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Students and Pre-existing Mindsets

Students must understand that the company they keep, whether during or before their studies, can have a significant impact on how they think about and view topics. I remember a student at the Islamic Institute where I studied who thought most teachers and students were deviants. He refused to eat the meat given at the institute's meals. This unusual behaviour went undiscovered until his senior year, when other classmates started to notice it. Eventually, this led to his dismissal from the institute.

This scenario demonstrates how preconceived assumptions, when left unchecked, can isolate a person and limit their capacity to interact with others. Students who come to their studies with preconceived notions are unlikely to change until they meet teachers who can academically question those ideas while also attempting to understand where they came from.

This is especially true for prominent teachers who have a huge following. Individuals with strong and, at times, rigid viewpoints on many matters are frequently found among their students. These attitudes will undoubtedly impact how those students perceive texts, interact with their communities, and advance their understanding of issues. Everyone approaches knowledge from their own unique perspective, and while this is natural, it is critical to cultivate a mindset that avoids extremes.

Studying under teachers who emphasise the value of research, rational thinking, and critical thinking within the context of their subject is, in my opinion, the greatest approach to striking this balance. Such teachers push students to articulate their findings while also challenging them. On the other side, if a teacher emotionally drives a student's developed views while leaving little possibility for discussion from various perspectives, that student is unlikely to develop into a fair and balanced scholar.

This dynamic explains why experts frequently hold opposing views about certain individuals, groups, political ideologies, or schools of thought. The foundation created throughout their studies—through the people they engage with and the teachers they learn from—influences how they handle these difficulties later in life.

The Need For Student-Centric Teachers

Studying Islamic sciences is one of the most noble pursuits, as it equips students with the tools they need to interact closely with sacred texts and develop critical research abilities. However, the way these subjects are commonly taught today can make it difficult for pupils to realise their full potential. While the methods passed down through decades have clearly been helpful for many, there is still room to alter how we teach these subjects to better meet the requirements of today's students.

One of the most significant issues I've found is that many lessons rely largely on teacher-cantered lessons, in which the teacher speaks and the pupils passively listen. Visual aids, such as whiteboards or diagrams, are rarely used, even for concepts that are naturally abstract and difficult to grasp.


I remember sitting in classes where the teacher would explain a topic, but I couldn't imagine it subsequently, I was unable to understand the details. For example, when studying classic literature like Qudoori, the lack of a clear visual explanation frequently left me confused, and I had to seek additional assistance outside of class to fill the gaps.

I once expressed this issue to a friend who was also a teacher, describing how difficult it was to follow along without visual aids or interactive approaches. His remark surprised me.

He pointed out that this was how their teachers had taught them, and because it had been done before them by senior scholars, it could not be dismissed. I wasn't sure if he was actually supporting this approach or simply uninformed of how far educational approaches have progressed. In any case, it made me wonder: would the great scholars of the past have ignored current techniques if they had access to them?

Teaching, like every other field, changes. Medicine, engineering, and even writing are continually evolving as new procedures and insights arise.

Why should teaching the Islamic sciences be any different? Holding onto approaches solely because they were employed in the past, without examining whether they are still beneficial, risks restricting students' potential. How many bright minds have struggled or even given up because the tactics utilised did not appeal to them?

This is not to argue that we should abandon established approaches. There is beauty and depth in the way information has been passed down, and it should be honoured. But preserving tradition does not imply denying innovation.


Imagine integrating traditional concepts with modern tools, such as illustrations to break down complicated Fiqh decisions or interactive activities to educate Nahw. The end solution would not only commemorate our legacy, but also make learning more exciting and effective.

Teachers play a critical role in shaping the future generation of academics, which comes with the obligation of always refining their approaches. Getting feedback from students on what works and what does not is a simple but effective technique to improve. Trying new tactics, such as promoting debates or using visual aids, can have a big impact.

Even minor alterations, such as sketching a critical point on the board, might help students engage with the content in ways that a lecture alone would not.

The Prophet Muhammad (peace be upon him) was the best teacher, and his example demonstrates that being an effective teacher requires being straightforward, approachable, and adaptive. If we treat teaching as a profession that changes over time, just like any other discipline, we can ensure that students are not only learning but also thriving. Passing down sacred information is one of our most important tasks, and doing so in the best way possible demonstrates our commitment to conserving and honouring that knowledge.

