KR

On the other hand, the Fatwa from 1927 C.E. (1346 A.H.) is clear in saying it is Ja'iz, though not preferable.

Whilst the above Fatwa from 1356 A.H. is condemning giving women Targhib and not about women attending, in and of itself.

Like on the issues of the beard and triple Talaq, Ta'arudh can be found in the Fatawa of Mufti Kifayatullah. On one hand, from Kitab-ul-Hijab, you have the most extensive Fatawa - later turned into Rasa'il - from 1334 A.H.: Kaff-ul-Muminat An Hudhur al-Jama'at and Salat al-Salihat, both which suggest impermissibility. Whilst in Kitab-al- Salat, mentions a Fatwa from 1927 C.E. (1346 A.H.) which suggests permissibility. Then the Fatwa placed prior to that from 1356 A.H. again suggests impermissibility. And lastly, there's a Fatwa from 1358 A.H. which then goes back to permissibility. So, to suggest Ruju'; either way, doesn't seem like an adequate explanation, especially in the absence of Tasrih and them not coinciding with a linear timeline. Thus, after reviewing the contents of each, the conclusion I have come to is that the context of the texts from 1334 A.H.; especially the latter, suggest that they were written to defend the dominant Hanafi position of Makruh-e-Tahrimi in the subcontinent against the discourse of the Ahl-e-Hadith. The context of Salat-ul-Salihat has been provided by Mufti Kifayatullah himself:

Re: the above: In my experience, every single UK city/town with a significant Deobandi population has its own distinct undercurrent of jahl. I’m sure the same is true for South Africa and North America. Being from the ranks of Hanafi Deobandi Ulama (and not being Barelwi) isn’t sufficient for avoiding being a complete nutjob. This is what tends to happen when there is a lack of intellectual exposure to Muslims of other orientations, ethnicities, and backgrounds. The اكابرين كا دامن approach to knowledge is in fact incestuous and will give rise to defects. Simply “knowing” other scholars, simply being part of the largest school of Fiqh, simply respecting non-Deobandi scholars, and simply consuming their content online or when they visit your country does not cut it. Having observed the general trend of this crowd of nutjobs, they’ll readily take from “outsider” when they validate or conform to their own preconceived notions and theories. Seldom do they interrogate those ideas when these other scholars conflict with them. They’ll do it with everybody - name whichever scholar you want: Fudah, Awwamah, Awni, Albani, Ibn Baz, Zuhayli, Kawthari, Laknawi, Abu Ghuddah… If one thinks about it deeply, it’s quite a selfish thing to do. In fact, it is unhealthy and indicative of a deep spiritual and intellectual “holier than thou” malaise. When everything has to be subjected to the filter lenses of your narrow circle of scholars, you can’t then claim to the beneficiary of being a subscriber of the largest school of law (Hanafi School), or a very large Sunni theological group in (Maturidism), or a defender of the Hadith tradition. To conclude on a positive note, a growing group of Deobandi trained scholars are seeing outsider scholars and graduates as their equals, from whom they can benefit and with whom they can engage in a serious exchange of ideas on equal terms. They’re not intoxicated with “Who Saved The Green Dome” stories. I’ll end with a quote that was previously shared here: It is reported of the two Basran intellectual giants, Ayyub bin Abi Tamimah al-Sakhtiyani (d. 131 AH, via al-Sunan by al-Darimi) and Khalil bin Ahmad al-Farahidi (d. 170 AH, via al-Awa'il by al-Askari), that they said, "If you want to know where your teacher[s] erred, then sit with someone else." إذا أردت أن تعرف خطأ معلمك فجالس غيره

In Jumu'ah, Imam spoke about issues relating to women, in the main, including speaking about the impermissibility of women coming to the Masjid. After it, he also delivered a nice Arabic Khutbah on the Fadha'il of Ilm which I enjoyed. Therefore, thought it would be good to share Fatawa from a couple of Akabir of Deoband on the topic: Mufti Kifayatullah and Moulana Hussain Ahmad Madani. Also, from the contemporary Ulama of Deoband, I will share the discourse of four: Mufti Saeed Ahmad Palanpuri, Mufti Taqi Usmani, Moulana Khalid Saifullah Rahmani and Moulana Marghub Ahmad Lajpuri.

