KR

Here's a funny anecdote from Sh. Yusuf al-Qaradawi: He says a scholar once told him that he visited a country and found a pile of stones in their washrooms. He asked the people there the reason behind that and they said, "We use the stones to clean ourselves, reviving the Sunnah (i.e. this is what the believers did in the time of revelation)." Sh. Qaradawi says if these people truly want to "revive the Sunnah" in this way, they should lay down pebbles in mosques "following the Sunnah"; leave mosques open with no doors, allowing dogs to come in and out "following the Sunnah"; and to build the roof from palm leaves and fibre and to use oil lamps "following the Sunnah"! 😂

مثال کے طور پر امام ابن نجیمؒ تقلیدِ شخصی کے زبردست قائلین میں سے ہیں

Source: https://alsharia.org/2026/aug/hanfi-usooli-manhaj-4-dr-muhammad-mushtaq-ahmad To this day we have retarded analysis like this being pumped out. For the umpteenth time, Egyptian Hanafis and TS are like oil and water. Ibn Nujaym said in al-Bahr: فَصْلٌ: يَجُوزُ تَقْلِيدُ مَنْ شَاءَ مِنْ الْمُجْتَهِدِينَ وَإِنْ دُوِّنَتْ الْمَذَاهِبُ كَالْيَوْمِ، وَلَهُ الِانْتِقَالُ مِنْ مَذْهَبِهِ، لَكِنْ لَا يَتَّبِعُ الرُّخَصَ، فَإِنْ تَتَبَّعَهَا مِنْ الْمَذَاهِبِ فَهَلْ يَفْسُقُ؟ وَجْهَانِ اهـ. قَالَ الشَّارِحُ: أَوْجَهُهُمَا، لَا وَاَللَّهُ سُبْحَانَهُ أَعْلَمُ

Probably, just probably, the greatest Arabic exercise book for non-readers ever written.

Key lecture on how religious teachers should deal with students in Islamic seminaries, catering for all ages. By M Sajjad Nomani of India (Urdu lecture; Hindi subtitles) https://youtu.be/91c-5GIAdi4

Therefore, strictly restricting Ifta to those who have completed Takhassus, poses two main practical problems: 1. Even those who have completed Takhassus, more often than not, have not been able to develop the Malakah to give Fatwa, as we regularly experience. Hence, I have been informed that Darul Uloom Karachi, even today, does not give Ijazah, simply after conpleted the Takhassus. Rather, it is after years, if not decades of Mumarasah, one maybe acknowledged as a Mufti. Therefore, Mufti Ahmad Khanpuri, says in the above Fatwa, that one may have countless Sanads for Ifta but if one does not have the prerequisite qualities, it would not be legitimate for such a person to give Fatwa. And laxity in giving Sanad is something known not only for Ifta but also for Dars-e-Nizami.

Been asked for a reference for when Takhassus fil Ifta course was founded? Hence, provided the above reference where Mufti Rafi mentions how his father: Mufti Shafi, intiated the Takhassus fil Ifta course, after both Rafi and Taqi completed their Dars-e-Nizami in 1960. He further says this was the first of the kind in the subcontinent and this fact is seldom known. So, this notion that graduating from a Takhassus fil Ifta course is a condition for giving Fatwa, is a relatively recent one. Even among the Akabir, others besides those appointed, formally, in the Darul Ifta, were known to give Fatwa from the time of the founders; from the likes of Moulana Rashid Ahmad Gangohi and Moulana Yaqub Nanotwi to those that were under them such as Moulana Ashraf Ali Thanwi, and other students of Shaykh-ul-Hind like Moulana Hussain Ahmad Madani. Even after the establishment of the Takhassus fil Ifta course, even in Karachi, Ulama such as Moulana Binnori and Moulana Yusuf Ludhyanwi continued to give Fatwa.

