KR

#neverforget ... Because I told you this [الدين] is a sifah [of اليوم]... This [الدين] is something that describes this [اليوم], so it's a sifah, and the sifah has to follow the i'rab of what it's describing - the mawsuf. Tayyib? Tayyib.

This guy's i'rab is a head-on collision trainwreck in an earthquake followed by a tsunami https://www.youtube.com/watch?v=tLgOxX04hXs&t=1891s There are so many errors here one might conclude this guy is actually an enemy of Arabic. Some lowlights: - The word امرئ is amr - Doesn't know the i'rab of ما نوى - Doesn't know the i'rab of يصيبها - Doesn't know the i'rab of يتزوجها - Error in the translation of إنما - Purposefully says الدنيا instead of دنيا - multiple times - Incorrectly claims إلى دنيا is khabar - Ignorantly reads يتزوجَها

He might have said أصحى الكتاب بعد كتاب الله The most woke book after the Book of Allah add.: Even then, it should be أسهل الكتب or أصحى الكتب, to make it grammatically legible even though the meaning is totally wrong, not أسهل الكتاب / أصحى الكتاب . When this guy commits errors, it's a downpour.

صحيح البخاري أسهل كتاب بعد كتاب الله It is indeed very easy if you've never read it.

Some Ahnaf are secretly gagging for their concocted Hanafi Hadith Method to be critiqued by some Orientalist or random deviant, so that they enjoy a sense of validation for their parasitic method and can turn their knives to them in order to give it a new lease of life. Right now, their knives are pointed only at the actual Muhaddithun - and they don’t know whom else to point them at. It’s an identity and methodological crisis in the noble science of Hadith they just cannot resolve.

I don't know about you, but if I was going to write about hukm bi-ghayr ma anzal Allah, I would definitely want to get an introduction from Dhiyab al Ghamidi, as he has previously demonstrated a profound command for the subtleties of this topic.

https://apps.apple.com/app/id1606318923 With full audio lessons. Makes sense for those who want to convert to Thuluth script or those starting out.

قال الشيخ حاتم العوني: إنّما برزَ مصطلحُ 'الفكر الإسلاميّ' ووصفُ 'المفكّر الإسلاميّ' عندما جمدَ الفقهُ الإسلاميّ، وانعزلَ عن الواقع، بل صادمَ الواقع. وإلّا فالفقيهُ حقًّا هو المفكّرُ الإسلاميّ صدقًا! فلم يظهرْ علينا ذلك المصطلحُ الجديد إلّا لمّا غابَ عن الفقهِ تجدُّدُه وتعايشُه مع الواقع. فلا تلومُوا مَن وَجدُوا في وصفِ المفكّرِ الإسلاميّ ما لم يَجِدُوه فيمَن تَسَمَّوا بالفقهاء، لأنّ أكثرَ مَن يظنُّهم الناسُ فقهاء ليسوا فقهاء، وإنّما هُم حملةُ فقهٍ.

I have seen Dr Akram Nadwi visiting the Ghamdi Center in Dallas and his photo with various individuals, including Ghamdi, his protoge, and YQ. I have read the explanation for his attendance in detail. I have defended him in the past. On this occasion, however, it is unfortunately unconvincing and not reassuring. Part of our faith is to voice disagreement even if it is to those whom you deeply respect. Dr Akram falls under that category of indviduals for me. So it pains me to say that this - in the very public and religious context that it was in - is not something any rational scholar or student should support. There is something called boundaries. May Allah keep us all steadfast, آمين.

Shaykh Mujir al-Khatib says that the study of Mustalah after Suyuti became like the study of Nahw without poetry and Adab, i.e., highly abstract.

Sometimes, it’s the parents. Other times, it’s the teachers. Both betray their trust.

Sh. ʿAlī al-Ṭanṭāwī (r), ❝How often we have seen children whose remarkable talents went to waste because their parents turned them away from completing their studies, or from pursuing the field they were naturally drawn to and had an innate aptitude for.❞

al-Bawākīr, page 50.

May Malik offer you sweets on your way to Hell. إلى جهنم وبئس المهاد

Anything that can influence your conclusion on Law (Fiqh) is a discussion pertinent to Legal Theory (Usul al-Fiqh). I often think about this when it comes to regional traditions people adopt today. A person's choice to restrict their pool of opinions only to what scholars of one region adopt (whether that's the Indian subcontinent, Saudi, Morocco or Egypt) must ask themselves the question of why they are actually bound by that region. That is a question of Legal Theory. When Sh. Abu Ghuddah says he has around 100 teachers all from different regions and traditions and that he takes from all of them without restriction... in reality that's a conclusion from Usul al-Fiqh (and one that reminds me of Imam Shafi'i's perception of the regional traditions of his age). A person must ask themselves in the context of Law: Why are they choosing to restrict or expand their pool of opinions in the way that they are, and if they choose to do so personally, is it justifiable to impose that on others?

A fatwāʾ is not a simple act of transmission, but rather, it must be constituted by some sort of knowledge. The Social Logic Of Taqlīd And The Rise Of The Mukhtaṣar (p.203), by Mohammed Fadel https://t.me/bahruloom

https://www.facebook.com/100090646519330/posts/1044008108630730/ Interesting

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