KR

الحمد لله والصلاة والسلام على رسول الله، To express this concept in a way that is more illustrative and less abstract, we'll try to take a subject (try to guess which one) and explain the logical underpinnings in a series of posts. Here goes: As humans, we learn things in various ways. We hear some things, we see others, we read, listen, smell, et cetera. What we gather from those senses we are able to process with our intellect to deduce further knowledge contained in this raw information. However, we cannot see and hear everything that happens. We can't travel everywhere in the world or see every occurrence that happens. Even if we could, we can't time-travel backwards to meet people that lived in different eras. So what do we do to fill that gap? Well, we ask other people to share the information that they have seen or heard (or perceived in other ways). Let's use a small example: You missed a meeting at work. You need to know what was said by your boss, and more importantly, your supervisor. What do you do? Naturally, you ask someone else who attended the meeting. But do you ask just anyone, or do you have some things to look out for? I don't think you'd disagree that the first person you'd avoid is that co-worker that is competing with you for the next promotion. You know that he'd be only too happy to give you a false report so that you miss opportunities that he wants for himself. In other words, you have no guarantee that he is being honest with you. He isn't trustworthy. No, you need someone who will truthfully relay to you the contents that you missed. There you go, your first condition: trustworthiness. We'll continue this...

Also within that clip, from 13.25 onwards for a couple of minutes, S. Taha correctly highlights a major jurisprudential difference between the Maghribi Malikis and the Baghdadi Malikis. The former was purer (or more rigid, depending on your perspective); the latter was impacted by its commingling with the hadithi schools, principally that of Shafi’i. I would say the same can be said of the Hanafis: A) the early Hanafis versus the post-Shafi’i Iraqi/Shami/Misri Hanafis B) the post-Shafi’i Iraqi/Shami/Misri Hanafis versus the Hanafis of Transoxiana up to 600 AH C) the hadithi Hanafis of Syria, Egypt, and the general Waliyyulahi tradition in the Sub-Continent versus the Ottoman/Persian/Central Asian Hanafis versus of recent centuries D) the Syrian and Egyptian Hanafis versus the Indo-Pak Hanafis in more contemporary times In all these examples, there is a marked difference within each pairing When the Hanafi Madhhab or Hanafi sub-school does not have competition, a strange superiority complex develops - that can come with its own baggage depending on the extremity of that complex. Conversely, in a multi-Madhhab society, the Hanafi Madhhab is not as siloed and is more readily influenced by other schools - sometimes, that influence is so profound it can alter the very fabric of the Hanafi School that was set up by its eponymous Imam and his immediate students, many a time to the detriment of the Hanafi School.

From 8.25

Public service announcement for any dunces out there: The story of Deobandis saving the Green Dome is a popular fabrication circulated within Deo molvi circles.

Unlike many Christians who have sold out their brethren in Palestine, most Muslims have not sold out their brothers and sisters there https://twitter.com/Taj_Ali1/status/1786430379177451926

Bedtime story with CBeebies CBarelwis C-Deo-Beebies https://www.youtube.com/watch?v=C58gpDY2c6g

Bedtime story with CBeebies CBarelwis C-Deo-Beebies https://www.youtube.com/watch?v=4Xvo3gdl-l0

Bedtime story with CBeebies CBarelwis C-Deo-Beebies https://www.youtube.com/watch?v=bLWSOCMhVcg

Bedtime story with CBeebies CBarelwis C-Deo-Beebies https://www.youtube.com/watch?v=VvtgSeS3Qng

Bedtime story with CBeebies CBarelwis C-Deo-Beebies https://www.youtube.com/watch?v=qGKWz8qwEcs

Bedtime story with CBeebies CBarelwis C-Deo-Beebies https://www.youtube.com/watch?v=OV9PZJzDVZs

Bedtime story with CBeebies CBarelwis C-Deo-Beebies https://www.youtube.com/watch?v=_1hPc12xV1E

قال الإمام أحمد في دفاعه عن الإمام الشافعي رحمهما الله تعالى: "

اعلموا رحمكم الله، أن الرجل من أهل العلم إذا منحه الله شيئا من العلم وحرمه قرناؤه وأشكاله حسدوه، فرموه بما ليس فيه، وبئست الخصلة في أهل العلم!"

(مناقب الشافعي للبيهقي)

Recording of the late Sh Taha Karaan on mursal hadiths and the Muwatta

Full text of the antisemitism bill just approved by the House of Representatives

قال الطوفي «شرح مختصر الروضة» (2/ 165): «وَلَقَدْ رَأَيْتُ بَعْضَ الْعَامَّةِ، وَهُوَ يَضْرِبُ يَدًا عَلَى يَدٍ، وَيُشِيرُ إِلَى رَجُلٍ، وَيَقُولُ: مَا هَذَا إِلَّا زِنْدِيقٌ، لَيْتَنِي قَدَرْتُ عَلَيْهِ؛ فَأَفْعَلُ بِهِ، وَأَفْعَلُ؛ فَقُلْتُ: مَا رَأَيْتَ مِنْهُ؟ فَقَالَ: رَأَيْتُهُ وَهُوَ ‌يَجْهَرُ ‌بِالْبَسْمَلَةِ فِي الصَّلَاةِ».

For the chapter of Sunnah (مبحث السنة) in the usul fiqh books, this course is probably the most important and most consequential in recalibrating the entire discussion on the standards of acceptance and rejection of narrations. I would encourage anyone who has an interested in fiqh and its usul to sign up. It challenges multigenerational misconceptions of what the hadithi usul of the Imams of the Schools are. For added benefit, each of the Four Schools is singled out for mention. It is also a brilliant effort in bridging the artificial and oftentimes manufactured gap between usul fiqh and usul hadith, and between the Fuqaha and the Ahl 'l-Hadith. https://legacy.institute/product/sharh-almuqi%E1%BA%93ah-alusus-hadith/ Only got round to watching these sessions last month. A masterclass.