I don't understand where this myth appeared from, that Sad Kandhalwi's edit of the book منتخب احاديث gathers only authentic narrations. If that was the intent, it was an awful attempt. The book is full of weak and defective narrations. One might say that this is the work of of Muhammad Yusuf Kandhalwi, his grandfather. He passed in 1965 and did not have the time to revise or double check, so it seems. Furthermore, access to the primary sources was not as good as when it was first published by Sad Kandhalwi, which was 1998, over three decades after. Sad Kandhalwi is responsible for bringing this book to light, when he was at the ripe age of 33. What is even more puzzling is that the following books are found in its bibliography: تنزيه الشريعة للكناني العلل المتناهية لابن الجوزي المقاصد الحسنة للسخاوي الموضوعات الكبرى لملا علي القاري كتاب الموضوعات لابن الجوزي كشف الخفاء للعجلوني اللآلي المصنوعة للسيوطي Unless it's a book to sieve out fabricated and extremnely weak narrations, I don't see a reason why these books even ought to exist in the bibiliography of such a book. It seems Sad Kandhalwi or some sycophant working under him just added any book they could get their hands on from the local library, even if it has no role to play in the compilation of the book. I wouldn't be surprised if it was Sad Kandhalwi himself, known to miss weeks on end from his classes during his study days. It also adds the following books, attributing them to incorrectly named authors: جامع العلوم والحكم لابن الفرج النهاية لابن الجزري مختار الصحاح لأبي بكر الرازي The level of incompetence is so staggering it is shocking. It comes as no surprise though as his lectures are littered with severely weak narrations - and highly questionable inferences from the Quran and Sunnah. There seems to be no effort made to rectify these obvious blunders in the later editions of the book. And supposedly this man is the Ameer of the World Solar System. And his sons are the Shehzadas of Tabligh. Carry on with your delusions of grandeur.

AI summary:

The article is recounting an incident from a conference in Samarkand in 1993 attended by Yusuf al-Qaradawi, Abu al-Hasan al-Nadwi, and other scholars.

During the conference, the governor hosted a dinner in honour of the visiting scholars. As part of the reception, a local musical group performed traditional songs accompanied by instruments. Some of the scholars immediately objected, arguing that it was impermissible to remain at a gathering where such music was being played.

Al-Qaradawi says he urged restraint. His reasoning was that Uzbekistan had only recently emerged from decades of Soviet rule, the organisers were trying to honour the guests rather than promote wrongdoing, and abruptly leaving could jeopardise the wider daʿwah effort in a country where Islam was only beginning to recover. He also notes that the ruling on instrumental music is a matter of scholarly disagreement, not an issue of consensus. He quietly informed Abu al-Hasan al-Nadwi of his view, who reportedly replied that, under the circumstances, remaining silent was the only practical option.

Some of the scholars nevertheless left the dinner in protest. Their departure embarrassed the governor, who asked what had happened. When he was told they objected to the musicians, he immediately ordered the band to leave. Although the immediate issue was resolved, Qaradawi says the incident damaged relations and effectively ended the broader project that had brought the scholars together.

He then reflects on the episode, arguing that the reaction was disproportionate. In his view, the presence of music did not justify such a public confrontation because the issue has long been disputed among jurists. He cites Ibn Hazm’s position that there is no explicit Qur’anic verse or authentic hadith categorically prohibiting musical instruments and points to the longstanding disagreement among the classical scholars. On that basis, he invokes the legal maxim that there should generally be no harsh condemnation in matters where there is recognised scholarly disagreement.

The central point of the article is not simply whether music is permissible. Rather, Qaradawi argues that scholars should weigh the broader consequences of their actions, distinguish between agreed-upon prohibitions and disputed issues, and consider whether public denunciation serves or harms the greater interests of Islam in a particular context.

Non-Arabs often struggle with the variety of dialects that modern Arabic is known for. For instance, when Gulf Arabs say ما تشيل هم (lit. “don’t carry worry” - i.e. don’t worry), it sounds completely foreign to the student as it’s no longer used in modern Fusha. However, the verb تشيل is indeed a classical word meaning ترفع and appears in classical texts like the picture above (from al-Zawzani’s commentary on the Muʿallaqat). This is an example of how exposure to modern dialects can help with Fusha, and depth in Classical Arabic helps with comprehension of colloquial dialects.

