Who are the 7 Fuqaha of Medina?

These fuqaha are an important source of legislation in the Maliki school, and also important figures for those interested in Islamic legal history to know.

There are six whom are agreed upon, and difference of opinion as to who is the seventh faqih of Medina.

The first is Ubayd Allah b. Utbah. He is one of the seven fuqaha of Medina. He died in 98 AH. He wrote Ghazal poems about love.

The second one is Urwah b. Zubayr Al-Awwam whose father is the husband of Asma b. Abi Bakr. He is the grandson of Abu Bakr Al-Siddiq. He died in 94 AH.

The third is Qasim b. Muhammad b. Abi Bakr Al-Siddiq. He died in 107 AH and grew up in the home of Sayyida Aisha رضي الله عنها, and is also the grandson of Abu Bakr رضي الله عنه.

The fourth is Saeed b. Musayyib. He died in 94 AH. He narrated many Hadith through Abu Hurairah and married Abu Hurariah’s daughter.

The fifth is Sulayman b. Yasser. He died in 107 AH.

The sixth is Kharija b. Zayd b. Thabit. He is the son of Zayd b. Thabit, the famous scribe of the Prophet ﷺ. He died in 100 AH.

The seventh one is debated. Some say it was Abu Bakr b. Abdulrahman b. Harith. His grandfather is a Sahabi. He directly narrated from numerous Sahaba including Aisha, Ammar b. Yasir, Umm Salama, and Abi Huraira. He also died in 94 AH.

Others say it could be are Abu Salama b. Abdurahman b. Awf. He is the son of the Sahabi, Abdulrahman b. Awf. He died in 94 AH.

Others also say it is Salim b. Abdullah b. Umar Al-Khattab. He is the grandson of Umar b. al-Khattab. He dies in 106 AH, according to al-Mubarak.

These fuqaha are of the Tabiyeen, the generation after Sahaba of the Prophet Muhammad ﷺ.

Source: Imam Nawawi’s book Al-Isharat

A person who has barakah in their time will experience this world slowly, being able to capitalize on their living moments, so they come to have a swift reckoning in the next life.

But the person who has no barakah in their time will experience this world quickly, feeling as if time is always wasting and slipping away, and their reckoning will seem longer in the next life.

In the grave you will be questioned on:

Who is your Lord?
What is your religion?
Who is your prophet?

On the day of judgement you will be questioned on:

Your prayers
The rest of your deeds
How you lived your life
How you used your youth
How you earned your wealth
How you spent your wealth
What you did with your knowledge

Things you will not be asked about:

The actions and statements of people you have nothing to do with

How should one pray on an airplane?

Returning to the basics of fiqh in the modern era.

https://malikifiqhqa.com/fiqh/worship/prayer/how-should-one-pray-on-an-airplane/

Malikifiqhqa

How Should One Pray on an Airplane?

First, one should strive to do the prayers while still on the ground rather than pray them while in the air even if it means combining the prayers according to the rules of combining in the madhab.…

Matn Ibn ‘Ashir Course w/ Tayba Foundation

I’ll be teaching Matn Ibn ‘Ashir starting with the section on prayer with Tayba Foundation.

This would be best for students who have done Ashmawiyyah, Akhdari or equivalent though with some catch-up sessions you could directly take this class.

Sign-up here: https://tay.ba/maliki24

When reading ilmi texts you often find commentators say “and it would have been better if he used X word instead of Y”

Students writing commentaries on their beloved teacher’s texts will critique them with respect.

You will find this even on the writings of the greatest awliyā’ like the 4 great imāms, Al-Ghazāli, Ibn Atā’illah and others.

But you will never find any legitimate scholar saying this about a single word of the Prophet ﷺ.

Seeing these corrections of the ulemā’ and awliyā’ in comparison to the complete correctness of the Prophet ﷺ’s words is a sign of the Prophet’s perfection.

[Paraphrased from a talk by our dear Shaykh Ahmed El-Maghīli]

Methods for Identifying the Potential for Reinterpretation in Fiqh Texts:
1. Pinpointing the ‘illah (legal reasoning) behind a ruling: If the ‘illah no longer exists, the ruling may also no longer apply.
2. Understanding the intent of the fuqaha when setting certain conditions: If circumstances change and a different opinion better aligns with the original intent, this may signal the need for reevaluation.
3. Precisely identifying the "wajh al-shabah" (point of similarity) in similies (tashbīh): Accurately identifying the similarity helps assess when context may require a new ruling.
4. Recognizing rulings based on prevalent phenomena of the time: When such phenomena fade or change, the original ruling may no longer be relevant.
5. Noting rulings derived from ‘urf (custom): Since ‘urf varies with time and place, these rulings may need reassessment as customs change.
6. Distinguishing between actual rulings and examples given in the text: Sometimes, the example reflects the context of the author’s time rather than a universal ruling.
7. Considering rulings based on weaker opinions due to contextual factors: A ruling built on a weaker opinion because of the author's context may invite reconsideration in a different setting.

Mastery of fiqh is critical to the ummah’s progress

It is reported that over 1000 fuqahā’ that mastered the Mudawwanah used to attend Imām Abdurrahman Al-Jazūli’s halaqāt in Fes.

The students of this halaqah were masters of the highest text in the Maliki school.

Imagine walking into that halaqah. Any question that you could throw at them would have been answered at once with precision and deep reasoning.

You’re be incredibly fortunate today if you find a handful of people who had mastered a text like the Mudawwanah in one room.

One of the reasons the ummah is consistently behind in frontier issues (eg IVF, crypto) is b/c there are only a handful of scholars who can competently discuss these issues from a fiqhi perspective.

من الفروق بين (الشفا بتعريف حقوق المصطفى) للقاضي عياض و(الشمائل المحمدية) للترمذي:
أن (الشفا) أوصَفُ لصفات النبي صلى الله عليه وسلم المعنوية، و(الشمائل المحمدية) أوصفُ لصفاته صلى الله عليه وسلم الحسيَّةِ.
ولله درُّ البوصيري حين قال:
"فهْو الذي تمَّ معناه وصورتُه* ثم اصطفاه حبيبا بارئُ النَّسَمِ".

تمَّ معناه وصورتُه أي: تمَّت صفاتُه المعنويةُ والحسيةُ.

سيدي فوزي كوناتي

‎Treating the mawlid as if it’s an aqida issue when it’s a fiqh issue is the source of the excesses in disputes around it.

‎من قلّ علمه كثر إنكاره

‎The less one’s knowledge, the more they object.