KR

رحمه الله https://www.islam21c.com/editorials/obituary/professor-syed-muhammad-naquib-al-attas/

The Moroccans interview Odeh 🔥 https://www.youtube.com/live/ZjyXTb1nPwk

مقال جميل خلاصته أن ما ورد في الآثار من علامات ليلة القدر فليست مطردة كعلامة تتكرر كل سنة، بل هي كانت علامات لليلة القدر في زمن النبي صلى الله عليه وسلم

Applying Usul: Fiqh al-Siyam Many students find it hard to develop motivation to continuously develop their knowledge. A very unique advice that we had received from a wise scholar (may Allah shower him in his mercy) was to be "seasonal scholars". What he meant by this was that a student should take the various opportunities throughout the year to research the relevant topics that come up through the books of Tafsir, Hadith, and Fiqh. When Hajj time comes, brush up on the Fiqh of Hajj, and review the commentaries on the relevant verses and ahadith. If an eclipse is soon, research Salat al-Kusuf/al-Khusuf. You can take this as far as you like, but the point was: use the various occurrences throughout your year as an excuse to research and expand your horizons. In this vein, I thought it useful for both myself and (I hope) fellow students of knowledge to launch a course on the Fiqh of fasting through Ibn Daqiq al-Eid's (d. 702) excellent commentary on ahadith of ahkam, Ihkam al-Ahkam. The goal of this class is not to teach the rulings of fasting; I am sure you can do that much more efficiently with other resources. Rather, this is designed to be a study of select sections of the work as case studies by which we can explore the legal reasoning of the scholars (something with which many students struggle): which usuli principles are applied, how each opinion explains its view in light of usul al-fiqh, and how we can use these ahadith as springboards to understand usul al-fiqh in practice. For example, how is the legal reasoning employed in the issue of kaffarah similar to the legal reasoning used in the debate between moonsighting and calculations? How does the Maliki view on qada' relate to the (extremely understudied) 10 ihtimalat of al-Razi? What does "al-ibrah bi 'umum al-lafdh" really mean, and how does it relate to tanqih al-manat? Does this have any applications in fasting? I am sure that this will be an interesting and (for now) somewhat unique class. We are aiming to do it over five sessions, with the fee of $20 (USD) being payable at the end of the course (except for those unable to pay). Though the sessions are live, there will be recordings. Students are expected to be able to read and understand Arabic, and have studied at least some beginner Fiqh before this. I was going to make a more formal registration process, but (perhaps against my better judgement 😅) I will share the link to the group below. Only click if you want to join the course: https://t.me/+hEbkxVJnWMwzZmZh

After much contemplation (for years actually), I will be sharing M Taha Karan’s piece on Tarawih later. Some may already have access to the file. The document will be edited here to reflect the facts he set out - and not with the intention to refute anybody, which was the document’s original intent.

This is your occasional reminder not to listen to Menk's "wink wink" hot takes if you don't have to.

One of the late contemporary scholars (may Allah have mercy on him) was Shaykh Ali al-Tantawi, who is well known to many. He mentioned on more than one occasion this beautiful parable, by which he would describe the condition of Muslims today in their relationship with the Qur’an. He said:

The example of Muslims today in their outward reverence for the Qur’an while neglecting it in practice and understanding is like a commander of an army on the battlefield. The battle is raging. A letter arrives to him from the king, giving him a precise military strategy. The king writes to him: “Follow this plan and implement it. If you do so, you will defeat your enemies.” It is a flawless plan: if the commander were to carry it out, he would be victorious. But what does the commander do? He takes the plan, memorises it, kisses it, places it in a frame, and hangs it up. He then gathers all the soldiers and says, “Do as I have done. Memorise this plan, kiss it, and honour it.” But he does not implement it. Will the king be pleased with him? Will he ever achieve victory? Never.

He said: This is the condition of Muslims today. They memorise and venerate the Qur’an. But they do not implement the Qur’an. Conversely, if that commander had not memorised the plan, but had implemented it, the king would have been fully pleased with him. Therefore, we must understand that the purpose of the Qur’an is action and reflection, not mere memorisation. Memorisation is indeed a virtuous deed and we do not diminish its value. But that is not the purpose. Rather, the intention should be that we should not make memorisation the ultimate goal. The goal is to make memorisation a ladder to reflection and action.

