KR

(ولتعلم ثقل الأمانة في التصحيح والتضعيف. فرب حديث من هداية الوحي ثم صد الناس عن الاهتداء به بسبب خلل في التضعيف. ورب حديث لا علاقه له بالوحي ضل الناس باتباعه بسبب خلل في التصحيح. واعلم أن التصحيح والتضعيف فتوى حديثية، ومنصب المفتي ليس منصبا سهلا! فاتق الله في تسنم رتبةٍ ما أحلّك العلم فيها) من خاتمة مقرر التخريج ومنهج الحكم على الحديث للشريف حاتم العوني

And this comment from Sh Hatim misses out what Kandhelwi says elsewhere (or in the same place in the intro, can't recall). He says the sharh aspect of the book is from Zurqani, most of it. The mabahith fiqhiyyah are clearly not, and he made it a point to reference then somewhat exhaustively from their original masadir. The only other sharh I can recall that does this somewhat is Al-Fajr Al Sati', a later Maliki commentary on Bukhari, and even that is only good for the Maliki school

Reminds me of this 'سحر الطباعة' comment on Awjaz al-Masalik of Sh. Zakariyya رحمه الله

A wonderful gesture by a mosque offering women to borrow these clothes for Salah so they do not feel they have to miss Salah. It is also for non-Muslim women wanting to attend the mosque and observe Muslim sisters in prayer.

Yes and Allah will judge us on Qiyamah based on the Madhhab we followed, because we are obligated to follow a package of rulings in the form of a Madhhab… Oh please do shut up. Nobody appointed you as the Lord Chief Justice over the Court of Allah. Don’t invoke يوم الدين or مالك يوم الدين in a matter that is not only differed over by scholars, but is also one where you are on an extreme minority which is borderline fringe.

إني لأتعجب من صنيع بعض المقلدة، يجتهدون في جعل الحديث النبوي خاضعا لسياق أو وضع خاص، أو يلغون شيئا من السنة النبوية بتبرير سد الذريعة… …ثم يرفعون من شأن فتاوى أئمتهم في الفقه فوق عنان السماء وكأنها صالحة لكل زمان ومكان ولو بعد قرابة ثلاثة عشر قرنا، فلا سياقَ لتلك الفتاوى ولا إعادة نظر فيها لظروف إمام المذهب الخاصة. فيا ليتهم عكسوا الأمر تماما - أو على الأقل عاملوا فتاوى أئمتهم كما عاملوا أحاديث نبيهم. فوالله إن إعادة الاجتهاد في الفتاوى المجتهد فيها والتي قد تعود إلى الظروف الخاصة بالفقيه لأهون بكثير من التقليد في إخضاع الحديث النبوي للسياقات أو سد الذريعة والذي قد يطول أثره قرونا بعد وفاة الفقيه، وكأن السنة كانت لخير القرون فقط، ثم لم تعد صالحة بعد.

Three things are guaranteed: 1. Death 2. Taxes 3. Furber going out of his way to block you on Twitter if you critique him on any platform, even if you had zero interaction with him on Twitter

Some low tier Ahnaf have recently been incurring fard ghusl over ARH’s praise of the Hanafi School. Allow me to spell out two things - among many others - that are rejected coming from ARH: - His criticism of the Hanafi School - His praise for the Hanafi School

وَجَدْتُ فِي كِتَابِ أَبِي رَحِمَهُ اللَّهُ بِخَطِّهِ حَدَّثَنَا أَحْمَدُ بْنُ سَعِيدٍ، نا مُحَمَّدُ بْنُ مُوسَى بْنِ عِيسَى الْحَضْرَمِيُّ، نا أَبُو الطَّاهِرِ، ثنا مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى قَالَ: سَمِعْتُ مُعْتَمِرَ بْنَ سُلَيْمَانَ يَقُولُ: كَتَبَ إِلَيَّ أَبِي، وَأَنَا بِالْكُوفَةِ: «يَا بُنَيَّ اشْتَرِ الْوَرَقَ وَاكْتُبِ الْحَدِيثَ؛ فَإِنَّ الْعِلْمَ يَبْقَى وَالدَّنَانِيرَ تَذْهَبُ» - ابن عبد البر في جامع بيان العلم وفضله والصورة - والتي تشتمل على جهود الشيخ حاتم العلمية - التقطت من إحدى نواطح شنجن بالصين

A brilliant piece of insight from Shaykh Hatim Al Awni (may Allāh preserve him). Regarding the famous hadith about there being a time when clinging on to the religion will be like clinging on to hot burning coals…. Shaykh Hatim al Awni says that this may not be only due to external opposition against the religion, but also due to our own misunderstandings about Islam.

