Massoud Vahedi

"...و من هنا يتبين لنا أن كلمة الاستحسان أعم من القياس الخفي، لأن كل قياس خفي استحسان، وليس كل استحسان قياسا خفيا." - الشيخ ولي الدين الفرفور

"Regarding the Hadith speaking of cows which says, 'The meat of cows is a disease, and their fat and milk is a cure,' it is inauthentic and goes against the principles of the religion... Our Shaykh [Ibn Uthaymin] said: 'If someone comes to you claiming that it is authentic, give them a slap!'" - Shaykh 'Ubayd al-Baydani

Perhaps the greatest tragedy is to spend 30–40 years of one’s life steadfastly defending the Dīn, only to spend the final decade softening one’s stance and extending a pass to the modernists one once stood firmly against.

If "post-Salafism" means rubbing shoulders with Javed Ghamidi "Sahab" and his hadith-rejecting proteges to promote your own works and ideas, the issue is not how low you have sunk, but how low you can still go. You can't really blame people who claim you doubt hadith when you are openly platforming yourself with people who hold the mantle of rejecting the most hadiths in this era. Those past talks with Hamza Ali Abbasi were not an accident. It was unfortunately testing the waters.

"Those who appeal to the distinction between Sharīʿah and fiqh—the former referring to Divine decreta in actuality, and the latter to the human effort to arrive at knowledge of the former—typically do so to undermine fiqh, cope with external criticism, pander to civilizational opponents, manage cognitive dissonance, or feign religio-legal competence while compensating for actual ignorance. They fail to realize, let alone acknowledge, that while this distinction may exist in reality (fī nafs al-amr), it is inconsequential in the realm of appearance (fī mā yaẓhar lanā / fī al-ẓāhir). We can only know the rulings of Divine Law through the tafaqquh of the fuqahāʾ. So, from the perspective of the dāll (indicator), it and the madlūl (that which is indicated) are one and the same, even if, from the perspective of the latter, they are completely distinct. It is from this angle that the ʿulamāʾ say that dīn, millah, and sharīʿah are essentially identical, but perspectivally distinct. This is akin to the well-known difference between Ibn al-Ḥājib and al-Subkī’s definitions of fiqh, where the former uses the adjective "al-muktasabah" (referring to the actual rulings being deduced from particular evidences), and the latter "al-muktasab" (referring to the knowledge of the rulings being deduced from particular evidences). This difference matters in reality (fī nafs al-amr). But as it pertains to us, in the practical realm of the apparent, there is no real distinction. Our knowledge of the actual rulings embedded and encoded in the detailed evidences can only be known through fiqhī deduction. Only students with some background in uṣūl al-fiqh and its corollary sciences may fully appreciate or understand this post. But this is the problem with introducing specialized discussion to public audiences, more confusion, rather than clarity, is produced. (And yes, I get the irony of saying that last bit while carrying on this conversation in a Facebook post 🙂). But, hopefully, it produces some clarity. May Allāh cause benefit, and not harm, to come from it." - Shaykh Masood Yusuf

The great Ahl al-Hadith scholar Siddiq Hasan Khan called Shah Wali Allah al-Dehlawi the "Chief of the Mujtahidin" (Ra'is al-Mujtahidin). He firmly said in one of his works that if al-Dehlawi lived in the early stages of Islam, he would have been recognized as a preeminent Imam and Mujtahid (in a matter like the Four Imams).

"Abu Hurairah not only knew reading and writing — then a rare quality — but had also great literary aptitude. He had learnt Persian, and apparently also Abyssinian; he is said to have known well the contents of the Bible." - Dr. Muhammad Hamidullah

Not everything that is old is devoid of benefit, and not everything new translates to goodness. In fact, the opposite may be true. This is the principle that many people of the modern age have lost.

A wise man looked at "Post-Salafism" for a few seconds, smiled, and said: "It's time to take the mask off. I think you're at the 'Post-Sunnism' stage now."

Just when you think the aspṛśyas of ISNA couldn’t stoop to a lower level, they surprise you with this new low in their latest convention panel: - A literal Atheist apostate from Islam - A Rafidi shaman - Yasir Kazi Is there not a single dignified human in this panel who will withdraw from this pit from Hell and openly condemn this nonsense?