In this chapter Shaykh Hatim talks about his marriage and how in their early days they didn't have much money, as he was a student. Whatever little money he would have, he would spend most of it on books. When al-Bayan wa al-Tahsil was published, Shaykh Hatim was desperate to purchase a copy, but he had spent the money on books more relevant to his studies. When his wife found out, she offered him her gold bangles to sell and purchase al-Bayan wa al-Tahsil! https://t.me/+IdvBaZlbrwxmYTBk

Dr. Faisal al-Mansour's ordering of the mu'allaqat in order of least to most difficult: 1. 'Amr b. Kulthum 2. 'Antarah b. Shaddad 3. Zuhair b. Abi Sulma 4. Imru' al-Qais 5. Al-Harith b. Hillizah 6. Tarafah b. al-'Abd 7. Labid b. Rabi'ah

This is a useful way to begin studying jahili poetry. Amr b. Kulthum and 'Antarah have easier language and the subject matter is both straightforward and engaging (especially 'Antarah's sagely war poetry). Many people start off with Imru' al-Qays but find the language and expression unfamiliar so they walk away with the impression that jahili poetry is very difficult and convoluted. They also fail to grasp the literary excellence of pieces like Imru' al-Qays's mu'allaqah, which means that they subconsciously grow a propensity to prefer more intelligible poetry (Islami, Abbasi, Andalusi, etc) over jahili poetry; it is more beautiful to them because they can understand the beauty. This is not the case with shi'r jahili for these students because it takes more effort to get accustomed to jahili writing. Some have suggested that a student begin with the Hamasah of Abu Tammam (d. 231). The problem with this is that the selection is not an accurate reflection of Jahili conventions of expression and literary excellence; Abu Tammam chose from the Jahili corpus based on his own literary inclinations, ones that were indicative of later Abbasid norms. For this reason, many of the poets in the Hamasah are not very well-known. In short, beginning with the Hamasah of Abu Tammam may be counterproductive to the student's journey into Jahili poetry.

For those interested in comparative religion, biblical studies and the history of the early church, this man is the real deal. https://youtu.be/T9iX9qIUD8w

Did UbF graduate from Islamabad? https://www.facebook.com/share/v/17mXZ97AbG/

https://youtu.be/ib7UPeRBI90 Many parents never imagine their child could struggle with faith. Until one day they do. The teenage years are a critical period. Questions, doubts, social pressures, and online influences are shaping our children's worldview every day. 🌟 UNBREAKABLE was created to give Muslim teenagers something many of them are missing: ✅ A trusted mentor ✅ A safe place to ask difficult questions ✅ Conviction in Islam based on evidence and understanding ✅ The spiritual strength to remain steadfast 🛡️ If you want your teenager to enter adulthood with confidence in their faith, clarity in their beliefs, and strength in their Islamic identity, this programme was designed for them. Led by experienced teachers who understand both the Islamic tradition and the challenges facing young Muslims today: Shaykh Shams Adduha Muhammad Shaykh Shahin-ur Rahman September 2026 Cohorts 🎓 *Year 1* starts *Tuesday 22nd September 2026* 🎓 *Year 2* starts *Friday 25th September 2026* 🔗 Enroll your teenager now at: 👉 https://mawaridlifestyle.com/unbreakable/ 🤲 Invest in their future. Strengthen their faith. Help them become unbreakable.

On S. Mustafa Zarqa and the Hanafi School https://t.me/FH_Notes/30

An important principle of hadith interpretation that prevents cognitive dissonance: When there is a prohibition in a hadith that is coupled with a great threat, that great threat indicates that the prohibition is linked to something that corresponds to great harm and consequence in proportion to that threat, as the gravity with which the act is coupled indicates that what is prohibited is a high priority within the hierarchy of law which is why it is given considerable focus to begin with. To share an example, the hadiths on hanging lower garments below the ankles contain a great threat, but that threat would not be appropriately understood if it were simply linked to the mere act of hanging lower garments free of any ill intention, as that is more appropriately tied to a matter of simple dress etiquette (adab) and involves no negative consequence whatsoever. On the other hand, understanding that threat as being associated specifically with arrogance - in which case the act is not prohibited in its absence (as also indicated in hadiths and argued by most scholars classically) - corresponds with the threat in the hadith, as arrogance is a grave act for which one would expect significant attention and the associated threat. This principle is probably one of the highlights in the work authored by the Hadith scholar of Makkah, Sh. Hatim al-Awni: النظرُ المقاصديّ وضوابطُه وأثرُه في إثباتِ الرواية الحديثيّة وتأويلِها. It is also noted by Sh. Ali al-Tantawi (d. 1999) when discussing the hadith on plucking eyebrows, which has much discussion and serves as a nice case study of how Fiqh operates.