New Telegram channel by our good friend Shaykh Abdullah Wafi. Some of you may be familiar with his beneficial posts on Shafi’i and Hanbali fiqh, as well as on Arabic literature. https://t.me/musingsfawaid

Sharing this at the conclusion of some superb selfless advice for final year students of Alimiyyah studying the Kutub Sittah. Directions for Dawrah (Part One) Directions for Dawrah (Part Two) Directions for Dawrah (Part Three) Directions for Dawrah (Part Four) Directions for Dawrah (Part Five)

The legacy of Shah Wali Allah is one of great insight (so we are told by people possessing far greater knowledge than ourselves), but while that legacy must be meticulously studied with dedication, that dedication must be coupled with true erudition in the sciences upon which the Shah was building: the rational sciences that were taught and studied in his milieu; the tradition of tasawwuf that he had lived; the exposure that he had to fiqh and hadith across schools, as can be seen in his Ithaf al-Nabih, al-Insaf, and Iqd al-Jid; as well as the problems that he had seen facing students of these sciences, both in and of themselves, but also in how they were to be applied in a Mughal India that was changing very rapidly. This is not a claim to expertise, nor is it a call to lay down arms; it is a proposition (borne of great hope, not disdain) to raise the standard of discourse that we have been accustomed to vis-à-vis the Shah in particular and the tradition in general, something that the heirs of the Shah (and others) are more than capable of achieving.

Studying the Shah: Navigating the "Waliyullahi" Corpus There has recently been much discussion about Shah Wali Allah al-Dehlawi and his legacy. It is a tradition that is contested by various parties, each professing to accurately represent the thought and methodological roadmap that the Shah and his heirs had left behind. Be that as it may, it is extremely difficult to say that his thought has been faithfully and holistically transmitted, much less manifested and operationalised. This holds especially true for the Anglosphere, despite bold claims to the contrary. In that vein, I thought it beneficial to share a recommended program of study that Shaykh Ubaid Allah Sindhi had offered for one seeking to approach the intellectual and spiritual heritage of the Shah and his sons. The advice of Shaykh Sindhi, a man who had dedicated much of his life to the study of the Shah and his thought, should be understood as the culminating reflections of a lifetime of companionship with the Dehlawi oeuvre. The curriculum is intended for one who studied the commentaries of the Sullam al-Ulum of Muhibb Allah al-Bihari, a condition absent in today's enthusiasts. He says:

The rank of one who has studied the commentaries of the Sullam today is the same as those scholars who had studied the Sharh al-Matali' in their time.

He then outlines his proposed course of study, of which I have shared a paraphrased translation below (if the author of the book is not mentioned, it is written by Shah Wali Allah himself):

An intelligent young student, upon completing this stage (the commentaries of Sullam al-Ulum) should begin with Shah Rafi' al-Din's Takmil al-Adhhan. After this, he should read Abaqat (by Shah Isma'il), followed by Sata'at (Shaykh Ubaid Allah's lectures are found here). After this he should read al-Budur al-Bazighah , excluding the introduction, after which he may read Hujjat Allah al-Balighah (Shaykh Ubaid Allah's lecture notes are shared here). Then, he can read al-Fawz al-Kabir, followed by Fath al-Rahman (the Shah's annotated translation of the Quran in Farsi). When reading Fath al-Rahman, one should keep at hand as many tafsir works as one has access to; when encountering any point that appears strange or at odds with the majority of tafsir scholarship, the reader should give it special attention and research it in all of the available tafsir literature, attempting to find the underlying consideration that may have led the Shah to adopt a position lacking strong exegetical precedent, taking care to document the resulting conclusion."

Shaykh Sindhi then mentions that he considers Shaykh Qasim Nanotwi's books to be beneficial in rendering the Waliyullahi tradition more accessible, in that a student who repeatedly reads them (even if that means skipping parts that prove to be too difficult), will have nurtured within themselves the ability to read the Shah's works. He says that the final work on this list should be al-Tafhimat al-Ilahiyyah, which "should be understood to be an important work for resolving issues of great controversy in the world, but one's outlook at the time of studying this work should be so open-minded that they can take wisdom from Satan himself."

Awwamah on Abd 'l-Rashid al-Nu'mani on a Hanafi reading Salah behind a non-Hanafi

(Updated with link)

Breaking Ranks: Inside Israel’s War, airing now on ITV1, UK First-hand Israeli testimony on its genocidal barbarism.

‏هل للفقهاء منهج في تصحيح الحديث وتضعيفه مخالف لمنهج المحدثين

Please take from me and from my opponents, and decide for yourselves. I’m not going to force my opinion on you.

Except you don’t get to magnanimously play the “neutral party”, the “sane head in the room”, the “voice of reason”, or the “bigger person” - not after having laid the groundwork to undermine the intellectual fundamentals of Islam. You don’t get the privilege of lecturing everyone else on staying calm after having torched the house. It’s manipulative theatrics masquerading as humility and neutrality. You do not get rise above the conflict that you yourself set in motion. Rather, you are the conflict.

Clement Attlee, former Labour Prime Minister of the United Kingdom. Source: http://pdfs.jta.org/1958/1958-10-09_191.pdf

Also Shah Abd 'l-Aziz