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Why does evidence matter?

Every scholar's statements about the deen must be supported with specific evidence; otherwise, they are worth nothing. This is because the Messenger, peace be upon him, received revelations from Allah, the original source of Islam and was instructed by Allah to convey it to the people. As a result, everyone else who discusses the religion in any manner has to cite the original source, either directly or indirectly. This protects Islam against human manipulation, which is a threat to other religions and ideologies.

Every work authored by an Islamic scholar includes references to support its arguments. This enables other academics to evaluate his work and draw attention to points that they may find troubling. For everyone's statements to be scrutinised, even the criticism needs to be backed up by proof. I recall that for the first time, one of our teachers told us about Imam Malik's statement that everyone's words are open to criticism, with the exception of the Messenger of Allah, peace be upon him.

One might wonder why another scholar might not put an end to the argument and accept the hadith if somebody else quotes it.

The reason behind this is that a hadith is a record that has been carefully transmitted by people, some of whom are trustworthy and others who are not. As a result, certain hadiths have been discounted because they cannot be properly attributed to the Prophet, peace be upon him. Even if this hadith is accepted as authentic, it may still conflict with other reports, necessitating a method of balancing them or favouring one over the other.
in contrast to the companion who heard the Prophet of Allah peace be upon him firsthand and comprehended the precise meaning and intent of his words. He wouldn't be able to interpret anything here.


The necessity of having a system and methodology to verify an argument arises from this academic approach to how to validate a report and how to make sense of issues that can be viewed from different perspectives.
In the absence of such an approach, or to put it another way, if researchers simply cited any book or expert without knowing their methodology, rationale, or proof, it would be a collection of assertions used to bolster any argument, whether it were true or not.

Even if they were to cite proof, the average person lacks the academic expertise necessary to distinguish between the arguments made by the opposing sides of a discussion.

In most situations, the average person lacks the qualifications to come to this conclusion on their own, even if they think person X won the debate. They may be struck, at most, by the way X articulates or by the way they cited certain textbooks. To put it bluntly, they are unable to evaluate the evidence presented to them by a scholar, even though it may somewhat satisfy them.

Asking someone they trust to be knowledgeable and honest in the community and heeding their advice is all that is required of the normal individual.

If the school is the same, why are disagreements between two Muftis?

By definition, fiqh entails knowing the speaker's intention in addition to understanding what they are saying. When a speaker is speaking to a thousand people in the audience, not all of them will comprehend what they are saying. While some of the statements will be extremely specific and unambiguous, others might only be understood by a select few. This is seen as one of the main causes of the inevitable occurrence of disagreements in all spheres of life, including parental guidance, governmental regulations, and even divine revelation. The Prophet, peace be upon him, fostered an appreciation for diversity in areas that the religion did not categorise. prize.

He would even say, "For him is reward," praising the expert who attempted to reach a decision even though his response might not have been the best one. Although the scholars felt a great sense of responsibility to Allah for their lack of vigilance, this idea set the groundwork for them to respond to people's enquiries.
Steps were sought to reduce errors as much as possible so that such attempts might be carried out for Allah's sake and not be allowed to be controlled by desires. Schools of thought emerged as a result of the definition of values and dedication to communal Ijtihad.

The schools offered insight into how the religion was applied in the actual world and acted as a simple means of understanding its foundations, which are the Quran and Sunnah.
They were free to voice their disagreements on any topic that was brought up and addressed. One of the best examples of the distinctions between scholars from different eras is the Hanafi school. The distinctions between Imam Muhammad, Imam Abu Yusuf, and Imam Abu Hanifa are well known to anyone who has studied the early fiqh text Qudoori. As a student, I was always intrigued about the reasons behind their disagreements with their teachers and how these disagreements influenced how later Hanafis viewed differences as a major issue throughout the history of Fiqh, even to this day.


Whether it's the rulings of taking pictures, cryptocurrency, beard length, or the beginning of Ramadan, to mention a few, the fact that these issues are examined from different perspectives of fiqh is one of the things that causes two experts to disagree on a single issue. When drawing conclusions, scholars will consider a variety of factors, including the writings of previous experts, the books' rankings, the dominance of one viewpoint over another, outside social and political constraints, and the influence of other sciences. While some experts may look at their own guild of scholars, others may adopt the stance of some of their more senior teachers.