تمثيل الشيخ الطنطاوي لحال المسلمين مع القرآن

A subtle adab of tilāwah that gets lost—especially in Ramaḍān: Imām al-Nawawī records in al-Tibyān that Ibrāhīm al-Nakhaʿī رحمه الله would lower his voice when reciting any āyah where Allah is quoting words of disbelief—then return to his normal tone immediately after. Not because the Qur’an is “embarrassing” to recite—but as an adab: when Revelation quotes words of kufr, the reciter doesn’t amplify them or beautify them. He lowers his voice, then returns to his normal tone—out of reverence and haybah (awe). Think of verses like: “وقالت اليهودُ عُزيرٌ ابنُ الله…” (9:30) “وقالت اليهودُ يدُ الله مغلولة…” (5:64) “وقالوا اتّخذ الرحمنُ ولدًا” (19:88) —and even Firʿawn’s claim: “أنا ربُّكم الأعلى” (79:24). This is reverence in the voice: the Qur’an teaches you what to magnify—and what to diminish—even in sound.

Maybe this wasn’t clear enough. I should restate it plainly: 1. Applying Tafkhīm to the نون مخفاة - as some Arab reciters do when it comes before a letter of Tafkhim - is an error. There is no recognised Tajwid manual in history that classifies that Nun as a fourth letter (alongside ا، ل، ر) that is subject to Tafkhim. 2. Some Gujji imams leading Qiyam seem to be unaware of this. They assume they’re imitating an “Arab style,” but that style itself is based on the flawed reasoning as mentioned above. Even those Arab reciters only do that to the Nun when it occurs before a letter of Tafkhim, not before non-Tafkhīm letters. To apply Tafkhim to the نون مخفاة when it is not followed by a letter of Tafkhim isn’t imitation. Rather, it is a compounded error. Stop.

Proofs of Prophethood: Conveying Ancient Truth to a Modern Audience — Shaykh Hatim al-ʿAwni (With English subtitles) https://youtu.be/b21qiVESlZA

Compare the mistakes here to the compounding errors highlighted above. IFG has lost all sense of perspective on what constitutes a serious error.

Smacks of sheer grifting. I’ve unsubscribed from IFG as a result of this horrendous misrepresentation, deceit, and misappropriation of Zakah.

A disaster in the making that could have been easily remedied through non-Zakah funds. This is flawed from top to bottom. Very disappointing to see Dr Akram Nadwi’s name on it, although I await his explicit approval for this initiative. Then again, such sloppiness is to be expected from those quarters. With that said, Ibrahim has been dropping all sorts of names (like 5 Pillars) being Zakah-eligible, but Dilly told him off saying they are not. A giant heap of mess. PS there are many things to be said here, but I’ll suffice with one: I didn’t know they helped elect the Muslim Independent MPs. Maybe this is them claiming credit for something they weren’t responsible for.

I'm not saying that some hadith chains and hadith books have been lost. That cannot be denied. However, the idea that authors such as Marghinani and other Eastern Hanafis relied upon hadith books that were destined to be lost or systematically destroyed - and were not preserved anywhere else - is a far-fetched assumption.

لہجہ کی شائستگی کا اندازہ کرنے کے لیے ایک معروف حنفی مصنف مولانا عبد القیوم حقانی کا اقتباس ملاحظہ کیجئے، وہ لکھتے ہیں: ”صاحبِ ہدایہ نے متقدمین ائمہ پر اعتماد کرتے ہوئے ا ن کی روایات کو اپنی تصنیف میں جگہ دی ہے۔ بعد میں فتنہ تاتار میں متقدمین کا علمی سرمایہ بہت کچھ ضائع ہوگیا اور بہت سی کتابیں جو پہلے متداول تھیں، اب فتنہ میں بالکل معدوم ہوگئیں۔ اب اربابِ تخریج نے ان روایات کو متقدمین ائمہ کی تصانیف میں تلاش کرنے کی بجائے ان کتابوں میں تلاش کیا ہے جو ان کے عہد میں تھیں، اسی لیے ان کو متعدد روایات کے متعلق یہ کہنا پڑا کہ یہ روایت حافظ زیلعی اور حافظ ابن حجر عسقلانی وغیرہ مخرجینِ احادیث ہدایہ بصراحت لکھتے ہیں کہ ہم کو نہ مل سکیں، حالانکہ وہ روایات کتاب الآثار اور مبسوط امام محمد وغیرہ میں موجود ہیں اور یہ کچھ ہدایہ ہی کی خصوصیت نہیں، خود صحیح البخاری کی تعلیقات میں بھی بہت سی ایسی روایتیں موجود ہیں جن کے بارہ میں حافظ ابنِ حجر نے یہی تصریح کی ہے جس کی اصل وجہ وہی متقدمین کی کتابوں کا فقدان ہے، ورنہ امام بخاری یا صاحبِ ہدایہ کی شان اس سے کہیں بڑھ کر ہے کہ ان کے متعلق کسی نے بے اصل روایت بیان کرنے کا شبہ بھی ظاہرکیا ہو۔“ (ہدایہ اور صاحبِ ہدایہ۔ صفحہ۵۷، ۵۸)