AI vs AI Artificial Intelligence vs Azhari Ilm 😁 https://youtube.com/watch?v=QFOax29S2rw&si=XzkvpurkXVQ9SO0k

Many of us in the U.K., Europe, Pakistan, the USA, etc. might be accustomed to the glitz and glamour that follows S. Bashir anytime he visits. For probably 90% of his life however, like in this photo where nobody is watching, teaching Qur’an has been a thankless and penniless endeavour for him. This is what proves his passion for the Qur’an. It perhaps helps us understand that he deserves every respect when he does travel abroad - and then some.

A conclusion doesn't become wrong just because the group you don't like agree with it. C'mon man! We can do better. 😆😆 This is one of the problems that can arise with a polemical approach to sciences. As I always say: reflect on issues with a clean slate. It doesn't matter what this group or that group say on the topic, because that's not how you determine conclusions. As Imam Tufi (d. 716) nicely put it, in a similar context: وقد ورد الإسلامُ بتقرير كثيرٍ من أحكامِ الجاهلية، ولم يتركها مراغمة، والحقُّ يُعرف بالحجة، لا لمخالفةِ المبايِن.

As the Brillo elites have failed to convince the rest of the Ummah that Deobandis are kuffar (and have made themselves look like a laughing stock in that process), and because 125 years is enough time for إقامة الحجة upon every nook and cranny of this planet in this regard, they can now safely anathematise the rest of the Ummah. No ifs, not buts. Whoever doesn’t pronounce Takfir on the rest of the Ummah is a kafir as well, as per what Alahazrat said. Then the Brillos should pronounce Takfir on one another for any failure over Takfir on the rest of the Ummah. Outdo Daesh and grace the world with a shower of Takfir. Make Alahazrat proud of yourselves.

I'd argue that most young folks in the West who have doubts about Islam or identity problems with their deen, is not due to lack of knowing philosophical arguments for the existence of God but rather because they don't have a proper or strong connection to the fundamental beliefs coupled with faithful practice. People are not weak in their Islam because of their lack of mental philosophical understanding. The problem is the condition of the heart and fortified practice of fundamentals in belief and practice. I think there is too much emphasis these days on philosophical and kalami arguments as opposed to focusing on the grassroots of belief and practice. It is primarily the morality of the hearts that are sick, not the minds. The primary purpose of knowledge is to increase one's faith and fortify one's practice. The Messenger of Allah ‎ﷺ did not mention Allah's nuzūl during the last 3rd of the night in order for people to debate and form rational dialectic argument, but rather to inform the believers that it is a blessed time to increase prayers and duas etc. The sick heart is hell bent of argumentation over its meaning , whereas the sound heart is concerned about the faithful practice (amal) that it should entail and be encouraged by. We have Muslims who attend philosophy classes in university yet don't know anything about the simple adherence to deen and practice (perhaps don't even pray properly or consistently), and no solid faith in practice meanwhile they excessive in thier concern for philosophical arguments of Allah's existence. This is one of the very reasons why the Salaf strongly disliked kalam because in many cases it became an unnecessary "primary concern" when it was only acceptable as an exception of usage for dire necessity i.e refuting deviant sects according to their kalami methodology. It was never met to be used as the foundation of one's belief.

After passing the age of 40 a few years ago, I've come to "really realize" that there is no aspiration in this world other than holding on to your deen and preparing for death by all and any means necessary. Everything else is secondary or even sometimes just a mirage and distraction.

Sometimes attending or listening to lessons of knowledge is not always about learning something new but also to help you realize how much you don't know. This type of realization is good for common people because it helps them to realise that they should not make assumptions about deen because there are always details that can only be known through transmission and not mere intuition or so called common sense.

Overcoming cognitive dissonance is a purification of the heart that opens the doors to habitual istighfār for shortcomings. For example, when Islam clearly says something that conflicts with what you do or believe, instead of making excuses and lying to yourself in order to escape the moral conflict inside, you accept it and make istighfār and love what Islam and the Sunnah says while acknowledging that the shortcoming is from ourselves.