While others may recognise the range of interpretation in particular scholars' writings, others may even feel compelled to take the recorded fatawa of scholars more literally. This will unavoidably make certain viewpoints appear less accepting of other viewpoints and others to be more accommodating. Since ijtihad has always been a defining characteristic of schools, and the Hanafi school is no exception, the disparities will never completely vanish from the school.

One of the things I find most fascinating about Imam Ibn Abideen is that, even though he takes a firm stand on many opinions, he nevertheless addresses those of others and makes every effort to interpret them in a way that best fits his own. When, however, it isn't affordable, he will identify it as not being the right viewpoint. People can therefore understand the causes for differences if they are encouraged to be tolerant of the opinions of other knowledgeable academics, even if they are not shared.

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The Critical Function of Academic Integrity in Writing

Books are an extremely powerful tool for experts and students to share their knowledge and ideas with the world. Nobody is born as a writer, particularly when it comes to subjects that are highly complex and specialised. When I read a scholar's work, I occasionally pause to marvel at the amount of work required to compile the ideas that are included in the words and sentences.

To convey the ideas in the most precise and efficient way possible, each sentence would have been meticulously crafted, reviewed several times, and then changed.

Some people are naturally gifted writers who can produce pages and volumes in a short amount of time. Regretfully, the majority of us must acquire and cultivate this important skill over time.

Students should set aside time to master good writing techniques because of this. Only a select few people will find someone who is unable to write appealing. On the other hand, someone with strong research and writing abilities can communicate their views and experiences to a larger audience.

I learnt that occasionally the audience quotes a book and gives it acclaim to others, even if they may not have read it or may not have fully comprehended it. To the point that they would discuss the book's authors with assurance without having done any analysis. I recall a teacher of mine complaining about the fact that many graduates mention texts like Fath al-Baari, al-Tahrir wa al-Tanweer, or Radd al-Muhtar without really reading the books.

It is regrettable that many graduates today will either not try to read these works firsthand or will not be able comprehend them. Instead, the years spent studying the Dars Nizami make them no more than the typical reader of articles and translations.

Any rigorous Islamic curriculum ought to naturally generate critical thinkers who are aware of the boundaries of study, are able to balance opposing viewpoints, and can recognise the disparities between them. It is only admirable to have a preconceived opinion and make a concerted effort to substantiate it with references when that opinion is unambiguous and does not allow for alternative perspectives.

There are a lot of authors and compilations in the world, but sadly, many of them haven't made any significant contributions.
Acceptance from Allah is unquestionably essential to everything in life, particularly when attempting to serve the deen.

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Prep for 5 surahs course this Saturday inshallah

The Journey of Fiqh is Crucial

Fiqh challenges students to extend their limitations by interacting with conversations of early experts and making sense of how they apply to ever-changing situations. When I initially started studying a book of Fiqh formally, it appeared that the author was talking about a society that I couldn't see around me, as well as topics that were split up like a mosaic that needed to be pieced together to view the larger image. I'd spend hours a week trying to read the handwritten footnotes, with some success and others leaving me much more puzzled than when I started.

A senior student once advised me, I recall, to read the text several times over anytime I was having trouble understanding it until it began to make sense. The advice, which was surprisingly effective most of the time, greatly improved my comprehension of Arabic texts and was more helpful than the fiqh component. I had a feeling that learning fiqh would be difficult, and as the years passed, I realised that the journey of fiqh was more important than anything else. Just when you think youve grasped fiqh, you run into with questions, the application of a principle, or anything else related to it, as I mentioned at the beginning.

Unquestionably, one of the most important things that helps a student advance is a trained teacher who can also impart knowledge to them while encouraging their interest in the subject. He knows just what and what not to elaborate on in class, how to frame the conversation, how to push students to ask the right questions, and how to appropriately answer them all while not overloading them with information.

The best method for gaining an advantage in intellectual growth of fiqh is by far this.
However, one should not give up if they do not have such privileges or have teachers of varying calibre; Allah will provide opportunities to those who truly wish to gain knowledge of fiqh. Never give up and always try your best, inshallah.

