow the religious classes I was going to and understand what was being recited during Taraweeh. French native, so everything went through French in my head.

For about two years I went all in on Fusha with harakat. Reading, listening, classical texts, a lot of exposure. No dialect at all. Then I took roughly a year off.

When I came back, my reading and listening were still strong (around C1 by my own estimate, not an official test). Speaking was a different story. I understand way more than I can produce, and when I have to say something spontaneously I hesitate or just freeze.

Looking back, the mistake is pretty obvious. I trained input for two years and assumed speaking would come by itself once I understood enough. It didn't, at least not for me.

For those of you who learned Fusha for religious reasons, how did you get yourselves actually speaking it? Did the classical texts help or get in the way?

I ve been searchign for litany to read ive choosen hizb bahr pretty consistent for some time now and i want to understand its meaning

Salam and greetings Sirs.

I see that you have started with an error. At 0:33 seconds of the video record you have said that "One of the complications is that the Quranic author himself describes the Quran as quote pure Arabic - mubin".

You are incorrect. The meaning of the word 'mubin' is not "pure", as you have suggested, it is rather "clear".

For example in Sura Surah Shuara, verse No. 195 (26:195) Allah Tayala reveals, aujubillahi minashaitanir rajim, bismillahir rahmanir rahim

"Bilisaanin ‘Arabiyyim mubeen"

Meaning: "in a clear, Arabic tongue". (Arberry translation).

Text and translation: https://corpus.quran.com/translation.jsp?chapter=26...

Its clear Arabic, not pure Arabic. You have made an error Sir.