When the letters of ʿaqrab (scorpion) are reversed, they spell burquʿ. The interpreter explained that this is one of the methods used in dream interpretation, known as qalb li al-asmāʾ (قلب الأسماء), or “inversion of words.” In some cases, the letters of a word seen in a dream are reversed to uncover its meaning – as in the example of ʿaqrab and burquʿ. In other cases, the opposite meaning is intended; for example, seeing sadness in a dream may indicate joy. The interpreter then emphasized that this is a highly subtle and precise area of dream interpretation. As al-Alusi mentions in his Tafsīr, Rūḥ al-Maʿānī, recognizing an opposite or inverted meaning in what is seen in a dream is among the more subtle methods of interpretation, mastered only by a select few specialists in the field. *Note: Unlike the niqab, the burquʿ does not completely cover the face and is generally a more decorative or stylish form of covering.

A Fascinating Example of Dream Interpretation A man once approached a dream interpreter and asked him to explain a dream he had seen. He said: “I saw a scorpion (ʿaqrab — عقرب) in a place I don’t remember. But seeing it there made me feel uneasy and troubled.” The interpreter asked him: “Does your wife wear a niqab or a burquʿ (برقع)*?” The man replied: “She wears a burquʿ.” The interpreter then asked: “Are you happy with that, or would you prefer that she wear a complete covering?” The man replied: “I have advised her to wear the niqab, and I do not like her wearing a burquʿ.” The interpreter then explained: “That is the meaning of your dream. You are unhappy with that particular type of clothing, and you continue to advise and remind her of Allah’s command regarding complete covering.” The man was astonished. “How did you know that my wife wears a burquʿ?” The interpreter replied: “Read the word ʿaqrab backwards. What does it become?” The man reflected at the Arabic word: عقرب → برقع

Muslim Twitter/X feels like a giant virtual playground with the atmosphere of an asylum.

إذا أجمع الفقهاء على فهمٍ لنصٍ من النصوص. فإجماعهم معصوم، ومن خالفهم فقد أخطأ. قال ابن تيمية: «إجماع الفقهاء معصوم في الإخبار عن الفعل بدخوله في أمره أو نهيه، أو تحليله أو تحريمه» (قناة د. أحمد بن محمد الخليل العلمية) (t.me/alkhalil_1)

«قاعدة نافعة في باب المعاملات» من القواعد المهمة في باب المعاملات: (أن العقود التي لم تشرع لاستفادة المال والتربح: لا يجوز استعمالها في التربح) مثال ذلك: (الشفعة): مشروعة لإزالة الضرر الحاصل بالشركة، وليس لاستفادة المال. و(الخيار): شُرع للنظر في الأحظ من الأمرين، وليس لاستفادة المال. و(القرض): شرع للإرفاق بالآخرين، وليس لاستفادة المال. و(الشهادة): يقصد منها اثبات الحق، وليس يقصد منها استفادة المال. #قواعد_نافعة (قناة د. أحمد بن محمد الخليل العلمية) (t.me/alkhalil_1)

"If the author of al-Mughni (Ibn Qudamah) says that on an issue there is no disagreement, then it means that the issue is agreed upon by the scholars (i.e. it is an issue of consensus). This is because the author of al-Mughni relates the disagreement of any scholar [if an issue is not agreed upon]. But if other books of the madhhab (e.g. al-Insaf by al-Mardawi) say that in an issue there is no disagreement, then this only means that the issue is agreed upon by the scholars of the Hanbali madhhab [and it does not mean that there is a consensus of all scholars]." - Sh. Hamad al-Hamad

Shaykh Ḥasan Bukhārīs findings in this particular chapter are quite interesting, as he demonstrates with istiqrāʾ of Sharḥ Mushkil al-Āthār that Ṭaḥāwīs understanding and application of takhṣīṣ al-ʿām in this work, was in line with the majority of Uṣūliyyūn rather than the Ḥanafī Uṣūliyyūn, who are much more restrictive in their definition and conditions for takhṣīṣ. https://t.me/bahruloom

قال ابن تيمية: أكثر النصوص عن الإمام أحمد أنه لا يجوز لأهل زمانه ونحوهم استعمال ظواهر الكتاب قبل البحث عما يفسرها من السنة وأقوال الصحابة والتابعين. وهذا هو الصحيح الذي اختاره أبو الخطاب وغيره. فإن الظاهر الذي لا يغلب على الظن انتفاء ما يعارضه، لا يغلب على الظن مقتضاه. فإذا غلب على الظن انتفاء معارضه : غلب على الظن مقتضاه. وهذه الغلبة : لا تحصل للمتأخرين في أكثر العمومات إلا بعد البحث عن المعارض. القواعد النورانية ، ص420

A really important point from Shaykh Hamad ibn Salih al-Marri: Oftentimes, the evidence cited in books of fiqh are not usually the default or the strongest proof of the madhhab and its Imam. It is oftentimes cited because it is the clearest and easiest proof for the student reading the manual to understand. Thus, disproving that proof or establishing that it is weak does not mean that the madhhab's position is invalidated.