Unfortunately due to not feeling well there won't be Hidayah class today.
Inshallah class will resume next week

كيف تستفيد من كتاب الهداية ؟

كتبه لياقت زمان غفر له ولوالديه

من أشهر الكتب عند الحنفية هو للأمام المرغيناني المسمى بالهداية . يعتبر هذا التصنيف شرحا لمجموعة من كتابين مختصر القدوري والجامع الصغير رغم الفرق بين كلا المتنين حيث كان أولهما لا يستغني عنه مكتبة من مكتبات الفقيه الحنفي ألا وهو المتن المتين الذي احتوى معظم المسائل بابا بابا وقد نال القبول عبر التاريخ عند كل من أراد الغوص في المذهب الحنفي فإن مسائلها تتضمن الفكرة الحنفية إذا صح التعبير فلما صار صيته في الآفاق شمر العلماء لشرحه وإبراز ما فيه من الأصول والأدلة ومن جملة من تصدى له هو الإمام المرغيناني ولكن رأى أن يضيف إليه ما فاته من مسائل الجامع الصغير لكاتب المذهب صاحب أبي حنيفة محمد بن الحسن الشيباني فإن كتابه هذا كان عمدة القضاة والفقهاء في طريقة التفقه قبل مختصر القدوري ورغم قلة ما فيه من مسائل كل باب كانوا يتلقون التفقه كابر عن كابر لقرب العهد من أئمة المذهب فكان الكتاب يتمثل إشارات إلى تلك المعلومات المتوارثة .

ولكن لما طال الزمان وقبض الفقهاء وكاد أن يدفن ما في صدورهم معهم احتاجوا إلى من يشرح لهم الزوايا والخبايا فنهض أمثال صاحب القدوري وشمر عن ساعد الجد وأتى بما يغنى ويشفى الغليل وإن كان لا يبلغ شأو الأمام محمد.

فالهداية كأسمه تهدى قارئه إلى استدلالات الحنفية وتمرنه ليتلقى منها طريقة التفقه ومعرفة تطبيق الأصول والتأويل عند الحنفية . فالذي يقرأ الهداية ينبغي أن يكون على علم من أسلوبها في سرد المسائل وإلا فلعله يقرأ كل ما بين دفتيه ولا يحصل منه إلا نسخة أخرى في ذاكرته. وللأسف هذا شأن تدريس الكتاب في كثير من المدارس يحلّ الاستاذ المتن أو يترجمه ويكتبه الطالب بيده في دفتره وهكذا الحال في كل مسئلة من غير أن يسقى قلبه الفقه مباشرة فيصدق عليه القول الناس كالإبل المائة لا تكاد تجد فيها راحلة .

فكيف إذاً يستفيد الطالب من كتاب الهداية ؟

اعلم أصلحك الله إن المذهب الحنفي ليس منحصرا في هذا الكتاب فحسب ولا الفقه بأسره يؤخذ من مورد واحد بل يعتبر هذا الكتاب مدخل عظيم ليتعلم استدلال الفقهاء وتطبيق قواعدهم وضوابطهم . فإذا عرفت هذا فأول ما تقدم عليه في كل مسئلة أن تعرف الآيات التي كانت مطمح نظر الفقهاء حول المسئلة فيميز بين الأمر والنهي خاصها وعامها حقيقتها ومجازها وهل خفي منها شيء أم كان محكم المراد وغير ذلك وهذه الأصول التى تدرس تعصم مراعاتها الفهم عن الخطأ في نصوص الشريعة والأصول تقضي ولا يقضى عليها.

فإذا أحطت أيها الطالب بما قلنا فاسمع إلى عرض كل إمام مستدله ثم ما رجحه صاحب الهداية ما له وما عليه يرسخ عندك طريقة النقاش ولا تنسينّ أن جلّ ما كتبه المرغيناني من استدلال فإنما هو من صنيع المتأخرين من الفقهاء وقلّ ما كتبه الأولون فلهذا تجدهم يختلفون في بيان دليل دخول المرفقين والكعبين في الوضوء وكثيرا ما يغتر الدارس حيث يعتقد أن كل ما أتى به صاحب الكتاب عين ما قال به الإمام أبو حنيفة كلمة كلمة كأنّ النعل طابق النعل

