Massoud Vahedi

We have mentioned the issue of translations in the Madhab many times before. Over the years we have collected many examples and will share them over time. Here is one from the first page of a translation of a Hanbali fiqh book:

"التحقيق العلمي يقتضي أن يطالب المُثْبِتُ للشيء بالدليل لا العكس؛ لأن النافي باق على الأصل" - د. عمر بن عبد الله المقبل

First All-Star Team line-up information: "Ibn Taymiyya just dunked on everyone."

Interesting passage from Shaykh al-Sabuni's Tafsir, where he refuses the ta'wil of al-Razi (where an implied Mudaf is read in for the verse هل ينظرون إلا أن يأتيهم الله ), instead adopting the plainer interpretation of Ibn Kathir.

Human rights in the existing legal framework limit religious freedom in the long run, and do not facilitate it. "I believe human rights law is developing in a fashion that is likely to hinder rather than assist the realization of the goals of tolerance and religious pluralism. There are two reasons for this. First, the entire human rights approach to religious liberty is increasingly geared toward a form of 'neutrality' that is inimical to religious liberty. Second, that approach tends to bear more harshly on some religious traditions than others, undermining the very values that it is said to reflect. To my mind, this increases the need for dialogue between religious communities on such questions. It also means that religious communities, while being fully alive to the need to respect human rights values, should be questioning the direction in which human rights thinking is inclining." In his work, Evans explores how the religious freedoms of Muslims are negatively impacted by the 'neutral' model of human rights law in many Western jurisdictions. - Malcolm Evans, describing "secular fundamentalism"

Bro said "solid cohort" like he was describing the number of successful applicants in a graduate program or job industry....

The above is a very interesting treatise collecting 41 issues (30 that are agreed upon, 6 where there is disagreement between the three imams, and 4 where there is no view narrated from Imam Abu Hanifah) where, according to the Hanafi madhhab, a judge's verdict can be annulled by another judge. These are exceptions to the rule that "the judge's ruling overturns any contention", as was explained in this post. These examples are useful to go through to see how the scholars dealt with differences of opinion that they deemed invalid, and how (in the cases of disagreement) the line between valid and invalid differences of opinion is sometimes open to difference itself.

{ إِذْ قَالَ يُوسُفُ لأَبِيهِ يٰأَبتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَباً وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ } "فإن قلت: إن الكواكب جماد لا تعقل فكيف عبر عنها بكناية من يعقل في قوله رأيتهم ولم يقل رأيتها وقوله: ساجدين ولم يقل ساجدات. قلت: لما أخبرنا عنها بفعل من يعقل وهو السجود كنى عنها بكناية من يعقل." - تفسير لباب التأويل في معاني التنزيل

Per Dr. Bashshar 'Awad Ma'ruf's own admission, he entered the field of hadith as a historian, using its own methodology instead of the rules of the science of hadith.

بسم الله الرحمن الرحيم الحمدُ لله والصلاةُ والسلامُ على عبدهِ ورسولِه ومُصطفاه، أمّا بعد: نبدأ بحمدِ اللهِ بحفظ السنّةِ النبويّةِ حديثاً حديثاً. اسم الدورة (الماهرُ بالحديث) لأجل أنْ يجمعَ طالبُ العلمِ مع مهارةِ القرآنِ مهارةَ الحديثِ ومعرفةَ السنَد. نختار الأحاديثَ الصحيحةَ الأشملَ لفظاً والأتمَّ من حيثُ صنعةُ الحديث. نذكرُ السنَدَ من المدار؛ لنتعرَّفَ مخارجَ الحديث. مقدارُ الحفظِ اليوميِّ حديثٌ واحد، ويومُ الجمعةِ للمراجعةِ والاستدراك. سنذكرُ فوائدَ يسيرةً تشرحُ اللفظَ والمعنى؛ كي لا يغفلَ الحافظُ عن فقه الحديث. وسيكون التسميعُ بعدَ كلِّ أربعةِ أشهرٍ إنْ شاء اللهُ. اللهمَّ اشرحْ لنا صدورَنا وأنِرْ دروبَنا واجعلْهُ فاتحةَ خيرٍ لكلِّ خير .

