Massoud Vahedi

▪︎ يخلط البعض بين الاستدلال للقاعدة الأصولية وبين تنزيل القاعدة الأصولية ▪︎ والفرق بينهما واسعٌ ومعتبر: «فالاستدلال للقاعدة الأصولية يتجه لسبب اعتبار القاعدة الأصولية في قيام حُجِّيَّتِها» «أما تنزيل القاعدة الأصولية فيتجه لكون الفرع داخلًا في معنى القاعدة الأصولية» ▪︎ مثلًا: «العام» من أدلة حجيته قوله تعالى: {قالوا إنا مهلكو أهل هذه القرية}، فنبههم إبراهيم عليه السلام بقوله: {إن فيها لوطًا}، مما يدل على شمول العام لكل ما يشمله اللفظ؛ فَفَهِمَ إبراهيم عليه السلام من : {أهل هذه القرية} العموم، حيث ذكر لوطاً، والملائكة أقروه على ذلك، وأجابوه بتخصيص لوطٍ عليه السلام وأهله بالاستثناء، وأما امرأته فمستثناةٌ من الناجين، وذلك كله يدل على العموم أما تنزيل «العموم» على الجزئيات فنحو: ١ – تنزيل صيغة "كل" الدالة على العموم على قوله تعالى: {كل نفس بما كسبت رهينة} ٢ – أو تنزيل صيغة "الجمع المُعرَّف بالألف واللام" على العموم، نحو قوله تعالى: {إن المسلمين والمسلمات والمؤمنين والمؤمنات...} ٣ – أو صيغة "النكرة مع النفي الدالة على العموم"، نحو قوله تعالى: {لا ظلم اليوم}.

When al-Rāfiʿī's Fatḥ al-ʿAzīz became available, Ibn Daqīq al-ʿĪd purchased it for the very high price of one thousand dirhams. He then devoted himself so completely to studying it that he restricted himself to performing only the obligatory prayers until he had finished reading the entire work. Later, when al-Rāfiʿī and al-Ghazālī were compared in fiqh, Ibn Daqīq al-ʿĪd remarked, "Al-Rāfiʿī is in the heavens!" He regarded al-Rāfiʿī's mastery of fiqh as being on an exceptionally high level.

"Imam al-Bukhari commenced his Sahih with the Book of the Beginning of Revelation, and the first hadith he mentioned was the Hadith of Intention (إنما الأعمال بالنيات). If we look at this hadith, we do not find a direct relation with the Book's contents, since this does not pertain to the beginning of revelation. What is likely to be the main factor that made Imam al-Bukhari begin his Sahih with this hadith is that he was following the advice of his teacher, Imam 'Abd al-Rahman ibn Mahdi, who once said that if one were to compose a book, they should commence it with this hadith. This is especially the case if the book deals with fiqh, since intentions play a central role in many of its chapters...." - Sh. Ahmad ibn 'Ali al-'Adawi

Some of the dangers and pathologies found in current hadith reading sessions.

تخويف الأطفال بـ"شرطة الأطفال" في القرن الثاني الهجري. إتحاف الأكابر لابن ناصر الدين (ص 373)

Two things are painful: 1. When a proficient scholar starts an explanation on an important matn, but he never completes it, and stops it mid-way. 2. The proficient scholar does a complete commentary on the matn, but the recordings available online are terrible and can barely be heard. If the recordings were taken in the late 2010s or 2020s, it really does not make sense for them to be so bad!

روي عن الإمام مالك - وهو موضوع عليه - أنّ مالكا سأل أحد العلماء بعد الموسم: الشجرة المباركة، فِي أي موضع نبتت؟ قَالَ: لا أدري. قَالَ مَالِك: نبتت بمكة، وَهُوَ مُحَمَّد ﷺ. وأغصانها بالمدينة، وهم الصحابة. وورقها بالعراق، وهم التابعون. وثمرها بخراسان، وهم زُهّاد خراسان. رواه أبو الفتوح الطائي في كتاب الأربعين في إرشاد السائرين بإسناد متهالك، ومتنه على خلاف أصل مالك. وأصح منه إن شاء الله ما ذكره الخليلي في كتاب الإرشاد، قال: قَالَ هِلَالُ بْنُ الْعَلَاءِ الرَّقِّيُّ: "شَجَرَةُ الْعِلْمِ أَصْلُهَا بِالْحِجَازِ، وَنُقِلَ وَرَقُهَا إِلَى الْعِرَاقِ، وَثَمَرُهَا إِلَى خُرَاسَانَ." انتهى

Ustadh Imran ibn Mansur said: "I was taking notes of a live lecture of Shaykh Uthman ibn Farooq. He noticed me writing and said: 'Woe upon you, O Imran! Do not blindly follow me, the Maturoodees, the Asharis, Uthman Khabis, Ibn al-Qayyim al-Jawzi, Muslim Fireplace, or anyone else unless you know our dalil. And if the hadith is sahih and does not have Ibn Luhay'ah in its chain, then it is my madhhab."