وبعد كل هذا أيها الطالب العزيز لم يبق لك إلا معرفة ما قال المتأخرون في تلك المسائل والتخريجات على ما قال الأئمة لما لم ينصوا عليه وفائدة هذا أن التخريجات توضح لك أسلوب التطبيق في النوازل والمستجدات لتغير الزمان والمجتمعات وتطور علوم الطبيعة والطب. وهذا يحتاج إلى مقالة أخرى ليس هذا محلها

وفي الختام كتاب الهداية عُويلِم مليء بعلم الفقه ولا يمكن أن يستوعب ما فيه بقراءته مرة ولا مرتين ولكن بمزاولته و التدبر في الاستدلال والفروق بين المسائل.

Apologies I won't be able to have livestream today
I'll try to do it tomorrow evening inshallah

The student may comprehend the challenges that the Hanafis of later times faced, as well as how this hierarchy of viewpoints led to the application and journey of each case in point and masalah, producing branching off new situations.

Theoretical differences among the author's contemporaries gave the Hanafi school a degree of flexibility in allowing jurists to voice preferences for previously held opinions.
If a student is unfamiliar with the author's preferred positions of authority and points of view, they cannot be considered to have thoroughly studied Hidayah.

In conclusion, I believe it's imperative that students comprehend the author's writing style and his contributions to the discipline of fiqh, particularly when evaluating it to other works that are very similar. Once a learner has a firm grasp of these ideas, they will find it easier for one to navigate the material.

All things considered, studying the book Hidayah offers Hanafi fiqh students a priceless chance to be marvelled at the degree of scholarly integrity and meticulous observance of tradition.
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How can one benefit from studying the book Hidayah in Hanafi Fiqh?

One of the most well-known books in the collection of Hanafi fiqh texts is Hidayah. The primary text, on which the author of Hidayah prepared his commentary, includes portions from Imam Muhammad's al-Jami al-Sagheer and the Qudoori manual, written in the fifth century A.H. While Qudoori and al-Jami al-Sagheer are fundamental in outlining the key stances of the school for each chapter, they are limited in offering rationale and justification for the opinions expressed.

In his work, the author of Hidayah aims to logically defend each case discussed and shed light on the reasoning behind each matter. Furthermore, in order to contrast other views held by jurists he makes cross-references between the opinions of scholars from within the hanafi school and those ouside, primarily those of Imam Shafi.

This enables the reader to see how each jurist arrived at their decision and how other scholars discussed their arguments. Although the author does not present counterarguments from each jurist, it is nevertheless a valuable exercise that helps the reader understand how jurists interacted with one another.

In what way, then, should a student approach this book to get the most out of it?

First and foremost, it should be mentioned that the book is a Hanafi Fiqh treatise. This basically means that when all words are removed, the underlying thoughts and ideas that unite to form the given scenario or theme remain and can be thoroughly explored.

Thus, the main goal is to locate pertinent evidence that is subject to jurisdiction—that is, Quranic passages that address the problem. If they have a firm understanding of the verse's language in all of its varied facets, this enables the student to easily determine what may and may not be included, such as labelling it fard or haram, or the degree to which a broad word can be constrained.

After comprehending this, the student concentrates on the passages that can be further explained by reports and the views of the Sahabah. After finishing, the learner will be able to identify the sources that were utilised to build this case and masala.
However, since this is fiqh, a profound level of knowledge and a thorough examination of the reasoning behind each decision are necessary. Investigating the ‘hows’ and ‘whys’ of this decision and determining its consistency with prior similar rulings will be necessary.

Conversely, viewing individual masala as isolated and separate from the broader context fails to provide a coherent explanation. If there is such a strong emphasis on rationality, one could wonder why it was necessary to cite passages and narrations. The answer to this is that the former can be thought of as the essential framework and foundations without which stability cannot be maintained throughout time. The reasoning behind it plays a similar role to the invisible rules that enable the structure to form and function, which may be formalised by dissecting the entire thing.

The rationale can only be effective when it can be consistently demonstrated throughout a chapter or even multiple chapters and pass the debate test. Naturally, the frequency at which a certain usool is used in a particular context will differ from another based on a variety of factors, including the type of textual evidence that supports the debate and the nature of the subject under discussion.