https://t.me/Dr_Maher_Alfahl

Sharḥ al-Qawā’id al-Fiqhiyyah (شرح القواعد الفقهية) by Shaykh Aḥmad al-Zarqā’ and Al-Madkhal al-Fiqhī al-ʿĀm (المدخل الفقهي العام) by Shaykh Muṣṭafā Aḥmad al-Zarqā These are two incredibly important books for Iftā’ students, written by father and son. I am currently teaching the latter for Shaykh Muṣṭafā’s section on ʿUrf in Al-Madkhal al-Fiqhī al-ʿĀm, as well as his section on Qawā’id wherein he summarises his father’s Sharḥ al-Qawā’id al-Fiqhiyyah. I use Shaykh Muṣṭafā’s section on Qawā’id as my base text in class and his father’s Sharḥ al-Qawā’id for further reading.

Based in the Greater Toronto Area, Tamhid Institute is a solid institution for structured learning in the Islamic sciences, and it has a number of talented teachers in the Arabic language and Islamic disciplines. I strongly recommend applying to their Arabic Foundations or Faith Foundations program. The programs are flexible; the first is online, while the second can be studied either in person or online. You can learn more about the programs at https://www.tamhid.org/programs and apply at tamhid.org/apply.

This is probably one of the best pieces I have read in a long time. Some of the best pointers I found: - "Not every intellectual needs to be in the public sphere, and not everyone in the public sphere is an intellectual." - "There is a world of a difference between a historian of Islamic thought and an Islamic thinker." - "Do not try to speak about a classical Islamic text unless you have read most of the entire work." - "Avoid writing book reviews if you can. If asked to write one, ask yourself this: 'Do I really have the knowledge to weigh in on this book and its content?'" - "If you are not trained in political science, do not try to become a political commentator. Stick to your area of exercise and excel in it." Special thanks to Sh. Ammar Jakda for sharing the piece.

Artistic expression is a tool that can enigmatize patently fallacious ideas, thereby sanitizing them. Some eloquence truly is akin to sorcery in its ability to manipulate and overcome men’s intellects. It truly is a scary realization, especially when you recognize its effects on your own cognition. قال في تفسير ابن كثير: وقوله تعالى : ( يوحي بعضهم إلى بعض زخرف القول غرورا ) أي : يلقي بعضهم إلى بعض القول المزين المزخرف ، وهو المزوق الذي يغتر سامعه من الجهلة بأمره .

"Rashid Rida was perhaps the first Muslim to be globally famous during his own lifetime. He received requests for fatwas from all over the Middle East and Europe, and even from the United States and China. His knowledge of the global Muslim world put him in a good position to write fatwas about the issue of Muslims living in non-Muslim lands. His answer was complicated. He counselled Muslims against accepting French citizenship in French colonial Tunisia because he was informed that the acceptance of citizenship also involved denying the laws of the Shari‘a. However, he permitted Muslims to remain in Austro-Hungarian Bosnia on the grounds that they were still able to openly practice their religion." - Alan Verskin

"Al-Wansharisi argued that it was not permitted for Muslims to live in Christian Spain. In al-Wansharisi’s view, even a Muslim who stayed in Marbella exclusively for the purpose of giving religious guidance to its remaining Muslims committed a sin by living there. I have argued that al-Wansharisi’s response was shaped by the politics of his day. Muslims who remained in Christian Spain paid taxes to its rulers and even fought in Christian armies. He therefore viewed them as a tangible threat to the Abode of Islam and banned their living in Christian territory. Not all Muslims agreed with al-Wansharisi but his prominence as a jurist made him a powerful voice." - Alan Verskin