From the rules of Qur'anic recitation: If someone is reciting Ayah al-Kursi (الله لا إله إلا هو الحي القيوم) and preceding it with the Isti'adhah (أعوذ بالله من الشيطان الرجيم), they should not rush and link the two. Rather, they should ensure there is a pause between the two. Rushing will cause the last word of the Isti'adhah (الرجيم) to be linked with the divine name Allah.

"...عمل المجتهد وان كان يكشف عن الحكم ويستنبطه إنما يسمى اجتهادا واستنباطا ولا يسمى تشريعا لأنه لم يبتدئه بل اخذه من الشريعة..." - الدكتور عابد السفياني

"It was Imam al-Shafi'i who presented the strongest theoretical defence of the authority of ahad hadiths in his al-Risalah. Then, it was the great Imam al-Bukhari who demonstrated that defence in practice through his Sahih, offering the strongest practical affirmation of the authority of ahad hadiths." — Sh. Nu'man al-Watar

"Britain's most senior Mufti" The British Board of Scholars & Imams (BBSI) should add update their list and add one more figure to their roster.

Traditionalist single brothers spend all year rejecting al-Albānī's taṣḥīḥ and taḍʿīf, until it's time to get married. 🙂 Suddenly the hadith, "If there comes to you one whose religion and character please you, then marry (your daughter or ward) to him..." becomes indispensable, complete with (حسنه الألباني) in the footnote.

If Uthman ibn Farooq went to Hogwarts, he would be shouting at his classmates and saying: "No, it's actually 'al-Leviosa al-Wingardium'!"

it is important to note that in most cases, the linguistic meaning of a term is wider than the technical shar'i meaning, which adds more details and parameters and imposes qualifiers to the linguistic denotation. The linguistic meaning is always there, but it is further refined and restricted. But in the case of the word maytah, it is the * opposite *: maytah in its linguistic meaning only captures one meaning, but the technical definition adds new categories that were never considered when it was used originally from a strictly linguistic angle. The shar'i meaning is thus wider than the linguistic meaning.

سأعلق بإذن الله تعالى على (رسالة لطيفة في أصول الفقه) للشيخ عبدالرحمن السعدي رحمه الله في ثلاثة مجالس ١- يوم الاثنين ١٤٤٨/٢/١٣ ٢- يوم الأربعاء ٢/١٥ ٣- يوم السبت ٢/١٨ وقت المجلس: الساعة الخامسة عصرا لمدة ساعة ونصف تقريبا . سيبث اللقاء عبر تطبيق ( مرفأ) للاطلاع على باقي التفاصيل تجدها على رابط الدورة 💡 شاركنا طلب العلم خطوة بخطوة، وابدأ رحلتك معنا من هنا: 🔗 https://marfaa-app.marfaa.online/lesson/5626 📱 تطبيق مرفأ

What does the word maytah actually mean? Unfortunately, many translators simply render it as "dead animal," but this is not an accurate translation. As stated in al-Miṣbāḥ: (الميتة ما مات حتف أنفه، أو قتل على هيئة غير مشروعة) In other words, maytah refers to an animal that 1. either dies naturally or 2. is slaughtered in a way that is not recognized by the Shari'ah. This includes slaughter carried out with an invalid method or an improper instrument. For example, an animal slaughtered by a Magian is considered ghayr sharʿī (not Islamically valid), so it is classified as maytah. The jurists also include under maytah—by legal ruling (ḥukman), though not in the literal sense (ḥaqīqatan)—any animal that is najis al-ʿayn. Such an animal cannot be purified through slaughter.

Be yourself... truly and genuinely. Don't speak, act, or dress outside of what your personality is. I know and see a person on social media writing long Arabic posts, while knowing with full certainty that this individual does not even know how to properly speak Arabic, and in real life cannot even string a few sentences together. But here on social media he uses ChatGPT heavily to create long paragraphs of "analytical" text, presenting himself as some type of authority to the Arabic-speaking world. I see another person living in the West - who has barely spent any time in the Gulf - wearing the shemagh in all his pictures and online engagements. This person is not an Arab, is not living in an Arab country, yet makes sure to always wear the shemagh as if it is a mandatory piece of clothing. Why, my brother? You realize that if someone in the Gulf knew you were doing this, they would likely be weirded out and wonder whether you have confidence and self-esteem issues? Don't create a fake persona for yourself. Especially online. If you don't know Arabic, that's not a problem. You can learn it. It takes time, hurdles, and hoops, but it is not right to use a program to capture your thoughts in a language you don't know and then share long Arabic posts multiple times a day as if you are a great thinker. Dress like a normal person based on your locality and the acceptable norms of your culture. It's really not difficult. Being normal but "boring" is better than creating a fake "complex" picture of yourself on social media platforms.