Once all of this is understood, the student can explore how subsequent Hanafis, specifically the Mashaikh [Hanafis of the third and fourth centuries], addressed additional issues that prior experts had overlooked.

As the heirs of the founding Imams' writings, the Mashaikh, may differ from one another on certain matters, yet their judgements should nonetheless be carefully taken into account. By now the student should be able to discern between the founders' inferred overlaying positions on matters on which they stayed silent, and the Mashaikh's contributions to the clear-cut opinions of the early founders.

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Not Every Reader Is The Same

Reading a book and deriving value from it can vary greatly from person to person, in my experience. First-time readers seldom comprehend all the author has written, particularly if the work is divided into several volumes. Even when someone is reading a book and taking thorough notes, they are essentially copying and pasting what the author says and may even believe that they have learnt something new.

Of course, all that a reader learns from a book is worthwhile and deepens their understanding of the subject at hand. The material then starts to sink in and become a part of the long-term understanding after reading the book several times, especially if the reader also reads other sources and has discussions with people. When someone with years of experience teaching and researching a certain subject picks up one of these books for the first time, it won't be a particularly exceptional reading.

Instead, because of all their knowledge, people are able to recognise the author's level of skill in the field and comprehend not just what he has written, but also where he is coming from. This kind of reader will have questions and objections, which turns reading into a critical analysis of the text rather than a simple process of absorbing information.
I can speak from my experience when I suggest that taking notes while reading books on complex subjects is crucial.

Writing down any questions you have while reading is also highly beneficial, even if the book doesn't provide the answers. This can spark your interest in the topic and perhaps even turn it into a passion that you pursue later in life. Lastly, dedicated readers usually read a book more than once. You will gain a deeper understanding of the subject matter and the author's perspective with each reading of the book. It's not necessary to agree with the author on what they write all the time.

فكرة الفقه عند الحنفية

فكرة الفقه عند الحنفية هي فهم الفقيه مراد الشارع فيما يتعلق بالأعمال والأقوال .

وقد جمعه الفقهاء في مصنفاتهم فسموها ب"مسائل" وذلك أن الفقه أو فهم الشريعة من أول يوم كان بشكل سؤال وجواب كان الناس يسئلون عما جهلوا وأجيبوا فدونت تلك الأسئلة والأجوبة ثم بعد مرور القرون أخذوا يضيفون إليها مسائل ابتنت على تلك المسائل التي ناقشها قدماء المذهب فتتراكم المسائل ويزداد عدد الصفحات حتى يصبح عندهم موسوعات ضخمة

وكل ذلك يدل على أن همّ الفقهاء لم يكن مجرد جمع المسائل فحسب بل كانوا يتوسلون بها إلى وضع خريطة في الذهن لترتبط كل مسئلة بعضها ببعض كأنهم ينظرون إلى صورة مكتملة بها تسر الناظرين

فالفقه مثل احجية الصورة المقطوعة فكما أن الأحجية تحتاج إلى وضع كل قطعة في الموضع الذي يناسبها تماما وإذا وضعت في غير ذلك الموضع الملائم لشكله فسدت الصورة ولم يتبين للناظر الصورة صحيحة فكذلك الفقه إذا لم يعرف الطالب موقع كل مسئلة أصبح يشوش عليه الفقه ولا يظهر له تناسقه وإنما يرى تعارضا بين الأقوال لا حل له إلا التسليم والسكوت

فالتناسق وربط كل مسئلة بأخرى لا يمكن إلا إذا كان لها هيكل كبير يجمع كل جزء بأصول دقيقة مستمدة من القران والسنة وخيار هذه الأمة من الصحابة والتابعين فإنهم مهدوا الأصول وأنزلوا كل مسئلة منزلتها في أبواب الفقه كالوضوء والصلاة و النكاح والبيع والسير وغيرها.

فالمسائل تدل على الأصول والقواعد والمعاني التي كانت مركزة في صدور الفقهاء

فإن قال قائل: كيف يكون حفظ تلك الأصول والقواعد لمن جاء بعدهم فإننا نرى أن مرور الزمان وتغير المجتمعات قلما يسلم لها الأصول من تحريف والخطأ في فهمها وسوء التطبيق ؟

قلنا :أن تقديم الأصول في صورة "سؤال وجواب" قد كفانا هذا. فإذا قرأ الطالب هذه المسائل فهِم أولًا ما تحير فيه السائل ثم عرف جواب الفقهاء وكلما قرأ الأمثلة المتشابهة بتلك اتضح له فروق ما بينها مثل ما ذكروا في مسئلة المياه التي يصح بها الوضوء فقالوا نص الشارع على كون الماء المنزل من السماء طهورا ولكن لا يفهم من هذا حكم الماء المختلط بغيره مثل الصابون و الشاي والزعفران وهل يبقى ماء إذا تغير لونه وطعمه ورائحته هكذا يتذاكر المتفقه الصور المختلفة حتى يصل بها إلى الأصول والمعاني التي تقضي على تلك الصور

ولكن مهما غفل الطالب عن معاني كل باب ولم يتجاوزها ظن الفقه مجرد فهم المسائل وحفظها كأنها غير مدرك بالعقل عشوائي يتناقض في ذهنه بعضها مع بعض فأنّى يرغب في هذا طالب الفقه ؟ فلا يلام إذا أصبحت المذاهب الأخرى لديه أكثر ميلا وتعقلا

أما إذا سار في المذهب الحنفي سيرا كما ذكرنا اطمئن إليه قلبه وصار عقله يتوقد كلما يعرض له سؤال وشعر بأن الشريعة تناسب كل مجتمع ويمكن تطببقها في كل زمان مهما تطور العالم .

ومن أفضل الكتب لمن أراد أن يتعلم فكرة الفقه عند الحنفية هو كتاب القدوري فإن مسائلها تتمثل أصح ما تنوقل عن الأئمة فتتضمن تلك الأصول الدائرة في أذهانهم وإذا أتقنها سهل عليه فهم ما كتبه كل ما أتى بعده من الفقهاء وعرف موقع كل ما قالوا ولم يختلج في صدره شيء من تعارض الأقوال

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The Purpose Of Fiqh Study

The study of Fiqh in the Hanafi school is to grasp the lawgiver's meaning in topics concerning actions and expressions.The lines of text in books dedicated to explaining fiqh are known as masail, which loosely translates as questions or scenarios. As the years passed, jurists began to introduce new problems and scenarios into this ever-expanding encyclopaedia of laws and rulings.
This demonstrates that there is a strong emphasis on not only collecting masail and cases that have been transmitted, but also striving to map out all of the missing pieces of the puzzle.

Just like a jigsaw puzzle, each piece has a spot where it fits exactly, and attempting to position it anywhere else will result in pieces appearing out of place. By laying out a methodology based on the language of the Arabs around the time of the Quran's revelation, the widespread practice of the early generation, namely the companions and tabieen, and the observable consistency in the rulings and laws, the hanafis were able to produce a robust approach in giving a sensible structure to all matters from wudu, salah, hajj, nikah, trade, and international law.

All of this was preserved in a creative way by offering scenarios and questions that allowed teachers and students to learn through practical examples. The teacher introduces the subject in the form of questions or case studies at hand and carefully guides the students by emphasising what the Hanafis look for and contrasting analogous examples.

To illustrate, the hanafis say that the lawgiver only permits ritual purification with water from the sky above. This would imply that the water must be free of any additives that modify it into something other than water. By examining various variables such as earth-based substances, beverages, and squeezed juices, they can compile an extensive array of scenarios that can be linked back to the overarching theme and concepts of using water. Engaging with these questions and scenarios helps learners acquire a grasp of the underlying concepts that underpin this and comparable cases.

Once this is achieved, they can effortlessly adapt it to other topics, like examining a tree's branches and determining the type and structure of the trunk from which they grow. On the contrary, if students view the questions and situations as the end goal of the fiqh books, they are likely to struggle to see the binding themes and overarching principles behind them, resulting in a lack of harmony in the overall pattern of fiqh. Not to mention the apparent contradictions in the viewpoints of different jurists.

The book Qudoori is an ideal text for students to learn about this concept of fiqh. There are just enough scenarios and questions in each chapter to enable students to gradually refine their understanding and fully explore all the concepts. After one has a firm understanding of this text, it is easy to place it within the lineage of later Hanafi writings.

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